Spiritual Affairs 'T were well if Churchmen would practice after this Pattern The Sixth Circumstance is the manner of their managing this Impeaching of Jesus not only loading him with bare Accusations base lyes All but also urging Pilate to condemn him whom they had already condemned in their Court and so Tumultuously crying out Crucifie Him Crucifie Him in so much that Pilate was afraid of the Tumult Mat. 27.24 Though this was gross Injustice for by the Jews Law the Blasphemer as they judged Jesus to be was to be Stoned not Crucified Lev. 24.12 13. besides these shameless Wretches went herein beyond the Bounds of Witnesses whose Work is only to Testifie what they know and leave the Cause to the Judge's Determination yet these lumps of Impudence do over Magisterially impose their most malitious prescriptions They at length Extort by their vehement clamours what they could not by convincing Arguments yea those Christ-Crucifying-Priests did not only Impose upon the Judge Pilate but also upon the Jewish People making them by their Influence to cry Crucisie Him with them As this demonstrates 1. The Mischief of bad Governours so 2. The Inconstancy of Common People called too truly the Mobile and Neutrum modo mas modò Vulgus blowing hot and cold with the same breath as those did here crying Hosanna one day and Crucifie the next both Priests and People were alike in fierceness and outragious fury against Jesus Luke 23.5 21 23 c. Now comes in the Second grand Remark Which is the Defence Christ made for himself upon Pilate's Examination of him The Heathen Judge overlooks the two first Articles of those prophane Priests Black Bill of Indictment against him to wit his Perverting the People and his Denying Tribute to Caesar being both such thin Lies as might easily be seen thorough c. This Impeachment of Jesus was transacted at the Judgment-Hall Gate the Impeachers not daring to enter in for fear forsooth of Defilement therefore went Pilate out to them to hear their Accusations there 'T is a wonder he would yield so far to their Superstition which he could not but contemn But hearing nothing save clamour and confusion without doors he takes his Prisoner into the Praetorium and there examines him at the Bar and there our Lord Answers for his Life To the first and second Article as nothing was asked so nothing was answered but to the third Pilate asks him If he were a King this being a point of High-Treason Christ plainly confesseth that He was a King but his Kingdom was not of this World Mat. 27.11 Mark 15.2 Luke 23.3 John 18.33 36. Pilate having retired himself from the Gate where one could not hear another speak through Disorder and Tumult into the Pallace then more sedately sets himself to sift the business In Christ's Answer Thou sayest or Sayest Thou this of thy self c. Observe First That Judges are to proceed Secundum Allegata probata If to be Accused be enough to make a Man Guilty none could be Innocent If Pilate said this of himself there was no reason he should be both Judge and Witness Mr. said so by others Why are not mine Accusers here brought Face to Face why do not they appear here as well as I the Accused Second Christ denies not but confesses that He was a King de Jure nonide Fâcto for he was a born King the Wisemen saluted him wiâls this Royal Title at his Birth Mat. 2.2 but his Kingdom comes not with Observation Luke 17 2â nor is of this World John 18.6 but consists in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 now seeing it is no Worldly Kingdom as Casar's is there is no need of fear from me concerning any prejudice to the Roman Power This is that same good confession which he Witnessed before Pontius Pilate that Paul speaketh of 1 Tim. 6.13 wherein he professeth himself to be indeed a King but his Kingly Power was mostly confined to and conversant in the Court of Man's Consciences in the Discipline of his Church and after at the last Great Day of Judgment Pilate receives so much satisfaction from this plain confession that he brings him forth to the Gave again where the Priests and People waited with big expectations that their Bill of Attainder for High Treason would Infallibly do their Job against Jesââ and professeth to them he found no fault at all in him 'T is true indeed He denies not that he is a King but he saith his Kingdom is not a Worldly Kingdom and no way Inconsistent with Caesar's but rather a support to it as it causeth Men to be Holy and Righteous therefore as Caesar hath no cause to be afraid of him so I cannot see any cause of Death in him N. B. This may teach us 1. Seeing Christ is a King let us not say as those Luke 19.27 We will not have him to Reign over us He must be our King to Rule us and our Prophet to teach us or he will not be our Priest to save us c. Such as will not be Ruled by him here shall never Reign with him hereafter And 2. As Christ in the midst of his Sufferings comforted himself with this That his Kingdom was not of this World so we in our Troubles should say our Comforts are laid up above the Clouds an Heir Apparent of the Crown may have his Trouble in his Travels through a strange Country but he comforts himself with happier usage when he comes home to his own Kingdom So if we Suffer with him in the Kingdom of Grace wherein we are his Subjects and what cannot this King do for us we shall then Reign with him in his Kingdom of Glory 2 Tim. 2.12 was it an happiness to be Subjects in Solomon's Kingdom 1 Kin. 10.8 much more in Christ's c. This leads to the Third Grand Remark That such and so great was the satisfaction our Saviour gave Pilate that after this Discourse aforesaid he laboured to acquit him four times by four means and this was the first thereof and his first means was by speaking for him in pronouncing him Innocent to those Priests who stood gaping at the Gate for his Condemnation which made them more mad to be thus unexpectedly disappointed and more fierce in their furious Exclamations against him yet can they still harp upon no other but the old string He perverteth the People Luke 23.5 c. as if he were an Apostate from the Law and had brought the Priests into contempt with the People c. Whereas 1. What a shame it was here to hear the Pagan Pilate to speak for Christ when those Priests of that only Church which God had then in the World spake so bitterly against him It was God that opened the Mouth of this blind Heathen to make this Just and Due Vindication of Jesus at such a time when the Devil had opened the Mouths of the Jews God's peculiar People and their Priests whose
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colââââd careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be ânited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
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
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word ãâã ãâã ãâã ãâã ãâã to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
Hous-wifes whole Stock she had no more N. B. Note well Dionysius's Gloss upon it is that our Lord left 99. sheep and but the 9. Groats both made up of nines which signifies the nine Orders of Angels made of thrice three and but one of Mankind which was lost in both the Parables that the Unity and Trinity of the Godhead saith he might be adored and praised by the Trinity of the Angelical Nature and by the Unity of the Human Nature and he adds nine is an imperfect Number implying that Man being found after his fall makes up the breach in the City of God by the final fall of the Evil Angels this one added to the nine makes the Church of God a compleat and perfect Number God will have his Church made up of Corporal and Spiritual Creatures N. B. Note well Man is like the Microcosm or little World who borrows his parts from the Macrocosm or great World as flesh from the Earth blood from the Sea breath from the Air and heat from the 4th Element of Fire as to his Body then as to his Soul Man carries Congruity with Angels yea and Man hath a Resemblance of the Holy Trinity in the three Superior Faculties Understanding Will and Memory 2. Answer to the 2d Enquiry Fallen Man is this lost Groat who falls under a Threefold Consideration 1. His Making 2. His Losing and 3. His finding which hold out the Threefold State of Man the first his state of Creation and Generation the second his state of Degeneration wherein he was lost and the third his state of Regeneration wherein he is found Man when first made call'd Nummus Dei Gods Money was a most curious Silver piece coming first out of Gods Mint did shine most gloriously and was excellent both in Matter in Form in Lustre in Stamp in Weight in Sound and in Superscription But now in the faln Estate he hath lost all those Excellencies as 1. In matter he was not made of Brass or of Tin or Copper but of Silver than which no Mettal is better but Gold So no Creature was better than Man but Angels Man was made but a little lower than they Ps 8.5 Man was made ex Meliori Luto of better Materials than other Creatures saith Ovid but now nothing is left save Reprobate and Rejected Silver Jer. 6.30 all Dross 2. This Groat was Coined in a round Form an Emblem of Immortality wherein Man was Created had he not sinned he had not dyed for Death was the Wages of sin Rom. 5.12 The State of Innocency had this kind of Immortality as it was possible for Adam not to dye so it was not impossible for him to dye but now his sin hath put all Men under the power of Death Hebr. 9.27 3. This Groat had such a Lustre and Glory Ps 8.5 That all Creatures paid their Homage to Adam who had a Lordly Dominion over all Beasts Fouls and Fishes c. Gen. 1.26 But now Man is besmeared with sin this Groat hath gathered Iniquity Ps 41.6 So that Man hath lost his first Majesty and Beasts Rebell against him c. 4. Man was at first stamped with Gods Image upon him as Caesars Silver pieces were stamped with Caesars Image Mat. 22.21 there was then knowledge in Mans Mind Obedience in his Will and Order in his Affections but now Satan hath set the print of his Limbs upon all the Faculties of Man so that now he is become Inversus Decalogus a mere opposite to Gods Law man is quite of another make than God at first made him c. whole Evil is in Man and whole man is in Evil so that this old Groat must be melted down before it can be capable of a new Stamp c. 5. Man at the first was full weight in the Ballance of the Sanctuary which required double weight to the common Ballance then was Man most current Coin in the Court of Heaven But alas now by the fall Mene Tekel Dan. 5.25 27. is writ upon Man He is weighed in the Ballance and found wanting He hath now naturally a vain light Mind even at his best Estate lighter than Vanity Ps 39.5 Man is heavy enough in respect of sin but very light in respect of grace so like an old Groat has lost many grains of weight 6. Man coming first out of Gods Mint had a good sound or ring like the sound of the Silver Trumpets Numb 10.1 c. his Tongue was then his glory but now his shame a tinkling Cymbal a sound of emptiness a jarring sound he speaks the Language of Ashdod more than of Canaan Nehem. 13.24 ãâã ãâã ãâã ãâã ãâã unsavoury Speech Eph. 4.29 Col. 4.6 and oft-times his Heart and his Tongue are not Relatives when speaking one thing yet thinking and purposing another 2 Cor. 1.17 Mat. 5.37 7. Mans first Superscription was Holiness to the Lord Zech. 14.20 Gods Off-spring Acts 17.28 Yea the Son of God Luke 3.38 But now so little is left of Gods Image and Superscription as like Jobs Messengers tells tidings only of our great losses now are we called Children of Adam of Wrath of Belial of Disobedience of the Devil of Hell and of Perdition those be Titles of us sinful flesh N. B. Note well as Zedekiah had the empty Title of a King after he had lost his City and Kingdom Jerem. 52.7 8 9 c. So Man hath now only the bare Title of being Gods Master-piece his City is broke down his Temple burned this Silver piece is lost in a dirty World 't is seized upon by Satan that strong Man Luke 11.21 and Lord of the Soil as God of this World 2 Cor. 4.4 Quis talia fando Temperet a lacrimis Who can look upon this Burnt Temple and not weep as Ezr. 3.12 If David did so much admire at Gods wonderful making of Man Ps 139.14 16. How may we stand Astonished at the Devils wonderful Marring of Man and spoiling him of all these seven aforesaid Exexcellencies The 3d Enquiry The manner of seeking this lost Groat together with the means whereby it was sought Answer 1. in general this Groat is lost past finding out as to it self if the Houswife do not seek it assuredly it can never seek her 't is either lost in the Dust of Worldly Treasures or in the dirt of Carnal Pleasures or on the Pinacles of Earthly Honours 't is lost in some bye corner or other of sin and error N.B. Note well Satan poured in his Poison into the Spring-head or Fountain of Mankind namely Adam that so all the streams flowing from him might be poisoned by him he staid not to pour in his poison into every Son and Daughter of Adam as every one was born into the World this had been too tedious work for the Devil hence we as well as others are born Children of Wrath by Nature and of Disobedience Eph. 2.3 Now more particularly of the lost Groat 1. The Person seeking as he is the party losing
them in Honesty for he had Moral Justice which he would have acted Luke 23.20 c. and a natural Conscience which restrained him from that foul act of Injustice He was persuaded in his Mind that Jesus was Innocent and the Jews out of Envy had delivered Jesus into his hands Mat. 27.18 by the frivolous charges they brought against him Loth he was to Sin against the Light of his Conscience though but an Heathen How many Christians as well as those Jews did Pilate excel herein tho' a poor Pagan N.B. Note well Alas How many fall short of this Heathen in this his honesty who may rise up in Judgment at the last Day to condemn them as Mat. 12.41 42. N.B. Look how the Lepers Conscience smore them in the midst of their Jollity saying to them We do not well to tarry here c. 2 King 7.9 So Men's Consciences tell them They do not well to Swear Whore Lye c. yet even those call'd Christians go on still in such lend courses that even this blind Heathen may shame them out of their sins but if not their Rebelling against Light Job 24.13 and their continued courses in Sin against the checks and chidings of their own Consciences will be costly to them at the last To have a Worm or Snake crawling in a Man's Bowels though it should keep quiet sometimes is judged worse ro him than the worst of Deaths yet is this nothing to the Worm of Conscience N. B. Note well Which is a furious reflection of the Soul upon it self and upon its own wilful folly and now most woful misery This is a Worm that cannot be fled from as all other Plagues may but is like the Ague the Sick Man carries along with him and no gallant room or merry Company whatever hope of relief he hath therein can give him ease Nay 't is a thousand times worse than the worst or most Pestilential Ague in the World though never so torturing tormenting for this is a continual Remorse without Intervals of Intermission 'T is a Worm that never dies Mark 9.44 but ever and for ever sets the Soul upon the Rack notwithstanding all this Men will not refrain from sinning against Conscience as Pilate at least for a while did here until They Dye and then their Friends scramble for their Goods Earth-Worms for their Bodies and Devils for their Souls wherein which is worst of all this Never-Dying-Worm is unremoveably seated and goes along with them to torment them for ever as an Addition to the Torments of Hell Alas How many go dancing in their Bolts and delighting in their Bondage down to Hell to whom the Preaching of Damnation is but like the Painting of a Toad which Men can look upon and handle without Affrightment Conscience I say 1 Cor. 10.27 29. which is God's Spy and Man's Overseer is too little observed In an Angry Conscience we may Read an Angry God The fifth Circumstance in Christ's Indictment is the Matter of their Accusation which is reduced to three heads 1. His Perverting the People 2. Forbidding to pay Tribute to Caesar 3. His making himself a King Luke 23.1 2. His Accusers would first have Imposed upon Pilate's Belief in the general saying If he were not a Malefactor c. John 18 30. They seem'd by no means to break their own Law of slaying the Innocent Exod. 23.7 All whom Christ cured could have answered He was no Malefactor but a Benefactor to them Had they asked others as Christ bad them John 18.21 How many might have stood up to Witness for him more than as their many false Witnesses they Suborn'd to Witness against him Had they asked Nicodemus one of the Sanhedrim he could Witness that No Man could do such Miracles as he did except God be with him John 3.2 or the Blind Man John 9.33 or the People Mark 7.37 they would have said he was no Malefactor but did All things Well Or their own Officers and Sergeants sent to take him without Legal Summons they could tell them Never Man spake like this Man John 7.46 yet must Innocent Jesus be a Malefactor though they could not prove What evil he had done Luke 23.22 Even in the Judgment of an Heathen Judge before whom these shameless Chief Priests were not ashamed to turn sordid Informers against their own Country-man yea the best of that Country and most Innocent of all Mankind in the whole World and hereof more particularly 1. Representing him a Seducer and Perverter of the People ãâã ãâã ãâã ãâã ãâã Gr. As if he had turned them up side down and made them run out of their right Minds and Wits Luke 23.2 and stirred them up to Sedition ãâã ãâã ãâã ãâã ãâã Gr. ver 5. as if he had caused an Earthquake in them to throw their Church and State from off the Hinges Thus Christ was Accused by those Wicked Priests who were far worse than Pilate of the same Crime that Elijah was by Wicked Ahab for being a troubler of Israel 1 King 18 17. Who only call'd People off from the Worship of Idols to the true God as the Messiah did the Jews from their corrupt conversations not perverting nor subverting but truly converting them into the way of Truth The same false Accusation Tertullus laid to Paul's charge Acts 24.5 N. B. Note well Now if so precious a Man as Paul than whom saith Chrysostom the Earth never bare a better since it bore Christ were counted and called ãâã Pest c. let us not think much if we be so slandered c. 2. As they Accused Christ to Pilate of his Heretical Doctrine or Heresie in their first charge So now of Sedition both in the Law being made Capital Crimes Deut. 17.2 8 12. in denying Tribute to Cesar which was notoriously contrary to both his Preaching and Practice Mat. 22.21 Mat. 17.24 25. He rendered to Caesar the things that were Caesar's and rather than offend those who might well have exempted so publick and so profitable a person Works a Miracle for payment of his Tribute c. 3. They accused him likewise for making himself a King which was more false than the former in both which they make him guilty of High-Treason especially in this last yet most falsly for when that People whose Bellies he had filled with a Miracle of Multiplying the five Loaves would have made him King by force John 6.15 c. He withdrew himself from them and absconded in a Mountain Apart to Avoid that Royal Honour which their blind devotion would have conferred upon him as the Superstitious still do with their Will-Worship at this Day Nay Jesus was so far from being Ambitious to be made a King N. B. Note well That he would not be made so much as a Judge in Civil Matters no not the lower Office of an Arbitrator Luke 12.14 alluding to the Taunt cast upon Moses Exod. 2.14 because his Errand into the World was not to be busied about Secular but
some besides this Pagan Governor who Judged him as mad in preaching it 2 Cor. 5.13 and in pressing towards the prize which he now persecuted so ãâã ãâã ãâã ãâã ãâã signifies Phil. 4.13 with as much eagerness as ever he had persecuted or prosecuted the poor saints and servants of Christ while he made havock of them Acts 8.3 The ninth Remark is 'T is likewise highly honourable and greatly comfortable when a prisoner at the bar can beside the testimony of his own conscience make a solemn Appeal to the consciences of his Judges that he speaks nothing but the words of truth and soberness Thus Paul makes his appeal 1. To Festus with all modesty waving the reflection he reviled him not as Christ had taught him 1 Pet. 2.23 nor called him whited wall as he had done Ananias the intruder into the High-Priest's office but gives him his Noble Title tho' his person was unworthy Yet for God's ordinance of magistracy's sake mildly minding him according to his own advice 2 Tim. 2.24 25 26. that his Conscience must tell him his discourse was not like as one distracted And 2. To Agrippa to whom he useth a most Rhetorical insinuation v. 26 27. which could not but leave a forcible impression upon his heart persuading him that he being Educated in Judea could not but hear of the Life Doctrine Miracles Death and Resurrection of Christ c. all which were done openly John 18.20 and he could not but believe the Prophets The tenth Remark is So convincing is the power of the Gospel and the purity of its professors that at the long run the Adversaries thereof are shamefully confounded as here 1. The King is convinced to be almost a Christian v. 28 he is brought nigh God's Kingdom yet so clogg'd with the world as we do not find he ever came there which occasion'd Paul to wish for Agrippa and all his auditory all the good that was in himself for the accomplishment of a true Christian yet to be freed from all the evils that then were upon him verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him yet he would not release him for fear of the Jews And 3. the malitious Jews got nothing for all their travel charges and impudent importunity but a being branded for a company of cursed Caitiffs for their thirsting after the blood of the innocent in the judgment of so many honourable personages Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names and perhaps not without horrour of Guilt within their Bosoms Notwithstanding all those acquitters of Paul like the Black-moor in the Bath and the spotted Leopard Jerem. 13.23 got no saving change by these Transactions CHAP. XXVII Paul 's passage to Rome THIS Chapter containeth Paul's Voyage from Cesarea towards Rome which may be resolved into two General parts 1. The Causes of his voyage thither And 2. The Casualties that came upon him in his passage 1st The Causes were three first Efficient which was a decree in court by the Judges ver 1. where his companions are named Secondly Formal he must not travel it by Land least the Jews should ly lurking in the way to take away his life according to their old Oath and Design but he must pass by Sea v. 2. Thirdly Material to wit the places by which they passed from Cesarea were Sidon ver 3. Cyprus v. 4. Myra v. 5 6. Gnidus ver 7. and Crete v. 7 8. 2dly The Casualties in the general was sailing was now dangerous towards the depth of winter v. 9. more particularly they are reducible to three heads 1. The Antecedents 2. The Concomitants And 3. The Consequents 1st The Antecedents are the procuring causes of all the sad casualties namely the Centurion's too much obstinacy in rejecting the Apostle's advice and his too much obsequiousness in receiving the Counsel of the Master and owner of the Ship verse 10 and 11 12. 2dly The Concomitants are 1. A contrary tempestous wind verse 13 14 15. 2. The peril of the place v. 17 18. 3. The continuance of the storm for three days v. 18 19. 4. Heaving over board the lading Merchandize And 5. An utter despair of life v. 18 19 20. in the eye of Reason c. 3dly The Consequents are the Catastrophe or comfortable issue 1. Promised by Paul not only from his prophetick Spirit but also from an angelical Vision v. 21 22 23 24 25 26. 2. Performed through the use of ordinary means by night as the casting of their Anchors v. 27 28 29. The abiding of the Marriners in the Ship v. 30 31 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing v. 33 34 35 36 37. Then the second unladeing of the Ship v. 38. Lastly what was done extraordinarily by day v. 39 40. and suffered v. 41. The Ship is lost yet all its crew saved v. 42 43 44. The Remarks from those Resolves are these The first is The disposals of all men both Saints and Sinners are determined as here it was determined verse 1. first By God himself the Supreme cause Acts 23.11 and then by those Subordinate civil Magistrates Festus Agrippa and others with whom the Governour consulted concerning Paul's passing to Rome All these great men seem to be self-condemned in their acknowledging Paul's innocency yet not setting him at Liberty This neglect of Justice they do but varnish over with a pretence of Law fulness and necessity saying he might have been freed had he not appealed unto Caesar Acts 26.32 whereas the true secondary cause was that they durst not do it for self-ends and popularity for fear of the Jews but the principal primary cause is here included it was determined otherwise by the great God who disposeth all things according to his pleasure For Paul's appeal to Ceasar did indeed bind them up only from condemning the prisoner till Nero had heard him but not at all from setting him at Liberty had they pleased because Paul might have with-drawn his Appeal and enjoyed his freedom seeing Nero had not yet made those Sanguinary Laws whereby the profession of Christianity became a Capital Crime N. B. This is comfortable to consider that even great men cannot do what they please against the Saints but what the great God pleaseth The second Remark is Saints do share with sinners in matters Secular and External 'T is said expresly there were other prisoners beside Paul v. 1. that must all be pack'd together to Nero's Court at Rome They are mingled the good with the bad in the same misery Time and chance saith Solomon happeneth alike to all Eccles. 9.11 To the one as well as to the other especially in common Calamities for Hezekâah's pride did contribute to the Babylonish Captivity wherein the good Figgs were involved with the bad as well as his Son Manasseh's Abominations Tho' they be thus
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word ãâã ãâã ãâã ãâã ãâã signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
with David I am curiously made Psal 139.15 The choisest and completest accomplishments of men serve only to commend the wisdom of God who is the Author and Giver thereof When Obstructions are in Mans most curious Master-pieces they most usually must be taken in pieces before the obstructions can be removed but how many obstructions of Liver Spleen Reins Bladder c. are removed in Man Gods Master-piece without taking his work in pieces Man can imitate the form and fashion of all Gods Creatures but he cannot the Life and Motion of them How did God put Job to a Non-plus with the Great Folio's of the Creation such as Leviathan the Whale or Sea-Monster and Behemoth the Elephant or Land-Monster Job Ch. 40 41. yea and the Decimo Sexto's or little Volumes of the Creation hath been matter of amazement to the Naturalists they have stood astonished to consider the Ant the Bee c. that Life Motion and so much Ingenuity should be couped up in so narrow a compass in so little a Corpusculum Pliny wondred at the Gnat that so small a Creature should make so great a Buzzing and that her Nose should have a double faculty being both acuminosum fistulosum as his phrase is so sharp to pierce the Skin yet so Spungy as to suck the Blood Oh how many curious Contrivances there be on earth below to say nothing of Rational Creatures each of differing voice and face and no more of Sensitive as Beasts Birds and Fishes what a curious piece of Divine work is that vegetative life of Plants to which every Spring-time is a new Resurrection who can truly understand the Ascending and Descending of the Sap in them in its several seasons whâ can throughly admire the Beauty and Bravery of many Flowers especially that of the Tulip call'd the Lilly whereof Christ saith Solomon in all his glory was not aray'd like one of them Matth. 6.29 Much more curiosity is there in Heaven above as the several Motion of the Orbs the increase and decrease of the Moon the Eclipse of it and of the Sun which maketh all the world stand at a gaze and amaz'd the glorious Canopy over our Heads so bespangled with glittering Stars of seven several magnitudes How can we but conceive if the outside and under-ceiling of Heaven that Star-chamber be so beautiful the inside where God Christ Glorious Angels and Glorified Saints dwell must needs be more Desirable Glorious and Beatifical 3. Divine Wisdom shines forth most splendidly in the variety of Creatures David cryes also How manifold are thy works Psal 104.24 he could not recount or reckon them but was plainly swallowed up with wonderment at them who can but wonder at the wisdom of God in Creating so many Stars to shine in the Heavens One star differing from another in glory 1 Cor. 15.41 So many Fowls to fly in the Air so many Fishes to swim in the Sea so many Beasts to walk on the Earth and all differing in kind form one from another v. 39 40. Variety of works so they be curious as well as various doth much commend the skill dexterity of the Workman 4. The Wisdom of God shines forth in the Magnitude as well as Multitude of Creatures both above and below l. Above Of what a vast circumference is the Circle of the Heavens especially that of the highest Heaven some do curiously calcutate it to be five hundred years Journey from Earth to Heaven others say if a stone should fall from the eighth Sphere and should pass every hour an hundred Miles it would be sixty five years more before it came to the ground The several Orbs of that Coelestial Fabrick stretched forth and spread round about the lower world like great Curtains Psal 104.2 and Isa 40.22 yet not one hole worn in them for above five thousand years all covering one another like the several pills or parts of an Onion Of what a vast bigness are those Stars of the first Magnitude Insomuch that some have conceived a several World may be contained in each of these Stars besides the Sun and the Moon call'd the two great Luminaries or Lights Gen. 1.16 are easily demonstratred to be vast Bodies the former much greater and the latter not much less than the whole Globe of the Earth 2. Below on Earth is Behemoth that Beast of Beasts so big that as the Hebr. Foemin plural signifies he seemeth to have many Beasts in his Belly and as if he were made up of many Beasts Job 40.15 and for his hugeness and bulky Body he is call'd the chiefest of the ways of God v. 19. Gods Master-piece among all Beasts Those mighty Mountains not cast up by the flood nor by the Subterraneal Spirits as Ants and Moles cast up their Hillocks a little above the Surface of the Earth as some say but brought forth by the great God at the Creation Psal 90.2 do bring forth food yea food enough to this Bulky Beast v. 20. No Engine except Faith can remove a Mountain out of its place Matth. 17.20 21.21 2. In the Sea is Leviathan that great Sea-Monster that moving or floating Island some of such bigness as to cover four Acres of Ground and of so wide a Mouth as to swallow up a whole Ship as Pliny writeth Divine Wisdom is much seen in making the Whale so compleat in all its parts which all have their several uses and all which are noted and numbred Job 41.2 7 12. to 2â Vpon Earth there is not his like v. 33. he is far beyond the Elephant both for Strength and Magnitude c. 2ly The Infinite power of God is made manifest in the Creation as well as his unsearchable wisdom As 1. That God should Create all things out of nothing whereas the Rule of Reason is Ex nihilo nil fit nothing is made of nothing This Rule holds good in Generation and in the Secondary not in the primary Creation 2. That all things should be made out of nothing in a most marvelous and magnificent manner every thing in its proper beauty peculiar property and unutterable neatness and perfection all things at their full stature and maturity as the word Bara signifies 3. That all this should be done by a bare Dixit He spake the word and the work was done Verbum Dei est factivum there was a potent efficacy went along with the Word for the existency of all things where the Word of this great King is there is power Eccles 8.4 Matth. 8.9 It was as easie a work for Almighty God to make a World as to speak a word and to say Let a World be made 4. That the World should be made without either Tool or Toil. The Heathen Atheists of old used to scoff at the Doctrine of Creation asking Quibus Machinis c. with what Ladders and Scaffolds did your Jehovah erect the High Roof of the Heavens what Engines and Instruments had he to lay the Foundation of the Earth
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it ãâã ãâã ãâã ãâã ãâã Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be ãâã ãâã ãâã ãâã ãâã an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though âââou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
Argued and Illustrated as 1. Hell is cal'd the Bottomless pit Revel 9.1.11 and 11.7 and 17.8 and 20.1 3. as if it were a dark Dungeon with a narrow entrance into it and eternity to the bottom of it so that Souls there are ever falling and crying out ãâã ãâã ãâã ãâã ãâã woe woe quasi ãâã ãâã ãâã ãâã ãâã not ever Lord yet never do reach to the bottom 2. There is no Room for Repentance in this Damned estate Now if ever now or never must we be reconciled to God Now is the Accepted time now is the day of Salvation 2 Cor. 6.2 The Apostle beats upon the ãâã ãâã ãâã ãâã ãâã this present now because oportunity is headlong bald behind having never a Lock to catch hold of and therefore if once past is irrecoverable if the day of Salvation be once over it will never Dawn again If we receive not Mercy while we are in the body we can never saith Cyprian receive it when out of the Body there is no Mercy but all Justice then to be expected and endured 3. No man can by any means Redeem his Brother from Death Psal 49.7 much less from Damnation whatever the doting Dreams of Romish Doctrine say to the contrary and therefore all the Money which hath been given for Masses Diriges Trentals c. for praying Souls out of Purgatory hath been cast away and lost Money for Money bears no mastery in the other World and that fictitious fire was designed and devised onely to make the fire in the Popes Kitchin burn the brighter seeing all that Money so disbursed doth purchase fewel for it No nor the prayers and fastings of surviving friends can recover a Soul out of Damnation 4. No nor the Holy Angels in Heaven can redeem a Soul out of the torments of Hell for then there would be more Redeemers than one but Christ is the onely Redeemer there is but one Mediator 1 Tim. 2.5 both of Redemption and of Intercession besides him there is no Savour Isa 43.11 1 Joh. 2.1 the Papists therefore are gross Idolaters in setting up Angels and Saints to be their Saviours we should acknowledge no other Master of request in Heaven but Christ 5. No nor yet higher the very Bloud of Christ and if any thing could that would do it but that cannot then Redeem a Soul ex Instituto Secundum pactum according to the Divine Institution and covenant of Grace for thereby the Bloud of Christ was shed for the sins which penitent Sinners do commit in this world and not for those sins which impenitent Sinners carry with them out of this World into another Their wilful and final refusing of the Gospel-remedy and their Trampling under foot the Bloud of Christ as if it had been the filthyest Dirt in the Street maketh their Repentance in this Life Impossible much more their Redemption in the next Life There is no more Sacrifice for the sins of such Heb. 2.3 3.19 6.4 10.26 3. As Vain men doth not consider 1. The worth 2. The loss So neither doth they consider 3. The exchange of their Souls which is like the selling of the Jews A damage that could not be countervailed Esth 7.4 that is It is not Hamans ten thousand Talents Esth 3.9 nor ten more to that which can make up the loss that the King is sure to sustain by the Slaughter of the Jews such a vast Diminution of the Annual Entradoes would happen thereby how much more in the Exchange of the Soul if a right estimate be made there is no proportion 'twixt it and the World for 1. There is the disproportion of the most noble thing exchanged for that which is Ignoble as before in eight particulars in all exchanges or purchases there should be Charum pro chariori something dear given for what is more dear Now the Soul being the very Elixir and Quintessence of all beings so neer a kin to the Divine Nature must needs be much more Noble than the base things of the World for which too many do exchange them though they be Dung to it The 2. Disproportion is the exchanging of that which is essential and intrinsecal for that which is onely extrinsecal and circumstantial such as the world is with all its Beauties and Braveries Christ said to his Disciples The Life is more worth than meat and the Body than Raiment Math. 6.25 now if the Body be more worth than Raiment how much more is the Soul more worth than all the accidential things of the World for 't is the principal part as 1. We have our being by it had it not been for the Soul we had perished in the Conception and been as the untimely fruit of a Woman we have our continuance as well as our original from it 't is neither Riches nor Honours make a Man Plato saith Anima Cujusque est Quisque The Soul of every man is the Man himself the Body is not mentioned in the story where 't is said Man became a living Soul Gen 2.7 and if the Body give not the being much less Bodily goods of which Cato could say let men take them all away I am Cato still We lose not our selves if we lose not our Souls 3. The Soul gives us not onely our being but also our well being If it be but well with the Soul 't is well with the Man whatever his outward condition be If the state of the Soul be good all is good This made Paul and Silas sing in Prison and all the Martyrs joy in tribulation this made them happy in the midst of misery on the contrary the misery of the Soul is the Soul of misery let a man have a Confluence and Quintessence of all created comforts yet a wounded Spirit spoils and sowers all and makes him for all this a Man of misery The 3. Disproportion is 't is exchanging Eternal treasure for Temporal trash which is as transitory as the Head-long Torrent 1 Cor. 7.31 the Glory of this World is but a blaze and then dyes If it dye not to us we shall to it Eccles 1.4 All are either as empty swelling Bubbles or painted Butterflies which quickly fall down or fly away but the Soul is Eternal and goes to a place Eternal as Elijah did and then dropt are all worldly things as he did his Mantle they all have wings then to fly from us and we from them 1 John 2.17 Oh then exchange not thy Soul with profane Esan for pottage or with Dives for profit then it goes to Eternal woe as his did If not thou reserves it as a Diamond to beautify Heaven with it shall sparkle there Eternally a Vessel of mercy upon the shelf of Glory among glorifyed Saints and glorious Angels CHAP. V. Of Adam and Eve in the pure state THe state of Innocency wherein God created Adam and Eve was dignified with sundry excellent blessings some Internal and some External 1. The Internal perfections wherewith God blessed them
Devil saith he and not God who stands for due Order 2 Chron. 15.13 and 2 Kin. 17.25.27 God insists upon manner as well as matter and if the last Will and Testament of a man will not admit of after additions by others much less the last Will and Testament of Christ all prudential additions pretended for preserving the Grandeur of Divine VVorship hath been as without Divine VVarrant a very Shoe-horn to draw on Superstition and Idolatry in all ages of the Church The 3. Inference is Though we have a Sacrifice that is right both for matter and manner both what and how God himself requiteth yet must it also be rightly placed before it find acceptance it must come our of our hands into the hands of Christ that he may present it to God Thus every man under the Law was to bring his offering to the High-Priest and the High-Priest not the man himself was to offer it up to God for him It was death for any man to offer up his own Sacrifice the man might bring it but the Priest must burn it Lev. 1.5.14.15 and 2.2 8. So 't is no less a mortal crime for any to come to God otherwise than in and by Christ who is our High-Priest to present all our Prayers and Praises to God and in whom alone God is well-pleased Mat. 3.17 And we accepted Eph. 1.6 Both Persons and Prayers Joh. 16.23 'T is well supposed by some that Cain and Abel here did not offer up their own offerings themselves but they both brought them to their Father who was High-Priest to them and offered them up for them now what the first Adam was to them the same and much more is the second Adam to us Who is called the High-Priest of our profession Christ Jesus Heb. 3.1 As his Office was to purge and put away the sins of the people which was the Office of the Legal High-Priest Lev. 16.3 Heb. 1.3 and 9.1 Joh. 1.9.12.14.16 'T is Christs work to cleanse us from all sin in respect of Sanctification and Justification alas our best works have sin in them as well as our bad ones The blessed Virgin her self blessed God for her Saviour Luk. 1.46 47. The 2. General part is the Success of that Service which both those Brothers performed to God what acceptance both found with God Hitherto hath been carryed on a fair Congruity and Parity betwixt those two Brothers Cain was as good a man as Abel and is set before him in the Service as to the Circumstance and Substance thereof Now the Success of it shews a Foul Disparity the one is accepted the other is rejected God had respect to Abel and to his offering but c. Gen. 4.4 5. This disparity is demonstrated by three Remarkable passages or particulars 1. The Inversion of the Order 2. The Grounds of that Inversion 3. The acceptance and disacceptance or the nature and manner of both 1. Of the Order Inverted until now 't was Cain and Abel the Eldest is named first the Order of nature is observed because born first and while both came hand in hand to offer sacrifice both came to one Altar and both brought lawful and warrantable Worship no difference could be discern'd betwixt them as to man yet a vast disparity as to God Hence observe 1. Though amongst many worshippers of God in publick worship man can discern no difference but one is as good as another in both attendance and attention yet God can both in Intention and Retention All sit as Gods People Ezek. 33.31 And no mortal Eye can distinguish which is a Cain we which is an Abel yea a Cain may be the fore-horse in the Team and be most forward as to personal Attendance and Attention of Body as Cain had the priority here for as he was born first so he is said to come and offer first but the all-seeing Eyes of the immortal God Espies a difference both as to intention of mind and as to retention of memory in those great assemblies which wait upon God in hearing his Word Hence it was that God comes here to distinguish betwixt the Services of those two Sons of Adam and inverts the order aforesaid as it were thrusting back Cain and giving the precedency now to Abel so that he who was the last in the Sacrifice becomes first in the acceptance From whence observe secondly Though the world respect men according to their birth and breeding acoording to their outward Rank and Quality yea according to their seeming forwardness for that which is good yet God respects men according to their inward Condition and Estate of Grace and Holiness as he did Abel here and David elsewhere 1 Sam. 16.6 7. Man seeth the surface of things only his knowledge is but Skin deep as Samuel by an humane Judgment not as a Prophet mistook Eliab for the Lords anointed while he look'd upon the outward appearance and saw him a very proper and personable person and of a majestick presence but God corrected the Prophet saying I have refused him licet primogenitum pulchrum procerum though the first-born fair and of a full Stature all these are Ciphers which signify nothing without a figure set before them for the Lord looketh at the heart Cor Camera Omnipotentis Regis The Chamber of the great King The Initial letters whereof in Latin do signify the heart And this Prophet had seen the bad proof of Saul who was more proper and personable than Eliab 1 Sam. 10.23 Because he was not so tall and Eminent in Vertue as he was in Stature The World values men according to their greatness but the Lord according to their goodness for which little David was preferred before both great Saul his Predecessour and great Eltab his Brother whose Body was of a Goodly and King-like aspect but his mind was arrogant and uncourteous 1 Sam. 17.28 Thus Abel and David are 2. Instances of this truth A 3. Instance is Lazarus Luk. 16.19 20. In which Story Dives or the Rich glutton is placed before him a poor Beggar according to his place and dignity in the World but afterwards the Beggar is placed before the Glutton according to his Spiritual Estate in the Kingdom of God some learned Criticks do conjecture that Christ in that Parable did point out Herod under the name of Dives and John Baptist under the name of Lazarus yet among all that were born of Women there hath not risen a greater than John the Baptist Mat. 11.11 The 4. Instance is the preferring of Ephraim the younger before Manasseh the Elder Gen. 48.14 Where the Old Patriarch Jacob doth purposely and out of a deliberate Prophetick choice Cross his hands and blesseth Ephraim first who was the younger contrary to Josephs expectation who had placed Manasseh his first-born towards his right hand v. 17 18. Where we may behold a pair of holy Prophets at some variance in their Judgments yet not so much about the Substance of the blessing as
well with his Holy Life and thus the Author to the Hebrews Interprets it also Heb. 11.5 6. by the same word out of the Septuagint ãâã ãâã ãâã ãâã ãâã he had this Testimony that he pleased God by his walking after his Will composing himself as alway in Gods presence being ever careful to obey him and fearful to offend him There be three Scripture Phrases 1. Walking with God as here 2. Walking before God Gen. 17.1 3. Walking after God Deut. 13.4 All importing one thing all which I have spoken to in the Epistle to the Reader in my Christian Walk so pass it by here This brings in the Second Answer Shewing what it is to walk with God positively that is he did serve God in his Generation according to his Will as is said of David Acts 13. 3â6 not only a step or two or now and then this makes not Saints or Devils but all his days for full Three Hundred years He led an Holy and Unblameable Life not according to the pleasure applause or example of Men but according to the Will and good Pleasure of God composing himself wholly to his Word and Worship then deliver'd by Tradition the Phrase is a Graphical Character or Description of a truly Religious Man who is not idle stands not still but maketh progress and presseth forward to the Mark as is done in walking which is a most Elegant Metaphor for the work of a Christian walking in ways of Godliness all his Life until at his Death he cometh up to God and this his walking is not Inordinate and Irregular but 't is done all by a Rule Gal. 6.16 by a Line and as it were in a Frame footing it tightly and uprightly as the word ãâã ãâã ãâã ãâã ãâã Gal. 2.14 Yea exactly and accurately as the word ãâã ãâã ãâã ãâã ãâã Eph. 5.15 do signifie not taking up one foot until he find firm footing where to set down the other and striving to get to the very top of Godliness And undoubtedly Enochs walking with God was in such sincerity in as much as he ordered his life not so much for the Applause of men as for the Approbation and Acceptation of God this was that which made him so highly well-pleasing to God as the Septuagint and Author to the Hebrews translate this phrase as is aforesaid The second Enquiry is How this walking with God is mans Duty Answ Upon a threefold respect 1. 'T is the principal End why God Created Man that Man should walk with God his Creator As Man when he was made and had all Creatures of all kinds to pass before him to receive their several Names from him could not find among them all a fit Companion for himself Gen. 2.18 19 20. So when God had made the whole Creation and all that he had made he saw was very good Gen. 1.31 yet among all his Creatures of every kind he could not find any to be a fit Companion for himself to walk with him save Man only his Delight is to be conversant among the Sons of Men Prov. 8.30 31. Man is his Habitable part of the Earth The Tabernacle of God is with Man Revel 21.3 God hath Fellowship with no Creature so as with Man Oh that we could say Truely our Fellowship is with the Father and with the Son Jesus Christ 1 John 1.3 This is our Duty The second Respect or Reason is 'T is the Creatures Mans Homage and Fealty to his Creator God to walk with him not with Satan or with Sin and Sinners Alas Man owes all he hath and to God who is the God of his Being and the Giver of his Well-being Acts 17. 28. Jam. 1.5 17. and he owes nothing to Sin and Satan unless it be hatred and abhorrency for the evil they have done him And 't is very hard if Man will not pay to so good a God such a poor Pepper-Corn as this is to acknowledge his God in all his ways Prov. 3.6 by his walking with him If we do not own and acknowledge yea and avouch the Lord for our God how can we expect that God should own acknowledge and avouch us for his Children Deut. 26.16 17 18 19. The third Respect or Reason is This walking with God is the very Badge and Character whereby Saints are distinguish'd from Sinners Believers from Unbelievers and the Children of God from the Children of the World who instead of walking with God do walk contrary to God Levit. 26.21 c. and not only lye down but even wallow in wickedness 1 John 5.19 This is the Devils Badge and Livery as the other is Gods by which both are known whose Servants they are and who is their Lord. The third Enquiry is How is this walking with God Mans Dignity as well as Duty Answer 'T is not only Mans Homage but 't is also his Honour to walk with God 't is accounted Honourable to be but a Follower of a Mortal King but much more Honourable to walk hand in hand as a Favourite and Familiar Friend with him how much more Honourable must it needs be not only to follow and walk after but also to walk with the King of Kings and Lord of Lords Arm in Arm and Heart in Heart duely and daily As it is the lowest condescention in God to abase himself so much as to walk with Man so 't is the highest advancement in Man to be thus exalted as to walk Frequently Freely Familiarly and Friendly with the great God As Society with Sin debaseth Man as low as Worms hence David saith I am a Worm not a Man Psal 22.6 I am Dust and Ashes saith Abraham Gen. 18.27 and I am less than the least of thy loving kindnesses saith Jacob Gen. 32.10 So accompanying of God in a Friendly walking with him dignifieth Man as high as Angels Man is made ãâã ãâã ãâã ãâã ãâã or equal to Angels thereby Mat. 22.30 to sit in Heavenly places Eph. 2.6 This walking with God in his ways dignified Joshua the High-Priest so that Christ promiseth him he will give him a place to walk among those that stand by Zech. 3.7 that is among the Angels that stood by v. 4. and Zech. 1.8 9 10. or among the Seraphims as the Chaldee Paraphrase phraseth it thou shalt walk Arm in Arm with those Coelestial Courtiers and be as one of that Honourable Innumerable Company Heb. 12.22 walking in better Gardens and Galleries than this is and of Chabul 1 King 9.13 or dirty World can afford Now Union with Christ is the ground of this Communion with Angels he that hath the Son hath Life 1 John 5.12 He hath taken possession of those Heavenly walks by his walking with God in Christ here on Earth as is done of Earthly walks and Inheritances by Turf and Twig Inferences hence are 1. 'T is our Duty to walk with God though the whole World walk contrary to Godâ The worse that Times are the better should we be that the Times may not be
sweet Soul However they are call'd the Light of the VVorld Mat. 5.14 As well as the Salt Oh how dark Would the VVorld be in the night of Degeneracy if God had not some Orient Stars sparkling and bespangling the world though not in every part yet in every Zone and Quarter of it Such an one was our Noah here some good men in bad times an Holy remnant kept for a reserve Good Husbands cast not all their Corn into the Oven but reserve some for seed God kept his Mithe-Mispar a small few here to replant the World Add the third ãâã ãâã ãâã ãâã ãâã after what manner it is Ans 'T is as the Chaff is kept from burning while the Corn is amongst it As in all times God hath a few Pearls to preserve the many Pebbles and a few Jewels to preserve the Lumber from being destroyed so the Holy Seed call'd Statumen terrae the Substance of the Earth Isa 6.13 and the Righteous are an Everlasting Foundation Prov. 10.25 They may say with David they bear up the Pillars of the world Psal 75.3 Hence it became a common Proverb in the primitive times Absque Stationibus sanctis non staret mundus But for the Piety Presence and Prayers of the Christians the World could not subsist any longer Hence also Philo draws a good Conclusion Oremus ùt tanquam Columnae vir pius permaneat in domo ad calamitatis Remedium Let us pray that the righteous may remain as Pillars in the house with us and not perish from among us as Isa 57.1 As our blessed preservatives from imminent evils 'T is said Abraham stood yet before the Lord Gen. 18.22 And without such to stand the World could not stand for God saith oft over I will not destroy it for their sake v. 23.24 26 30,30 Lot was saved for Abrahams sake as Sodom was for Lots sake till he was departed out of it Gen. 18.23 with 19 22 and 29. And as God gave Zoar to Lot Gen. 19.21 and all the Souls in the Ship to Paul Acts 27.24 So God gives the rest of mankind to the righteous Job 22.30 Upon this account Tabor and Hermon are accounted for East and VVest Psal 89.12 For God accounts of the VVorld by the Church and upholds the World for the Churches sake And were it not for some Jehosaphats God hath in the World he would say to wicked men as Elisha said to Jehoram that wicked King I would not look towards you nor see you as before If it were not for his Elects sake God would make a short work both in and of the World Rom. 9.28 Were it not for the Elects sake there should no Flesh be saved Mat. 24.22 Neither any Jew nor any Gentile left alive were it not for his Covenant sake and his infinite mercy to his Elect deus vindictae gladium oleo misericordiae semper emollit God ever is softening the Sword of his Justice with the Oil of his mercy and hereby a remnant is reserved both of Jews and Gentiles in the VVorld and the VVorld for the Elects sake When God is most enraged and resolved yet then will he yield something unto the Prayers of his precious Servants as he did to Abraham in his interceeding for Sodom gathering ground of God four times and even then broke he off from Begging before the Lord left off from Bateing Gen. 18.22 to 33. Inference Oh then what sublime fools are wicked men in thrusting out and endeavouring to destroy the righteous from among them What is this but to pull an old house the World upon their own heads As Noah did ransom the old World from ruine for 120 years when God was resolved upon it as well as repented he had made it to see whether men would repent of their sins and seek reconciliation by righteousness and by returning to God as Dan. 4.27 Thus Aaron stood betwixt the Living and the Dead Num. 16.48 And so the Plague was stayed by his offering Incense and many a time would God have destroyed Israel had not Moses c. stood in the Gap Psal 106.23 and 30. Thus Elias prayed Jam. 5.18 And Amos also Amos. 7 5 6. And God removed both those Judgments The very presence as well as Prayers of the Righteous doth ransom places and people from ruine were it not that some Clusters that have blessings in them the Churches of Saints be found upon Englands Vine-tree God would lay his Ax to the Root of it and cut it down never to cumber the ground any more Isa 65.8 Mat. 3.10 no sooner was Lot out of Sodom but God rain'd down Hell out of Heaven upon it no sooner was Augustin departed but Gods Judgments came down upon Hippo as after Luthers departure upon Germany and after Pareus his Death upon Heidelberg no sooner was Josiah dead but Jerusalem was destroyed 'T is not those Elijahs that trouble Israel as wicked Ahab said but 't was he himself and his wicked House 1 Kin. 18.17 18. Those reputed troublers of the City Acts 16.20 do really ransom the City from trouble and such as are accounted to turn the World upside down Acts 17.6 do indeed preserve the World from being so turned Some places indeed are so sinful that God saith If Noah Daniel and Job were in it it should not be ransomed from ruine Ezek. 14.20 Yet commonly such Servants of God save places and people both from Imminent and Incumbent Evils by their Prayers and by their Presence 'T is a sign of high Divine Displeasure when a place is bereaved of the Prayers of Gods people by Gods Command as when God bid Jeremy pray not for this people Jer. 14.11 for their good for God seems to say that he can do nothing against a place while his people pray for it let me alone saith God to Moses that I may destroy them Exod. 32.10 Ligatum habent sancti deum ut non puniat nisi Ipsi permiserint The Saints as it were bind Gods hands to the peace so that he cannot punish unless they permit at the Father glosseth upon that Text which seems to intimate that Moses's Intercession for Israel was through Divine condescension too strong for Gods Indignation against them Yet 't is an higher evidence of Divine Displeasure when a place loseth both the Prayers and Presence of Gods people This was Abrahams argument Wil t thou destroy the Righteous with the wicked That be far from thee c. Gen. 18.23 24 25. And. God grants the cogency of the Argument v. 26. Why are not the Tares now pluckt up 'T is for the Wheat sake though thin sown that is present among them therefore saith Christ Let the Tares alone until the Harvest Mat. 13.28 29 30. Thus the World is preserved for the Elects sake Therefore when the Righteous are taken away 't is a sure sign that some great evil is coming on Isa 57.1 Hence the loss of their presence should be laid to heart When a loving Father removeth his best
Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
must both live and multiply the seventh was for Sacrifice at Noah's Egress out of the Ark and Restoring the World Hence the fourth Note is Hereby the Jew and Gentile were prefigured as accounted clean and unclean Acts 10.14 20 28. Until the partition Wall was broke down the Gentiles were esteemed common and unclean Now there is Room in Gods Ark the Church for both The fifth Note is 'T was the Wisdom of God that those unclean Creatures the Lion Leopard Wolf and Tyger c. all be preserv'd in their Kind though very obnoxious and destructive to Mankind They were at first made for Man and now preserved by Man though it prove for his punishment Thus the Great God could destroy the roaring Lion the Devil and those wild Beast or Beastly Men that destroy his Vineyard but 't is Gods hidden Wisdom to have them preserved for our Exercise The sixth Note is As of the seven clean Creatures six of them were for Mans Service the odd seventh was for Gods Sacrifice So God gives six days to Mans Labour and requires but one in seven for his own Holy Rest 't is therefore an heinous Evil as it was in David to rob God of his single Lamb while we have six of our own and Sacrifice that also to our Lust that cursed Traveller if not an Home-dweller God will take it unkindly at our hands and make our own Mouths to condemn us as he did to David 2 Sam 12.2 to 5. The second Circumstance is Noah's progress or safe abode in the Ark during the Deluge Wherein three particulars are observable 1. The dreadful Downfal as well as Up-rise of the Waters wherewith the wicked World was Drowned The Text telleth us it Rained Forty Days and Nights upon them which time of vengeance was inflicted for their abusing the three Forty years to wit the Hundred and Twenty years respite God gave them to repent in Thus Nineveh had Forty days respite for Repentance given of God Jon. 3.4 And this Term of Time to wit Forty is used in Scripture for a time of Humiliation observed by those three great Fasters Moses Elias and Christ who all Fasted Forty Days and Forty Nights Deut. 9.9 11. 1 Kings 19.8 and Mat. 4.2 All these three had a Friendly meeting together upon Mount Tabor at the Transfiguration Mat. 17.3 and Luke 9.30 The last of these three Fasters to wit the Messiah Fasted to make a perfect Atonement for this very time of vengeance upon the old World Now when this Forty Days and Nights uncessant Rain had rais'd all Rivers to overflow the Land How doleful and comfortless became the case of all the Scoffers such as Tubal-Cain who as one saith did jeer Noah for keeping so many Labourers in constant pay for Sixscore years long about a Work he knew not what c. Yea and such as were not only jeerers but opposers of his Work Verisimilè est saith one non manus abstinuisse ab opere turbando c. 'T is probable enough some were so vile as to disturb Noah by Hand as well as Tongue in his Building the Ark Yet may it easily be imagined how some of those very Men yet saw the Ark which they jeer'd and hinder'd swim safe above the Waters came wading middle deep when the Rains and Streams came upon them towards Noah in the Ark but all in vain for they made not their prayer then in an accepted time for their own reception 2 Cor. 6.2 VVhen God and Salvation was to be found the Door was now shut Gen. 7.16 and in the Floud of great VVaters they could not cause their Prayers to come nigh God as is the Hebrew reading Psal 32.6 They did not seek the Lord while he might be found Isa 55.6 in a day of favour before the Decree brought forth Zeph. 2.2 before the Draw-bridge was taken up and the day of Grace expired John 7.34 and 8.21 Heb. 6.6 Luke 13.29 before God had sworn he would not be spoke with for entring into his rest Psal 95.11 Whereas Noah and his Houshold had sought the Lord both seasonably and seriously so God was their hiding place c. Psal 32.7 And we may suppose also how others of that wicked World did climb up into the tallest Trees and the highest Hills so became half dead with both Fear and Famine before the Floud which rose up fifteen Cubits above the mightiest Mountain Gen. 7.19 20. reached them to take them off from their vain and foolish Refugies Truely in vain was Salvation hoped for from the Hills that they fled unto Jer. 3.23 In the Lord only and in his Ark was found Salvation Some might possibly catch hold upon the outside of the Ark as Joab did upon the Horns of the Altar 1 King 2.28 31. which would not secure them for Famine and the Flood which tumbl'd and toss'd the Ark to and fro say the Rabbins as Flesh c. is in a Boiling-pot must needs make them let go their hold NB 1. Thus those that catch hold of the outside of a Promise only and get not into the inside also can never ride out the Storm NB. 2. The answer of a good Conscience within is a Blessed Ark in a day of Deluge 1 Pet. 3.21 NB. 3. Creature-confidence undoeth many They trusted Hills should help them we trusted great Men would help us but we find to this day what we should have believed sooner without trying Experiments or disappointing Conclusions that Men of high Degree are but a Lie Psal 62.9 They do frustrate Mens hopes as the barren Fig-tree did Christs Mat. 21.19 yet there ought to be a joy of Faith under all sublunary failures Hab. 3.17 18 19. for the Fatherless Friendless Shiftless and helpless ones find helping Mercy in God Hosea 14.3 4. The second particular observable in this second Cirumstance is the wonderful Amity and Homogeneous Harmony even of Heterogeneous Animals all the time Noah was in the Ark all enmity was laid aside or at least restrained if not left behind them in the place from whence they came God kept the peace yea and Noah in peace what a destructive uproar might have been made in the Ark otherwise Here the Wolf dwelt with the Laâb and the Leopard laid down with the Kid c. Isa 11.6 and 65.25 Those same Beasts and Birds of prey could Cohabit and Diet with those commonly prey'd upon without devouring them as if all Antipathy had been done away 't is a thousand pities it should be otherwise in the World especially in the Church The Everlasting Gospel hath chained yea hath changed Lions into Lambs c. Noah could go to the most Savage of Creatures yea to Serpents and receive no more hurt than Paul did from the Viper Acts 28.5 6. He that is in league with God is in League with all Gods Creatures Job 5.22 23. Here the Seed of the Serpent had no Actual enmity against the Seed of the Woman which may certainly assure us that the
The Inequality of strength both in these two Brothers and in their People Esau was stronger than Jacob and the Edomites than the Israelites where there is equality of Force betwixt two contrary Parties there is a drawing Match of it and neither wins the Day but Esau is revealed to Rebekah to be stronger than Jacob for he was Born all Hairy more like a Man than a Child a Bearded Man or manly Child hence called Esau of Gnasah Hebr. made as if made a perfect Man at the first both with a Beard and with a Pubes from his Birth as if he had been a Mature Man Hairy as a Kid. So being Superior in Force of Body he designs the Death of Jacob the weaker and puts him to the run into Mesopotamia and when he returned after Twenty Years absence Esau meets him in an Hostile manner with Four Hundred Cut-Throats at his Heels when Jacob had but a tender Flock no way accoutred for Defence or Resistance Thus also the Edomites of Esau were a setled and powerful People when the Israelites of Jacob were but wanderers in the Wilderness The Posterity of Esau were sooner advanced to Royal Dignity than the Posterity of Jacob who were at that time in Egyptian Bondage under the Iron Rod when the Posterity of Esau were then swaying a Golden Scepter Gen. 36.31 Edom flouriâââs with Kings and a Kingdom while Israel was groaning under Aegypts Taskmasters So Pomp and Posterity is no sure sign of a true Church and when Israel came thence towards Canaan desiring a bare passage through Edom thither yet Edom denyed it Numb 20.14 4. The Conquest or Victory of the lesser over the greater or of the weaker over the stron ger The elder shall serve the younger Verab Jagnabod Isagnir The particle Van is adversative and must signifie But Hebr. but the more shall serve the fewer and greater the lesser the Hebrew Rab from whence great Men and Masters are call'd Rabbies Joh. 1.39 Mat. 23.8 signifies one Superior in Dignity as well as stronger in Body this the Holy Ghost translateth ãâã ãâã ãâã ãâã ãâã the greater shall serve the lesser Rom. 9.12 So Esau and his Edomites were every way Superior to Jacob and his Off-spring but God inverted this order of Nature for though Naturally the lesser serves the greater as the Servant his Master yet the great God will over-rule it so that the Victory shall fall to the lesser over the greater not so muââ by Humane helps as by a Divine hand If we take this Literally as to Persons it cannot be ãâã that Esau did over serve Jacob but rather the contrary for Jacob call'd himself Esau's Servant Gen. 32.18 20. and he call'd Esau his Lord Gen. 33.13 14. and did him Homage bowing himself to the Ground many times before him Gen. 33.3 c. yet though the Oracle hold not thus Literally in respect of their Persons it holds figuratively true in respect of their Posterities for the Posterity of Jacob or Israel Gen. 32.28 did subdue the posterity of Esau As 1. Under David 2 Sam. 8.14 though afterwards for their Sins the Edomites broke their Yoke as Isaac had Prophecy'd Gen. 27.20 after their subjection of an hundred and fifteen years 2 Kin. 8.20 And 2. In the time of Hircanus the Son of Simon the Macchabee as Josephus and others relate after which Herod an Idumean put the yoke upon them again for he obtain'd to be King of the Jews so that Jacobs Dominion foretold by the Oracle had indeed time enough for its Figurative accomplishment being granted only quamdiu se benè gesserint upon their good Behaviour yet must it be chiefly understood Mystically and Spiritually both in respect of their Persons and in respect of their Posterity For 1. As to their Persons though Esau that he might lose no time began betimes to oppose Jacob even before he was Born and had also the Priviledge of Primogeniture which gave him a Ruledom over his younger Brother Gen. 4.7 literally taken but figuratively Esau serv'd Jacob and became his Inferior when he sold him his Birth-right and forfeited yea forsook his Fathers Blessing in separating himself out of Canaan into Mount Seir whereby he cast away his Fathers Religion and cast himself out of his Fathers Covenant then the greater became subject to the lesser and Jacob got a threefold Dignity above Esau 1. In the pre-eminence of the Birth-right which was a Type of the Grace of Adoption 2. In the Right of Inheritance in the Holy Land which was a Type of the Heavenly Canaan 3. In the Prerogative of both the Covenant and of the Church out of which there is no Salvation The Church of God was propagated in Jacob's Posterity not in Esau to which Church an humble Subjection is promised Isa 49.23 All these three prodigious Priviledges did the Divine Oracle design to the younger and detract from the elder and that as they were Dona Throni the Gifts of the Throne as well as Dona Scabelli Footstool-gifts Things that were not only commodious to this present Life but also pertaining to the Life to come which their godly Parents might possibly at least in part understand And 2. In respect of their Posterity though Edom flourish'd long in her Dukes and Kings and fared better in this World than Israel in the House of Bondage and in the wayless Wilderness did as before yet the Lord enabled David to cast his Shooe over Edom Psal 60.8 that is I will throw my Shooe at the Heads of those Edomites and make them to take it up or I will make no more of Subduing them than of casting my Shooe over them or I will walk through their Countrey as a Conqueror and trample upon them yea trend them underfoot 'T was the Lord that brought him into the strong Cities of Edom to Subdue and Sack them Psal 60.9 10. â Under all these literal and figurative meanings of this Historical part There is 2. A Mystical sense of this Oracle a Mystery in the History which lies lurking in it yet lifts up it self and looks out of the Cloud wherein it is wrapped and offers to us no obscure signification The First Mystery is The Doctrine of Predestination lay in the Womb of Gods Eternal Decree as Esau and Jacob did in Rebekah's Womb from whence as to us the state of Degeneration preceded the state of Regeneration as Esau did Jacob in Birth this is before time That this is no Broken-Brain'd Allegory nor the Frothy Exuberancy of any wanton Wit appeareth from two Divine Testimonies one from the Old Testament and the other from the New The First is that of the Prophet Malachi Chap. 1 2 3. Saying Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and hated Esau This is the Prophets Inference from the Divine Oracle the Elder shall serve the Younger for servitude came in with a Curse Gen 9.25 So figureth out Reprobation or the Hatred of God Joh. 8.34 35.
to the Souls of men by venturing their weal or woe in the other World upon some false rests short of Christ all which are but rotten Ladders Christ is the only Bridge or Ladder that Joins Heaven and Earth together He is the only way Joh. 14.6 he that would go up any other way must as Constantine the great said to the great Arrian erect a Ladder thy self and go up alone by thy self none but Christ none but Christ can bring to Heaven his mediation makes God and Man meet together As all fulness is found and founded in him Col. 1.19 so all reconcilement must be received from him as well as procured by him The Third Remarkable Inference is 'T is of great importance not only that you have the Right Ladder but also that you be a right Climber upon the Right Ladder and for this mark these following Qualifications First You must have Hands to climb with they that want Hands will make but bad Climbers you must have the Hands of Faith wherewith to take fast hold of this Ladder in your Climbing work hard hand-hold doth well here lest the strong blasts of Satans Temptations should blow you from off the Ladder Secondly You must have Feet also such as want Feet make but sorry Climbers you must have the Feet of Obedience these are likewise of great use in Climbing this Ladder as the Hands pull up so the Feet do bear up the climbers body thus are we to improve Christs Merits and Mediation as the Climber doth the Rounds or Steps of a Ladder both with his Hands and Feet Thirdly You must have Elevated Affections laying no lower limits to your Climbing work than the very top of this Ladder never think it enough to climb a few Steps of the lower part of this Ladder or to the middle thereof no but you must up to the top of it where God himself stands not only Inviting and Incouraging you be of good Comfort and Courage the Master calleth you Mark 10.39 as to the Blind Man there and as to Jacob here but also Assisting and Inabling as Christ held out an helping hand to save sinking Peter Mat. 14.31 Therefore with David Psal 25.1 lift up your Hearts to God at the top of the Ladder and with Jehosaphat 2 Chron. 17.6 let your Hearts be lift up in the good ways of God you must give many an hearty lift to your heavy and lumpish Heart which naturally beareth down as the poize of a Clock and if this prove too hard a task for you as undoubtedly it will then pray for Divine Drawings Cant. 1.4 Joh. 6.44 12.32 wherewith you may be able to Ascend to him at the Top who will hand you thence into Mansions of Glory Oh that we may find and feel Christs forcible pulls his kind halings at our Hearts that thereby we be lifted up out of the horrible Pit Psal 40.2 out of the depths of despair and drawn up to himself as the Load stone doth Iron by a sight of the Pardon of Sin by a sense of the Pence of Conscience and by a rich understanding of the assurance of Gods Favour this would bring us to rest quietly contentedly and comfortably in our Fathers Bosom Fourthly That this may be effected you must ever be in motion never standing still the Angels seen upon this Ladder were all in motion either Ascending or Descending not one observ'd to stand still Saints are ãâã ãâã ãâã ãâã ãâã as the Angels in activity Mat. 22.30 in continual Ascensions elationibus fumi like Pillars of Smoak towering upward Cant. 3.6 and though they have as those Angels their times and turns of Descensions downward into their own deep Hearts so called Psal 64.6 yet 't is in order always to prompt and promote their Ascensions upward of their Hearts and Affections which should always be mounting Heaven-ward Col. 3.1 2 3 4 5. non progredi est regredi not to go forward is to come backward like the Vessel which Roweth against Wind and Tide there is no standing still if the Oars be slackened never so little back she goes you must always be in a walking posture upon this Ladder as you have received Christ the Lord so walk you in him Col. 2.6 walking from step to step from strength to strength Psal 84.7 walk in him take not one step out of him 't is a dangerous and frightful thing to step one step besides the Ladder three Stories high c. Therefore Fifthly 'T is not enough that you be a walker in constant motion but you must be a circumspect walker Eph. 5.15 Walk circumspectly ãâã ãâã ãâã ãâã ãâã the word there signifies both accurately exactly as by Line and by Rule and compleatly to perfection being Etymologiz'd ãâã ãâã ãâã ãâã ãâã a going up to the very top which backsliders do not You must therefore tread gingerly upon this Ladder and take heed of missing one step He that thinks he stands upon this Ladder though it be but for taking a little breath had need to take heed lest he fall 1 Cor. 10.12 The higher any man climbs hereon there is the more danger of falling Heaven is three Stories high at the least to wit the three Regions of the Air above the Earth which is the Ground floor We read of Stars falling from Heaven to the Earth Rev. 6.13 Thrown down by the terrible blasts of the Pope's thundring Excommunications that Tail of the Beast Revel 12.4 God knows how soon this whisking Tail of the Dragon monstrous for length and strength may cast down some Doctors of the Church from their high Exaltations in the Reformed to the Base Earth of the Romish Religion and so cause them to become Baal's Chemarims and Chimney-Chaplains Yea some Professors we have seen who have shone like Stars for a while in the Heaven of a gawdy and glittering profession yet having a worm of some unmodified Lust in the very heart of them they like untimely Figs or Fruit have drop'd down from the top into the very Puddle of Prophaneness This must needs be not only a very far but also a very foul Fall The King of Saints Revel 15.3 the Lord Jesus brought his Church and Children out of the lower Rooms of the World up into his Chambers and Galleries Cant. 1.4 and 7.5 both these words are of the Plural Number implying that Christ hath his Chambers and Galleries of several Stories some lower and some higher than others Oh happy is that Soul which is handed up so high as into the ãâã ãâã ãâã ãâã ãâã or large Upper Room and hath admission there to sit down with Christ to eat the Passeover Luk. 22.12 Yet know there may be a falling down from this Upper Room as did Judas that traiterous Jew 't was a great Fall that Eutychus got Act. 20.9 his Name signifies Well-Fortuned but in this he was most Unfortunate to fall so high as from the third Loft fast asleep and to be taken up for dead yet was
and out of the World c. § 1. First In the first Head there be three particular circumstances to be observed in the Sale of Joseph c. Consider 1. The Sellers 2. The Buyers 3. The principal impulsive procuring cause of this Bargain both in the Sellers and in the Buyers In this Sale First The Sellers are to be considered His own Brethren who hated him whereof Moses makes mention in Gen. 37. as he gives an account in chap. 36. of Esau who hated his Brother Jacob as Joseph his Son was hated of his Brethren Though Esau lost his Birth-right by his own fault but Joseph got it by the fault of Reuben The time when these Sellers made this Sale is mentioned by Moses to wit while Esau and his Posterity had peaceable and prosperous possessions in Mount-Seir when Jacob with his Father Isaac were but Pilgrims in Canaan Esau had now before Jacob's return from Laban to the Land of Promise removed himself from sojourning with his Father Isaac where Jacob left him at his Banishment from home by the over-ruling providence of God who appointeth the bounds of all mens Habitations Act. 17.26 Gen. 49.13 Psal 24.1 c. to make room for the right heir of that promised Land both according to Gods Promise and Isaac 's Blessing Gen. 36.6 7 8. though it may be justly doubted whether Esau gave place to Jacob out of any regard to such reasons but rather 1. Because he consulted his own conveniency finding his condition in Canaan uneasy to himself both by the respect his Father especially his Mother bore to Jacob and by the disrespect they bore to him for grieving them with his wicked Marriages Gen. 26.25 And 2. Because he would both refuse the incommodiousness of Canaan wherein so small a portion was in a sojourning way alloted them as could not with any comfort contain both his and his Brothers large Estates and chuse Seir for its more commodiousness of Hunting wherein he much delighted and where he might make himself more room for his growing substance than a sojourner could compass in Canaan yea and where also he might have more Elbow-room as a prophane person Heb. 12.16 for his grievous sinning whatever Esau's thoughts were most likely minding nothing but his own conveniency and commodity God caused them to conduce to the promoting of his own Promise and Providence for God had promis'd Canaan not to Esau but to Jacob however as Esau's removal from Canaan to Seir must needs be for much case to Jacob at his return who could promise to himself little peace and less comfort in Esau's over nigh a neighbourhood and who now upon Esau's resignation could be accommodated with compass or ground enough though but sojourners for his Cattel in Canaan And Though Esau in his removing to Seir did depart from the Church yet did he grow exceeding great there through the great Graciousness of God who had a gracious regard 1. To the Divine Promise made to Abraham of multiplying his Seed as the Stars c. Gen. 22.17 2. To the Divine Oracle given to Rebekah of two Nations in her Womb c. Gen. 25. 23. And 3. To the Patriarchal Blessing bestow'd by Isaac on Esau wherein a Dominion is promis'd him c. Gen. 27.39 40. all which were in a great measure accomplished before Moses time as appeareth Gen. 36. 1 Chron. 1.35 and after him also 2 Kin. 8.20 in all which three places an account is held forth of Esau's foretold Dominion in his Dukedoms and Kingdoms reduced to Dukedoms again but at last expired in Herod the Idumean or Edomite of Esau who craftily compassed the Title of being termed the King of the Jews Mat. 2.1 who therefore was troubled at Christs Birth for fear of losing his Kingdom v. 2 3. c. See Josephus Antiquity Lib. 14. cap. 26. and 15.10 wherein may be observed how the Blessing of Isaac upon Esau did take place Though he was a bad Son therefore called Edom a name and Note of his Prophaneness Gen 25.30 and 36.1 yet had he a good Father and was thus beloved for his Fathers sake as Rom. 11.28 concerning Temporal Blessings All the predictions and promises of God have their due and full accomplishment even to a Prophane Esau How much more will not God be wanting to fulfil all the aforesaid for his Holy and obedient Israel Though the Posterity of Esau was sooner advanced to Royal Dignity than the Posterity of Jacob which in the Egyptian servitude were under a Rod of Iron Exod. 1. c. while Esau's off-spring was swaying a Golden Scepter Edom flourisheth with Dukes and Triumpheth with Kings while Israel sigheth and groaneth in their House of Bondage Gen. 36.31 where the Hebrew Rabbies have a good remark shewing the different estate of the Children of this World from the Children of God and that therefore outward Pomp and Prosperity is no sure sign of the True Church as Papists assert for then Moses choice was Childish if not Foolish in chusing rather to suffer Affliction with the People of God than the Pomp and Pleasure of Pharoah 's Court Heb. 11.25 26. which was the wisest and the happiest choice that ever the good Man made and far better than that which Elibu chargeth Job with That he had chosen Iniquity rather than Affliction Job 36.21 it may be added to this Rabbinical Note that citò exoriuntur impii sed citò arescunt tandem exuruntur c. The wicked rise up soon and suddenly to Honour and Grandeur like the Grass upon the House top Psal 129.6 7 8. which groweth sooner and faster than Grass of the Field but like it they soon and suddenly wither away when the east wind of Gods Wrath bloweth upon them or the heat of his Indignation scorcheth them they indeed lift up themselves or are set up by God on high but upon slippery places Psal 73.18 They are advanced as was Haman but to be brought down again with a witness yea with a vengeance They suddenly perish as the Grass Psal 37.2 and 73.19 yea as that Grass which groweth on the House top to which no man wisheth a Blessing as is usual to Harvest men Ruth 2.4 nor the Mower filleth his hand therewith as not holding it worth his Labour of such little worth are wicked men Prov. 10.20 mere Compounds of Vanity and Villany unworthy of a name as the Rich Glutton Luk. 16. who is not named there as the good Begger is ver 19 20. unless a name of Reproach as Esau by the better sort was after call'd by his worst Name Edom Gen. 25.30 and 36.1 c. than by his better Name his Father gave him and unworthy not only of a Name but also of a Being and least worthy of a Well-Being Therefore God Curseth them as he did the Figtree Mat. 21.19 21. and as he did this Edom notwithstanding his fair Leaves of Royal Pomp c. whom God confounded not only for hating Sion but
and unkind churlish carriage to him supposing that the baseness of their Birth made them as it usually falls out more morose immorigerous and ill-conditioned Others say further that this Evil Report includes more than their cruel carriage towards him to wit their criminal conversion in the Countrey not only their common contentions among themselves but also their Carnal Copulations if not with Men and Beasts as some censoriously enough say yet with the Daughters of that Heathen Land c Joseph observing this with abhorrency informs his Father of it that he might reclaim them from their evil courses wherein not only the Sons of the two Hand-maids but also those of Leah as Reuben of Incest c. were all found faulty Though this was a good demonstration of Joseph's Piety doing but the Office herein both 1. Of a good Son to his Father seeing 't is part of that Honour ingenuous Sons owe to their Parents required in the fifth Command to promote all that in them lyes their Domestick Discipline and to conceal any thing that is prejudicial thereto but to let all Vice have its due Cerrection 2. And of a good Brother to his Brethren in not suffââing sin to lye upon them unreproved which is to do the worst kind of hatred Lev. 19.17 As Joseph out of pure Love to Vertue abhorr'd his Brethrens Vices so out of pure Love to their Souls he might first privately admonish them though the Scripture be silent as well as he did acquaint his Father of their Sins for suture Reformation whereby he acquitted his own Soul of that guilt which he might have contracted by his silence Yet this was the First Ground of their Malice against Joseph which was increased Secondly By Jacob's Indulgency towards him but raised up to its utmost Elevation Thirdly By his own renewed Dreams of his Advancement above them This was that which lay uppermost with most weight upon their Stomack when they resolved to destroy him because he was the Dreamer Gen. 37.19 As to the first ground of their Envy It therefore plainly appeareth from the premises that it was not scandalum datum sed acceptum not offence given caresly but taken causlesty for though it be Satan's Title and Office to be the Accuser of the Brethren Rev. 12.10 in which work Joseph was now involved yet did he not this out of any premeditated Malice as the Devil doth he being now but an Innocent Child so called here to free him from that Evil but out of the simplicity of his mind and purity of his Affections who could not at this tender age brook Sin in his Brethren whereby an Evil Report was raised against that only Religious Family of his Father Jacob amongst the Heathen which was a great grief to his tender Spirit in his tender years And suppose he did not first privately admonish them which yet may charitably be supposed notwithstanding Scripture silence as before but that he immediately complain'd of them to his Father it may be said in that case that Joseph look'd upon private admonition unnecessary where the offence was publick and he might see those Sinners to be no better than Scorners such as Solomon says must not be reproved Prov. 9.8 9. being like Dogs who love Loathsome Carrion their filthy Sins better than the fragrant perfumes of any Pious Admonition and would rather flye in the face of him who would drive them from it than flee from their Peccatum in Deliciits or Darling Sin or be driven from it by the Precious Balm Psal 141.5 of his Religious rebuke Give not holy things to Dogs saith Christ Mat. 7.6 nor cast Pearls before Swine or Hogs such a Pearl as is the reproof of Life Prov. 15.31 Those unclean Creatures Hogs and Dogs as they were unlawful to be Sacrificed so are unfit to be admonished Such sensual Swine will Grunt against all propounded goodness and such Mad Dogs will furiously flye in the Face of those that tell them of their faults Such as have even wearied themselves with standing and walking so long in wicked ways that they are now set down in the Chair of Pestilence Hebr. that Seat of the Scornful Psal 1.1 Such Scorners are not worth warning tho some unruly ones in the Visible Church must be warned 1 Thes 5.14 because this kind of Scorners refuse to be Reformed and even have to be healed Jer. 51.9 Hos 11.5 Prov. 5.12 Joseph therefore might having no hope of prevailing with his unruly Brethren by his private reproof but that they would hate him the more apply himself to his Father who was the King Priest and Prophet or Publick Person of the Family to inform him as the Monitor doth the Master in the School not with any design to hurt them but with a desire to Reform them both for their own weal in both Worlds and for the credit and honour of his Father's Family He did not blaze their Sins abroad among the Heathen he told not of them in Gath nor Publish'd them in Askelon to make the Infidels Rejoyce and Reproach 2 Sam. 1.20 for then as Austin saith well Non fuerit correptor sed proditor he had not been a just Reprover but a base Betrayer of his Brethren whereas his not acquainting Jacob herewith that he might interpose with his Paternal and Patriarchal Authority to prevent and reclaim them this had been no better than a base Betraying of them yet for this kind of good will Joseph is hated of his Brethren This was the first Cause The second Cause of their Hatred and Envy was his Father's Favour not to say Fondness to him above all his other Sons because he was the Son of his old Age Gen. 37.3 or as Onkelos hath it because he was a wise Son as above Ingenuous and therefore Amiable Whatever was the ground of the Father's love to Joseph this is certain that the Father's love was the Ground of his Brethren's Hatred to him v. 4. The Evidence of the former was the Argument for the latter As Joseph's telling the Truth no Lyes of them veritas odium parit was the first Cause of their hating him for Truth is an excellent Lady but he that follows her too close at heels may hap to have his Teeth struck out as saith the Proverb Can any man that telleth others of their Faults expect to be loved No 't is as those that are awakened out of their sleep be usually unquiet take it commonly unkindly and begin to Brawl with their best Friends for so doing thus Joseph's Brethren treat him for the like So Jacob's shewing more respect to him than to the rest gave occasion of this Grudge and malignant Emulation Joseph's Candour plainly produceth contrary Effects in his Father and in his Brethren The former loved him for it for which the latter hated him His Father loved him for bringing Deeds of Darkness to light but his Brethren hated him because their Deeds loved darkness more than light as themselves did Joh. 3.19
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men â Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
more precious than Rubies saith Solomon Prov. 8.11 Yea If the Mountains were made an huge Pearl The Rocks entire Rubies and the whole Globe of the Earth were a glittering and glorious Chrysolite yet all this would not be comparable to Christ who is the Essential wisdom of God Job 28.12 13 to ver 20. So far more excellent than Joseph as he is the chiefest of ten thousand Cant. 5.10 In this respect Gods Providence might set the Sale of Jesus the Antitype upon an higher price to wit ten Shekels more even thirty than that of Joseph who was Christs Type and Figure so was sold but for twenty For though Joseph by being delivered from death when sold saved much people alive yet Jesus being bought with a mind to Murder him not as Joseph who was sold with an intent of some at least of his Sellers to save him saved many more by his Death which was the Aim of the Divine Decree for Mans Redemption Acts 2.23 than Joseph did by his Life Thus we see there is some disparity as well as a manifold congruity betwixt Joseph and Jesus both as to the worth of those two sold Wares And as to the price of them Joseph the Man was less worthy than Jesus the ãâã ãâã ãâã ãâã ãâã or God-man and therefore 't was ordained of God that Jesus should be sold ten Shekels dearer than Joseph To which may be added another Remark on the other Hand to wit that they which bought Joseph though of lesser worth had the better Bargain than they that bought Jesus of far greater value for the former were personally preserved by their purchase yea not only the Arabians that bought him but also the very unnatural ones that sold him but the latter at least some of them that bought Jesus bought a stumbling Stone and a Rock of Ruin to themselves 1 Pet. 2.8 they falling upon this Stone of Israel Gen. 49.24 were broken but this Stone falling upon them did crush them to pieces yea did grind them to powder Mat. 21.44 This was far the worse Bargain the Ninth Congruity reserving the rest for the last of Joseph's Life is Both Joseph and Jesus had 1. Their state of Humiliation and then 2. Their state of Exaltation yet with some disparity as differing 1. In kind Joseph's Humiliation was only a Free-man becoming a Slave and his Exaltation was only on Earth but the former of Jesus was Being Coequal with God and being God he became Man Phil. 2.6 7. yea the lowest of Men a Servant which is of far greater distance than between a Free-man and a Slave and the latter of Jesus is in Heaven Heb. 9.24 2. So they differ in degree likewise for both these in Joseph are differing from both these in Jesus in whom his Humiliation was lower and his Exaltation higher than either in Joseph's were 3. They differ in Quality Jesus was wholly active in his Humiliation he humbled himself Phil. 2.8 This Sun of Righteousness Mal. 4.2 moved himself backward ten degrees upon his Fathers Dial as 2 King 20.11 that he might bring healing in his Wings or Beams to Diseased and Wounded Mankind ãâã ãâã ãâã ãâã ãâã he emptied himself Phil. 2.7 to wit of that Majesty and Glory which he had before the World was John 17.5 and voluntarily became a Sinner both by Imputation for God made the Iniquities of us all to meet upon him Isa 53.6 and by Reputation for he was reckoned not only among Men but also among Malefactors Isa 53.9 12. Hence is he said to be sent in the likeness of sinful Flesh Rom. 8.3 Hereupon Christ saith I lay down my Life of my self c. John 10.17 18. when he died he died willingly he could have retained his Life longer if he would for he had great Natural strength to cry with a loud voice when he gave up the Ghost Mat. 27.46 50. And thus it was likewise in his Exaltation he had power as he was Life Essential both to lay down his Life when he would when his own appointed Hour was come and to take it up again when he would John 10.17 18. He poured out his Life so willingly for us as if it had been but a little water Isa 53.12 and he rose again by his own power for his Divine Nature loosed the Bands of death Acts 2.24 and swallow'd it up in Victory 1 Cor. 25.54 whereas Joseph in both those States of his was meerly Passive 4. They differ in the Concomitants and Consequences both which might be insisted on But in a word briefly Joseph's Humiliation was accompanied with Life but that of Jesus with Death Death was both the Concomitant and the Consequent of Jesus's Humiliation as Life was of Joseph's He suffered many a little Death all his Life long and at length the cursed Death of the Cross after which he suffer'd no more when the Fire of his mighty Deity had swallow'd up the Fuel of his Mortal Humanity But Joseph after his Exaltation had another Humiliation in his Mourning for the death of his Father Those two States of Joseph are Elegantly Annexed and Amply Illustrated in a most comely Metaphor Gen. 49.23 24. The Archers shot at him c. there is his Humiliation but his Bow abode in strength c. there is his Exaltation 'T is a part of the old Patriarch's Swan-like Song before his Death 'T was his Funeral Sermon Preached by himself upon his Dying Bed which was his Pulpit to his Family the Church and that a most Heavenly and Seraphick Sermon Jacob's Grace like good Liquor run fresh to the bottom The Wine of Gods Spirit is usually the strongest and most generous at the last in the Hearts of Gods Servants the motions of Grace are most quick sensible and lively when the motions of Nature grow slow senseless and gradually dying Hence it is that the words of dying Saints are living Oracles and their last Speeches when their Grace is just upon changing into Glory ought to be long remembred by the living they leave behind them Thus we find not only Jacob here but also Moses Joshuah and the Apostle Paul all leaving their Divine Legacies behind them when they were leaving this lower World for the benefit and comfort of the Church but above all our Lord Jesus himself did so both in his last Sermon John 14 15 and 16 Chapters and in his Prayer after Sermon Chap. 17. Jacob here leaves his Patriarchal Blessing behind him upon all the twelve Tribes of Israel so 't is call'd Gen. 49.28 Though the Legacy he left Reuben Simeon and Levi seem rather a Curse than a Blessing Yet if this be well considered how all those three Sons afore-named 1. Had their Lots in the Land of Promise 2. A Room all of them in the High-priests Breast-plate And 3. All of them their several shares in that Eminent Sealing that is mentioned in Rev. 7. equal with the rest It must be concluded from these three premises that they all three
though a Prince was not ashamed to own his own Kindred though their Trade was mean and despicable especially in the Opinion of the Egyptians for he did not only vouchsafe to meet them in their way but also 1. To present some of his Brethren poor Shepherds to the King Gen. 47.2 who ask'd them What is your Occupation ver 3. a meet question for a good Magistrate to ask that they had one Pharaoh takes for granted this prudent Prince suffer'd none of his Subjects to live idly without Employ God made Leviathan to play in the Sea Psal 104.26 but none to do so on Earth He that will not work shall not eat 2 Thes 3.10 Paul condemns idleness as a Capital Crime to the pains of Death yea to one of the worst of Deaths to die by Famine 'T is a Law laid upon all Mortals to sweat out a poor living by some lawful Labours and to Earn what they eat by the Sweat either of the Brow or of the Brain Gen. 3.19 yea Paradise it self which was Adam's Store-house was his work-house also .. He must take pains though then without pain or weariness as well as have the pleasures thereof Gen. 2.15 such as do not serve God in an honest Calling will soon as all loose Persons do List themselves to serve the Devil Joseph here had Instructed his Brethren to tell Pharaoh the Truth and not to be ashamed of their Trades Though Grasiers or Shepherds were abominable in Egypt every lawful Calling hath its ãâã ãâã ãâã ãâã ãâã a Decorum an Honour put upon it by God 'T is the unlawful only that are shameful A Gamester a Cheater a Kid-napper an Usurer c. are asham'd to own themselves as such when asked what their Occupations be whereas the honest Scavenger Chimney-sweeper Tankard-bearer c. are ready to own themselves so 't is the Language of our Law To Bridewel with them that can give no true account of some just Employ 2. Joseph likewise presented his Father though a poor Aged Man to Pharaoh Gen. 47.7 He was not like those unnatural Children of our day who think it a disgrace to acknowledge their poor Parents David did not so who brought his Father and Mother to the King of Moab to keep them haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess 1 Sam. 22.3 4. And Joseph did not so who set his old Father before Pharaoh who wondred at the whiteness of his Hoary Head As the King seeing Joseph's Brethren young Men and fit for Labour therefore asks them about their Occupations and they answer That they were not like Body-Lice which live not by their own Sweat but upon the Sweat of others they lived by their own Labours and not upon the Labours of others so it was no Sin to succour them So he seeing Joseph's Father a very old Man and past his Labour asks him only of his Age but nothing of his Occupation Jacob was now an hundred and thirty years old just the half of the four hundred and thirty years between the promise to Abraham and the Delivery out of Egypt to wit two hundred and fifteen years were at this very time expired as before It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand How old art thou Gen. 47.8 than what a blind Heathen could do namely to know his years and the Age of his Life yet God so disposeth of Jacob's answer that an excellent Lecture is read to that Heathen King ver 9. How Heaven is Mans Home this World is but as an Inn where Man Sojourns for a while and wherein he as a poor Pilgrim is exposed to manifold evils yea and that through the former sins of the Sons of Men Nature began to decay and Mans Life grew shorter than formerly insomuch that neither Jacob himself nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage for Jacob's Father Isaac lived to an hundred and eighty years of Age Gen. 35.28 and his Grand-father Abraham to one hundred seventy five Gen. 25.7 whereas he himself was theâ but an hundred and thirty and being so very old he found his strength decay therefore did he both before then and after make Death familiar to him at Bed and Board learning to die daily and often crying Let me die Gen. 45.28 and 46.30 and lo I die Gen. 48.21 and 50.5 yet God was better to him than his expectations for he lived seventeen years after his conference with Pharaoh Gen. 37.28 dying at an hundred forty and seven years still short both of his Father and Grand-father as before After these things were Transacted Jacob and his Sons had Pharaoh's hearty welcom as they had Joseph's before They desired to live in the Land of Goshen according to Joseph's Instructions Not only because 1. It was nearest to the Land of Canaan so stood most commodious for their Return out of that Country to their own 2. It was most fruitful fattest and fittest for feeding their Cattle but also because 3. That they might dwell apart from the Egyptians and so not be corrupted with their Idolatry Josephus addeth that Joseph would not have his Brethren dispersed among Egyptians for this would have divided them one from another yet were there some Egyptians Inhabitants among the Israelites in Goshen of whom they borrow'd Jewels at their Departure Exod. 11.2 However Pharaoh gave them his Royal Grant of Goshen Gen. 47.4 5 6.11 at their Petition for Joseph's sake Kind he was and constant in his Respects to so good a Servant It pleased Pharaoh well only to hear of his Servants Brethren Gen. 45.16 yea and his Courtiers too at least in counterfeit Kindness they must love whom the King loves they do but humour Pharaoh while they honour Joseph yea so good-humour'd God made Pharaoh to Joseph that he offer'd him to make such of his Brethren as were Men of Activity of Shepherds to become Courtiers Gen. 47.6 but we find not that Joseph accepted of this Royal-offer as being loth to adventure them among the Corruptions of the Court though God had given him Grace to be as fresh Fish in a Salt Sea and his bow abode in strength c. yet might he well Question whether it would be so well with them c. In all which Joseph resembles our sweet Jesus who though a Lord not only of one as Joseph but of all Lands yea of Heaven and Earth yet is not ashamed to acknowledge the meanest of the Saints as his Brethren Hebr. 2.11 He presents us to the Father in whom we are accepted Eph. 1.6 and provides a Goshen a Land of light for us Joh. 14.3 and instructing us how to comport our selves before his Father c. Having seen Jacob's welcom to Egypt now his welfare in it is next to be considered as the first was Honourable so the second was comfortable His condition in Egypt was
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by ãâã ãâã ãâã ãâã ãâã turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 ãâã ãâã ãâã ãâã ãâã or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be betteâ Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
which indeed is not to be found any where but in the Church My Dove is but one Cant. 6.9 that Amity found in the World is rather Conspiracy than Unity as that of Herod and Pilate against our Lord. And it teaches also how lesser and almost scattered Churches may lawfully joyn themselves to other Churches that stand their ground in enjoying the Lords Supper c. The Fourth Qualification is This House must hold the Partakers of the Paschal Lamb all the Night long until the Morning No man must go forth Exod. 12.22 to mingle among the Egyptians any more The like Command God gives us to shut our selves in our Chambers until the Indignation be over-past Isa 26.20 21. Noah was saved by keeping in the Ark and Raâaâ by staying in her House Let such as forsake the holy Assemblies beware that they wiâhdraw not to perdition c. Heb. 10.25 39. when as Christ and his Blood preserveth those that continue in the Apâstles Doctrine and fellowship Act. 2.47 1 Joh. 2.19 The Tâârd Circumstance in the Matter of this Paschal Feast First It must be a Lamb or in some Cases a Kid Exod. 12.3 5. Qui ovem habet Agnum Immolet qui verò ove caret Haedum the Hebrew word Sheh signifies either of them Such as had not Means to bring a Lamb a Kid was allowed using the same Rites 2 Chron. 35.7 Oh the Tenderness of Divine Goodness towards us in accepting such as we can get according to cur Ability Levit. 5.7 11. and 14.22 and Deut. 16 17. where there in a willing Mind 2 Cor. 8.12 God looks more at the willingness of the Offerer than at the worthiness of the Offering The Godly Jews did notwihstanding this Divine Condescension in allowing a Kid more frequently and more freely offer up a Lamb both the Lamb and the Kid were types of Christ who as a Lamb in Innocency Meekness Patience Profitableness c. yet was he as a Kid taken from the Goats ver 5. to shew that he suffered as a Sinner though in himself he was without Sin 2 Cor. 5.21 Heb. 4.15 and was separate from Sinners Heb. 7.26 both by way of Imputation as God made âur Sins to meet upon him and by way of Reputation as he was numbred among Transgressors and made his Grave with the wicked Isa 53.6 9 12. Though the Law leave it seemingly indifferent to the choice of either Lamb or Kid only when they were now in a confused state say some yet Use and Custom made it more common to furnish the Paschal Supper with a Lamb and accordingly did our Saviour celebrate his last Passeover for the Lamb did more livelily represent Christ who is the true Lamb of God so called Joh. 1.29 c. and is by figurative speech call'd also our Passeover 1 Cor. 5.7 Secondly This Lamb must be Thamim Zakor an unblemish'd Male not exceeding a year old ver 5. though it might be offered within the year even at eight days old Exod. 23.19 but being a year old it was come to its full vigour which typified Christ 1. to be the spotless Lamb of God as he is styled 1 Pet. 1.19 and all other Sacrifices that were Types of him were to be without blemish Levit. 1.3 10. c. that is to have neither deficiency nor superfluity not Blind Broken Maimed Scurvy Scabbed c. Levit. 22.22 Mal. 1.8 c. And 2. This Immaculate Lamb being a Male of about a year old then come to its vigour signified that though Christ was of a Lamb-like Meekness yet had he a Masculine vigour especially when he alone whipt such a number of sturdy Money-Merchants out of the Temple c. Thus likewise a Lamb at his full vigour sacrificed did more fully express the vigour and efficacious vertue of the Sacrifice of Christ Some say God chused a Lamb for this Paschal-Sacrifice in detestation of the Egyptians Idolatry who worshipped their Pagan God Jupiter in the shape of a Ram or Lamb. The Fourth Circumstance is the manner how namely this Paschal-Lamb must be Kill'd roasted whole in the night eaten up all and nothing remaining with unleavened Bread and sour Herbs c. the Posture of the Persons in eating it is referred to the Seventh Rite Vers 8 9 10. The manner how consists of Seven several Rites The first is The Lamb was kill'd that his Blood might be shed and sprinkled as before So Christ the Lamb Rev. 5.6 was Crucified that his Blood might be shed for without blood-shedding there is no Remission Heb. 9.22 1 Pet. 1.2 and sprinkled also upon the door-posts of our hearts as above Heb. 9.14 to wit by the Hyssop-bunch of our Faith Secondly As the Lamb must be roasted with fire this is twice commanded ver 8 9. which was not to be done because now Israel was in haste to be gone only and therefore the most expeditious manner was most requisite for it would be sooner roasted than boiled but more especially that the Type might carry a more congruous Conformity and Correspondency with the Antitype in our Saviour's Sufferings as the fire the most Active of all the four Elements was a figure of God's Spirit which is compared to fire Matth. 3.11 and call'd the Spirit of burning Isa 4.4 wherewith Christ was inflamed in his most ardent Affections towards us insomuch that he cryed Oh how am I straitned till my Sacrifice for you be accomplished Luk. 12.50 and through this eternal Spirit he offered up himself to God for us Heb. 9.14 So it signified how the Lamb of God was roasted in the fire of his Father's wrath upon the spit of his Cross while he was made a Curse for us by his Death Gal. 3.13 Jer. 4.4 Lam. 1.13 and 2.4 Wrath is call'd fire c. The Third Rite It must not be sodden or boiled at all nor so much as perboiled and then roasted for in seething the water mixeth it self with the matter seethed therefore this Prohibition seemeth to signifie that Holy Simplicity which was found in Christ and which should be found in us that we know nothing but Christ and him crucified 2 Cor. 11.3 and 1 Cor. 2.2 c. The Fourth Rite Much less may it be eaten Raw which seems to be a superfluous Prohibition as likewise was that reiterated Command it shall be roasted with fire ver 9. were there not some more mystical meaning implied therein which seemeth to be this Seeing the Paschal-Lamb was a type of Christ Joh. 19.36 As that Lamb must not be boiled because much of the Moisture and Substance of the Meat boiled goes out into the Water as well as much of the Water goeth into the Meat as before which prohibited implicitly all mixtures in Religion and Religious Worship as Levit. 19.19 the Inventions of Men ought not to be mingled with the Institutions of God our own Good works must not be jumbled in our Justification with our Faith in Christ This is forbidden Gal. 2.16 and 3.9 10 11 12. So
obedience required namely If they would keep God's Covenant Exod. 19.5 Deut. 29.9 wherein as God promised so he required on Israel's part their Obedience to him and their confidence in him as the Condition then would they be Children indeed Thirdly It consists also of a most Ample Promise Then shall ye be my peculiar Treasure a Kingdom of Priests c. v. 5 6. Wherein is observable God promiseth First That they should be his own Church his Jewels his proper and peculiar People highly prized and heedfully preserved in the Cabinet of his Providence for his own special service as the Hebrew word Segullah here used signifieth 1 Chron. 29.3 Eccles 2.8 which Phrase Paul followeth Tit. 2.14 but Peter expresseth it by ãâã ãâã ãâã ãâã ãâã a People for a peculiar Possession such choice Treasure as a King gives not his Treasurer to keep but keepeth it in his own custody or as others sense the Apostle's words all that God gets by making the World is but a few People whom he chuseth to himself out of the World 1 Pet. 2.9 The Lord's portion is his People Deut. 32.9 7.6 14.2 Psal 135.4 Isa 41.8 9. 43.1 Jer. 10 16. Mal. 3.17 Deut. 10.14 15. Tho' all the Earth be the Lord 's by the right of Creation yet Israel his Church is his peculiar Treasure by right of Redemption above all others God consecrating them to himself out of that corrupted mass of faln Mankind as Theodoret speaketh giving them his Law and not dealing so friendly and Father like with any Nation none so nigh him as they Deut. 4.7 Psal 46.1 2. and 86.5 and 145.18 and 148.14 Lam. 3.57 c. Psal 147.20 Secondly God promiseth they shall be a Kingdom of Priests as well as his peculiar Treasure Exod. 19. v. 6. or a Royal Priesthood as the Apostle following the Greek version expresseth it 1 Pet. 2.9 that is they should have that Royal power and privilege of Conquering the Canaanites and ruling over them and be as a Kingdom of Priests all of them so addicted and devoted to the service of God as if they were all Priests Thirdly Hence it follows in God's promise and an holy Nation as if the whole body of that People should be consecrated to come near the Lord As the Priests were sanctified to God's service and came nearer to him than any other Tribe so God conditionally promiseth to make them such an Holy People as should come nearer to him than any Nation upon earth Secondly Then follows the thankful acceptance of this gracious offer of God thus propounded by Moses among that vast multitude saying unanimously All that the Lord hath spoken we will do v. 8. Thus Christ the Son of God here thought good to win the hearts of this People into obedience by those gracious and powerful perswasions thus propounded to them in sweet and elegant similitudes as the Eagle Treasure c. For the Lord being about to impose a Law upon them and the Law is a certain burthen as it limiteth Man's Will which naturally Man would have left at liberty and therefore the Lord thus prepareth this People for the better reception of his Law partly by commemorating former benefits and partly by promising future blessings the first of which was a Sovereign Medicine saith Mr. Calvin to suppress their pride seeing they could not ascribe their Deliverance from Egypt and their protection and provision in the Wilderness to themselves and the latter being a promise of high promotion hereafter upon their obedience must as effectually provoke them to shake off all sloathfulness by security Inquiry Whether the People did unfeignedly promise Obedience Answer Nec eos quicquam simulâsse credibile est saith Calvin here 't is not at all probable that the People did dissemble at this time but this their promptitude in promising obedience to God's Precepts was not without some motion of God's Spirit otherwise the Lord would not have commended them for it as he doth they have well said all that they have spoken Deut. 5.28 and Oh that there were such an heart in them c. v. 29. Wherein the Lord wisheth the continuance of that good disposition which indeed lasted not long for they promise more than they were able to perform as Peter did to Christ tho' all forsake thee yet will not I not knowing his own treacherous heart Nor did this People know the impossibility of the Law which is weak through the flesh Rom. 8.3 for when the Law was pronounced they fear and flee away Exod. 20.18 19. Oh how prone are we to so easie an over-weaning thoughts of our own Abilities It cannot otherwise be but either Men not understanding the impossibility of the Law do presume of their own strength or if they understand it do fall into despair unless the grace of Christ do support them Rom. 7.9 10. 24 25. And seeing this People do of themselves thus vow obedience to the Law they afterwards are most justly punished for the transgression of the Law as breakers of their Vow and promise to God in setting up their Golden-Calf c. The Fifth Remark is the particular Preparation of this People made thus Well-will'd Attentive and Docible by the General Preparation for a fit and reverent receiving of the Promulgation of the Divine Law This Preparation lasted three Days and consisted of two Parts First What the People were to do And Secondly What they were not to do First What the People were to do They are commanded to sanctifie themselves and to wash their Cloaths Exod. 19. v. 10 14. That they might fall down humbly at God's Feet being duely prepared for their approach before the Lord and for Hearing his Word Deut. 33.3 God will be sanctifi'd in all them that draw nigh to him Lev. 10.3 and this was done figuratively by Washing their Garments and their Bodies too as was done in sanctifying the Priests Levit. 8.6 and People Lev. 15.5 6 8 13 16 21 c. This betokened the washing of their Hearts by Faith Act. 15.9 And the cleansing of themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 and signifi'd our Sanctification by our blessed Saviour with the washing of Water by the Word and renewing of the Holy Ghost c. Eph. 5.26 and Tit. 3.5 Another outward Manner of preparing to meet God was a changing their Garments so Jacob bade his Family do Gen. 35.2 3. and so David did 2 Sam. 12.20 for 't is a kind of an Affront to appear in filthy Raiment before a Mighty Monarch Esth 4.2 so Zech. 3.4 The Patriarch Jacob and David the King were Rich Men and had plentiful Ward-Robes so were capable of changing their Garments but poor Israel in the Wilderness were in no such Case having but one suit of Apparel yet a lasting one not waxing old only for each one Person therefore are they not bidden to change them but only to wash them which Ceremony belonged then to their external
History may be learned many Mysteries As 1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus but presently the Spiritual Enemies of the Soul muster up all their Forces against it as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here All that will live Godly must suffer Persecution 2 Tim. 3.12 and through many Tribulations we must enter into the Kingdom of God Acts 14.22 'T is not may but must in both places 2. The Soul when thus Assaulted must immediately send the Messenger of Prayer to its Joshua or Jesus crying Slack not thy hands but come to us quickly As those Gibeonites do here then Christ will come as the Roe leaping over Mountains c. Cant. 2.8.9.17 to Rescue it crying Come Lord Jesus come quickly Revel 22.20 3. As those New Converts the Gibeonites shewed their Confidence in that God whose Religion they had newly embraced therefore sent they for Joshua not at all doubting of Salvation by him So the like confidence should be found in all New-Converted Souls that their Joshua will relieve them and turn their Spirit of Bondage into the Spirit of Adoption Remarks upon the Second part to wit Preparations on both sides The First Remark is On the Enemies side a formidable Army is raised to destroy Gibeon which though it had obliged Israel had greatly disobliged the Canaanites by its defection Hereupon Adonizedek being possibly superior in Authority and having a power over the other four Kings musters up all his own and their Forces to devour poor Gibeon He was most forward in the Work because he was nearest the danger now the Question was Can the Prey Gibeon be taken from those Mighty Kings God Answers it The Prey of the Terrible shall be delivered Isa 49.24 25. as was done here The Second Remark is Joshua was as ready to defend Gibeon as the Five Kings were to devour it and he made as much haste to deliver the Gibeonites as they had done to deceive him He kept his Covenant sincerely with them without any Equivocation or Mental Reservation that Iesuitical Doctrine was not put into practice in that Day Joshua might have pretended though we have sworn not to slay you our selves yet are we not bound to keep others from slaying you To this I add the words of Sir Walter Rawleigh upon this very point and passage His Discourse on it deserves to be Writ in Letters of Gold saying Out of this History betwixt Joshua and the Gibeonites The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion it admitteth of no distinction nor leaveth it any hole at all to creep out no outlet to that cunning perfidiousness of this latter Age call'd Equivocation All Worshippers of Images are Men of an Apish Religion Certainly if it be permitted by the help of a Ridiculous Distinction or by a God-mocking Equivocation to swear one thing by the Name of the Living God and to reserve in silence a contrary intent the Estates of Men the Faith of Subjects to Kings of Servants to their Masters of Vassals to their Lords of Wives to their Husbands of Children to their Parents and of all Tryals of Right at Law will not only be made uncertain but also all the Chains whereby Freemen are bound in the World for publick Society are broke asunder Lamentable it is that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience He breaks no faith that hath none to break But whoever hath Faith and the fear of God dare not play with the severity of God's Commandments by any silly evasions Thus saith Sir Walter Rawleigh N. B. This may make a 11th Evidence of the lawulness of Joshua's League for saving the Gibeonites Lives for then God would not have encourag'd Joshua in so doing ver 8. And here we have a 12th Evidence that Joshua so carefully and conscienciously keeps this Covenant c. Remarks upon the Third Part Joshua's Victory be many The First Remark is The time when ver 9. where we have the manner how he obtain'd it He marcheth all Night and fighteth for the Gibeonites all the Day scorning as once a brave General said to steal a Victory in the Dark he will have Day-light to be a Witness of the Glory of it and those Cursed Canaanites shall behold it in their own Slaughter though it be said Joshua marched all the Night yet it is not said that in one Nights space he came from Gilgal to Gibeon for that seems impracticable seeing the distance between those two places is supposed to be 26 Miles too far for an Army to march in one Night therefore part of the foregoing or of the following Day may be added to it However he so marched as to surprize the Enemy and to set upon them suddenly before they were aware of him The Politicks of War say That a secure surprized and unprepared Adversary is soonest overcome ãâã ãâã ãâã ãâã ãâã no lingring loitering delays must be used in War was Caesar's Motto He used not that trifling trick of Shall I shall I but falls on with expedition Themistocles being asked how he won so many Victories Did excellently answer I overcome my Friends with patience and my Foes with speed This latter did Joshua here Objection But what needed Joshua put himself and his Army to all this toilsom travel by Night bereaving themselves of their Natural Rest which should have fitted them for the better fighting the next Day when he was Assured of Victory by the Lord whom probably he had consulted with by the Urim and Thummim ver 8. Policy seems superfluous Answer The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement must never be Interpreted for fostering Humane Negligence or for forestalling Man's Indeavours for all prudent means must be used by Man in a way of Subordination and subserviency to the Promise and Providence of God Thus did Joshua here c. The Second Remark is The means whereby this Victory was obtained The principal Agent was the Lord of Hosts therefore 't is said The Lord discomfited them before Israel ver 10. The Glory of this Victory is Attributed to God His right Hand and his holy Arm got himself the Victory Psal 98.1 the Instruments the Lord used herein are two 1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight And 2. Israel's Sword cutting down all they overtook on Earth ver 11.19 20 21. The Lords Hail-stones mixed with Thunderbolts as Josephus saith and Habb 3.11 makes it probable did hit and kill more than Israel's Sword and this Miracle was attended with another Miracle that these huge Hail-stones should only hit the flying Canaanites yet altogether miss the pursuing Israelites who were all along at the very Heels of them and must needs be intermingled with them seeing they
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâpopia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâin some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
glad of their not Dying by the Hands of a Boy which as it was more Ignominious and Dishonourable to Die by such an Hand so it would put them to more torment before the weak hand of a Boy could haggle them to Death therefore they desire Gideon to dispatch them himself ver 12. looking upon it both more easie and Honourable to Die by the Hands of a Valiant Man like themselves who were likely of a tall Stature of a fierce Countenance and of an Undaunted Magnanimous Disposition which might well affright Young Jether to fall upon them as appeareth by their not fearing to Die at all so they might but Die by Noble Hands N. B. Note well Secondly And this is not always the Sign of a good Cause and of a good Conscience for the Old Roman Spirit hath oft bid defiance to Death and the like Fool-hardy Frame hath been found in the Devil's Martyrs in our Days The Third Vertue that Gideon is commended for here is his Modesty and Humility in refusing that Regal Honour which the Israelites would have conferr'd upon him as well as offer'd it to him as a Reward of his Glorious and Miraculous Deliverance he had wrought for them ver 22 23. wherein they requested his Compliance to have an Hereditary Kingdom settl'd upon himself and upon his Family This was so fair an offer as few would have refused to be King of the Land which was more than to be a Judge extraordinarily called only and guided by the Sanedrim but here Absolute Power is tendered to him and God needed not be consulted about his Successor for the Crown must be setled upon his Son and upon his Son's Son for ever Here Gideon's humble and modest Refusal is highly commendable saying Neither I nor my Son but the Lord shall Rule over you As he hath hitherto done in a special manner by Judges whom he hath particularly appointed and directed by Vrim and Thummim and hath wonderfully assisted in many former Marvelous Deliverances therefore I will not take upon me the Place and Power of a King over God's People nor entail it upon my Sons after me but the Regal Rights shall yet for all me and mine remain still in God's Hand until he be pleased to alter the Government himself according to his Promise Deut. 17 14 15. So that upon this ground did Gideon refuse their offer of Kingship after which it seems Israel had an early Itch long before Saul because he knew it entrenched upon God's Royal Prerogative and had he accepted of their Electing him King this would have been no less than their Rejecting of God for God's Raigning over them as it is expresly said 1 Sam. 8.6 7. and 12.12 for then God had not continued to be own'd as the Special King of the Hebrews but only as a General Lord over them as he is over all other Nations of the World and this odious Itch after Kingly Government which now only exerted it self without any consulting with God about it did powerfully break forth in Saul and Samuel's Day Now having shewed in the first place Gideon's Threefold Vertue take a View of his Vice in the second place ver 24 25 26 27. No doubt but Gideon was a good Man because First He stands Inrolled among the Saints of the greatest Magnitude Heb. 11.32 Secondly He is said to die in a good Old Age ver 32. here as Abraham is said to do Gen. 25.8 And Thirdly He kept Israel by his good Conduct all his Days from that Horrible Apostacy and Idolatry they backslided into assoon as he was dead ver 33. here N.B. Yet was he not perfectly a good Man but this piece of Ambition and Vain-Glory was found in him that he must make some lasting Monument of his Miraculous Victory without any Warrant we read of from God for so doing For here Gideon begs one Golden Ear-ring a Man which they had taken in the Spoils from the Ishmalites as the Midianites were promiscuously called Gen. 37.25 28 36. this was easily granted to him who had just now refused a Crown and Kingdom Their Gold Ear-rings came tumbling in abundantly to the weight of one Thousand and Seven Hundred Shekels of Gold besides the Collars like the Moon about their Camels Necks which he took ver 21. of some part hereof he made an Ephod probably with a good Intention for God's Glory this might make it the more excusable but still a good Aim alone cannot make a good Action Peter had a good Aim in cutting off the Ear of Malchus and Paul Aimed at God's good Service while he persecuted his Church and this Act casts an Aspersion here upon all his former Acts and seems to be added here to stain the Glory of them if not to Stigmatize the Act it self however the Issue and Event of it doth intimate no less First As to the Act. 1. An Ephod seems to be much less congruous for a Monument of Victory than his Erecting of a Pillar would have been as Samuel did 1 Sam. 7.12 c. 2. Nor was it lawful to set up an Ephod in Ophrah though God had indulg'd him upon an Emergency to build an Altar there Judg. 6.26 So he might presume to grace his Altar without Divine Direction with an Ephod seeing an Ephod was proper only for the Tabernacle then in Shilo and for the use of the High-Priest Secondly As to the Event of it Gideon gave the occasion hereby of Israel's Will-Worship Superstition and Idolatry after his Death unto which he knew they were so naturally and generally addicted nor was it only a Stumbling-block to the People but it became likewise a Snare to his own Family for this was the cause which moved God to suffer so many Tragical Stories befalling his Posterity after his Death whereof the next Chapter Chap. 9. giveth a most sad account The Second Branch of Gideon's Description after that of his Manners Vertuous and Vitious is his double State and Fortune First Publick in procuring Peace to Israel for Forty Years ver 28 29. Reckoning them from the Death of Deborah the Country was quiet from the noise of War no Clamours of Soldiers no clashing of Weapons no sounding of Trumpets with any Alarms for Battles no loud Acclamations from the Conquerors nor sad Exclamations of the Conquered or wounded Captives c. Every Man sat under his own Vine and drank under his own Fig-tree and there was none to make them afraid This was a transcendent Favour of God after Seven Years Slavery had it been well improved by Man Midian was so subdued they could never make head again and though Gideon went and dwelt in his own House yet was it not privately in his Father's House as he did before nor so publickly as a King in his Court as the People desired but in a middle State as a Judge for the preservation of their Religion and Liberties to his Dying Day as is intimated ver 33. Secondly His Private Capacity Wherein
Tenths c. v. 15. which God hath reserved for his own Service and Servants the Priests and Levites and bestow them upon his Eunuchs Officers in his Court which God commanded to be Cast out of the Congregation Deut 23.1 Yet to seed such forbidden folk he will pill and poll you not by course of Law but by his own Absolute Will and Prerogative so violently and so insatiably until he receive of his Subjects as was once said in the like Tyranny no less sums of Curses than of Coin c. Sixthly He will take your Men Servants c. v. 16. That is by constraint and without sufficient recompence will he Rob Masters of their Servants and speak the lofty Language of Tyrannical Nero Make the Slaves know that they can call nothing at all they have their own Suetonius Seventhly And he will Impose Taxes on you and Make you his Slaves v. 17. so deprive you of that Freedom you now enjoy As if he had said Ye shall be more like Peasants of France than Freemen of Kent according to our Proverb c. Eighthly Ye shall bitterly Cry for the sad effects of this Inordinate Desire of a King but God will not hear you v. 18. because you would not Hear him in disswading you Prov. 1.24 28. Zech. 7.13 Ezek. 24.13 The Sixth Remark is The event of all v. 19 20 21 22. The People are so pertinacious as to give Samuel the Lie as if he would fright them with Bug-bears with Vain suppositions such as could never come to pass meer pretences to keep the Power in his own and in his Sons Hands They cry We will be like other Nations whereas it was their glory to be unlike them Deut. 33.28 29. Numb 23.9 and There shall be a King Well then saith God There shall be but for a mischief to you Hos 13.11 You shall Have your Will but I will have mine too to your cost So God and Samuel both consent 1 Samuel CHAP. IX CHapter the Ninth relateth How Saul came to be called the first King over Israel N. B. Here beginneth the second part of this Book and here properly begin the Books of the Kings of Israel as some say c. The Remarks hereupon are First The Subject matter of this Divine Call to Kingly Authority to wit Saul who is here described 1. By his Ancestors and Parentage v. 1. Kish his Father is call'd a Benjamite and a Mighty Man of Power which tended much to Saul's Commendation Fortes creatur à fortibus Mighties beget Mighties like Father like Son his Father was Heros fortis a stout Hero and so was fitter to be Father to a King 2. By his Name and Stature v. 2. his Name Saul signifies desired or sought after his Nomen was his Omen Conveniunt Rebus Nomina saepe suis He was both desired and sought after and the rather because he was a comely personable Man and of a Kingly presence and posture his tall Stature made him more valuable according to the Custom of the Eastern Countries who chused their Kings thereby in Antient Times N. B. Enquiry But why must Israel 's first King be a Benjamite seeing God had promised the Kingdom to Judah Gen. 49.10 Answer 1. God did this to demonstrate his Soveraignty in raising a Throne out of the very Rubbish of a diminished Tribe which had been all cut off save six hundred Judg. 20. That Blow they never recovered but was as a fragment incorporated into Judah and thereby in some sort lost their Name they in conjunction with Judah being reckon'd but one Tribe 1 Kings 11.32 and again 12.20 Answer 2. Is that of Mendoza saying God would have conferred an everlasting Kingdom upon Benjamin by a Conditional Decree if Saul had observed the Divine Law chap. 13.13 and because God foresaw that Saul would fail in the condition therefore did the Lord absolutely decree to transfer the Throne to the Tribe of Judah The Second Remark is The prodigious passages of Providence whereby Saul came to be call'd to the Kingdom v. 3. to v. 15. so marvelous in all its Circumstances concurring hereunto that 't is become a Proverb While Saul sought his Fathers lost Asses which he could not find yet found he a Kingdom which he sought not Quarens Asinos reperit Regnum this was the Rise of Saul's Royalty N. B. The most Wise God can bring about great matters by small and contemptible means as God call'd Saul from seeking Asses so David from keeping Sheep God oft erects stately Fabricks upon weak Foundations but he forbids us to do so when we are to build the Tower of Godliness Luke 14.28 then in solido exstruendum est as is the Rule of Vitruvus we must build upon the Rock and not on Sand Matth. 7.24 c. The notable passages of Providence here may briefly be Remarked upon As First Saul's Father must at this Juncture lose his Asses and He the Son must be sent to seek them N. B. Behold the simplicity and lowliness of those times tho' Saul was in personage a Prince's-fellow yet was it not below him to seek his Fathers Goods when lost Secondly Those lost Asses Saul can find in no part of the Country therefore he bethinks himself that his Aged Father would begin to fear he had lost his Son and Servant as well as his Asses and this latter loss would double his Fathers perplexity ver 5. Herein Saul shewed most filial-like Affection to his Old Father in taking such care to prevent his Grief 't is well observed Hence N. B. That Saul was a better Son to his Father than afterwards he proved a Father to his own Son He can here be serviceable to his Father and sollicitous for his comfort but when himself became a Father even of a good Son Jonathan Oh how currish and cruel became he to him Thirdly The Servant seeing Saul at a Non-plus saith to him Here is a Seer hard by us let us consult him perhaps he can help us to our lost Asses ver 6. N. B. So low sometimes did the most high God stoop to his Peoples meanness as to give Answers in such Cases below a Prophet of God by his Prophets to keep them from seeking unto Sorcerers and the Devils Priests as he did in a case of Sickness 1 King 14.2 and 2 King 1.3 God's telling truth in Natural things made them believe in Supernatural Joh 3.12 Fourthly Saul said to his Servant But we have spent our Stock and 't will not be Manners for us to go to a Man of God without a Present in our hand v. 7. N. B. Not as any wage of Divination but as an honourable gratuity from us that are Strangers to him Jeroboams Wife would not go empty-handed to the Lord's Prophet 1 King 14.3 Nor Naaman the Syrian to Elisha 2 King 5.5 which was more to be admired than that Man's bringing him Bread c. 2 King 4.42 N. B. 'T is pity the Word and the World should now
Gad again to David ver 18 19. 1 Chron. 21.18 that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin and staying the Plague as likewise to give Direction unto David who durst not go to Gibeon 1 Chron. 21.29 30. Mark 3. David thus directed dare go to Araunah notwithstanding the Sword of the Angel having a call from God N. B. This Man was a Gentile that had Mount Moriah now in his Possession Which figured saith Peter Martyr the Faith of the Gentiles to whom the Jews must come at their last Conversion as David did to Araunah here in believing the Messiah if ever they be saved Mark 4. Araunah peeps out of his hole wherein he and his Sons had hid themselves and spies the King coming to a Subject and a Jebusite yet a Proselyte He was ravished with this wonderful Condescension and understanding his Errand frankly offers his private All for Publick Good He had a Princely Spirit though but a Subject's Purse ver 20 23. Mark 5. David denies it as a Gift but desires it as a Purchase not only out of Candour Kings may not Rob Subjects but out of Conscience of honouring God with his own Cost Prov. 3.9 a given Oblation disparages it wherein the bounty of the Donor is of more value than the devotion of the offerer So David refuses ver 24. Mark 6. David buys the Threshing Floor and Oxen c. For Fifty Shekels of Silver but the whole Plat of Ground whereon the Temple was after Built cost David Six Hundred Shekels of Gold 1 Chron. 21.25 there he reared an Altar and offered Sacrifice which God Accepted in Christ Heb. 13.10 sent Fire from Heaven 1 Chron. 21.26 as a sign of it Levit. 9.24 1 King 18.24 38. 2 Chron. 7.1 So the Plague ended ver 25. ADVERTISEMENT â THE Reader must be informed that the whole History of King Saul David and Solomon and of all the following Kings to the Captivity as they are recorded in both the Books of the Chronicles is interwoven and included in this History of both the Books of Samuel and in both the Books of the Kings so that there is no need of a distinct History of Chronicles The First Book of KINGS 1 Kings CHAP. I. THIS Chapter is an Introduction to Solomon's Inauguration before his Father David's Death Some General preliminary Remarks may not here be altogether unseasonable The First is Though David was a Man after God's own Heart yet must he not live for ever in this lower World but must see corruption Act. 13.22 38. As the first Rank of the three first Names Adam Cain Abel according to their significations do import thus much that Earthly Possessions are but Vanity So the second Rank of the three first Names Adam Sheth Enosh do in like manner according to their significations imply thus much That Man is made Mortal and Mutable Kol-Adam Kol-Abel as is the Hebrew Psal 39.5 Every Man is altogether Vanity So was David as he said there of himself at his best Estate He was though a Good yet but a Mortal King and had but a Mutable Kingdom David must Die according to that grand Statute of the Parliament of Heaven It is appointed unto all Men once to Die Hebr. 9.27 and he must leave his Throne to his Son Solomon The Second General Remark is The Kingdom of Israel was but in its Childhood in Saul's Reign it grew up to the vigor and vivacity of its Youth in David's days but it ascended up to its highest ãâã ãâã ãâã ãâã ãâã or most maturity of Manhood under Solomon's Soveraignty and from his time began its descension and declination in the Division of it until it dwindled into Captivity In the time of this dilaceration of the Kingdom Grotius well observes that Israel had all bad Kings the cause of its declension and Judah had some bad Kings of a middle size many enough but of good Kings no more than may be writ in a Finger-Ring The Third Remark is Though some say that David's Numbering Israel as above was the last Act of the King before he betook himself to his Bed and that he was so affrighted with his beholding the destroying Angel having a drawn Sword in his hand that he lay Bed-rid ever after Yet others are of opinion and with more probability that all those Historical passages recorded in the Eighth last Chapters of the First of Chronicles from the beginning of Chap. 22 to the end of chap. 29. were transacted while David was able to walk abroad and to stand upon his Feet as he is said to do in that Parliament of Princes he had Assembled 1 Chron. 28.2 where he was the Speaker and so spake to that Assembly as they all might well perceive he was no whit decayed or defective in his Intellectuals though now he was both Old and Cold Dr. Lightfoot saith well That though David was now become Cold and Benummed by Old Age yet had he no Sickness therewith he was both Heart-whole and Head-whole though somewhat Paralytical And therefore though his most common and most commodious composure was in his Chamber lying along upon his Couch yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel he could come forth stand upon his Feet make Orations and Order matters c. The Fourth General Remark is David did many Publick Actions after that of his Numbering the People before he came to be struck with a Cold-Palsie in the end of his Fortieth Year's Reign As First His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him by sending Fire from Heaven to consume his Sacrifice upon the Altar 1 Chron. 21.26 whereby the Plague was stayed Hereupon David said This is that very place foretold by Moses Deut. 12.11 where the Temple of God is to be built 1 Chron. 22.1 So provides he materials of all sorts for it Iron c. in abundance for his Son Solomon N. B. Those are perverse Parents that provide Iniquity in abundance for their Children God laying up the Guilt thereof against them Job 21.19 Moreover David setteth a many Proselytes or Converted Gentiles as Masons to Hew Stones for the Building c. 1 Chron. 22.1 2 3 4 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament c. Secondly David before his Death disposed of all Chief Offices both of Church State and Army whereof we have an exact account in the following Chapters of the First of Chronicles there described Thirdly David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do We find many of those Undated Psalms disposed by David to Asaph Jeduthun and Heman whom he had set
also because none were so Skilful for squaring Stone and hewing Timber as the Sidonians who lived saith Grotius among Woods and Quarries so they were train'd up therein Mark Thirdly Several Men have their several gifts saith Peter Martyr and several Countries their several Abilities and Commodities Solomon had Materials within himself for Lebanon was either wholly or in part in his jurisdiction saith Peter Martyr therefore he desires not Hiram to give him Cedars which were his own already but Hiram had the Artificers whom Solomon desired him to send to exercise their Curious Art and Skill upon his Materials N. B. This was not without a Mystery that the Sydonians and Tyrians who were ingenious Gentiles must be called in to assist Solomon's Servants who were Hebrews in this building of a Temple for God Not only saith Peter Martyr to teach us that it is lawful for pious persons to make use of Impious Ethnicks Arts both Writings and Handy-works as occasion is offered but more especially it holds forth the call of the Gentiles Tho' the Jews only meddled with the Tabernacle of Moses in the Wilderness yet Solomon's Temple must not be built in that Holy City Jerusalem the Metropolis of Canaan without the aid of those Gentile Tyrians The Jews whether they will or not will must not build up the Gospel Temple or Church of Christ without the concurrence of Gentile Believers Paul said the Jews together with us Gentiles make up an House for God Eph. 2.13 14. Mark Fourthly Solomon's Commutative Justice in promising a due proportion of wages for those Tyrians true work the Workman he judged was worthy of his wages which he propounded Hiram gratefully accepts of his proposal v. 6 7 8. and Solomon as punctually performs the Contract in sending food a scarce Commodity in Hiram's Country having its supplies from Judea Ezek. 27.17 Acts 12.20 Materials Hiram exchanges for meat with Solomon v. 9 10 11. The Second Cause after the matter is the form of the Temple implyed in ver 12. namely in Solomon's Wisdom wherein he increased more and more not only because he shewed so much Wisdom in transacting this important League with King Hiram tending to the Temple building as Peter Martyr saith but 't is said here the Lord gave Solomon Wisdom as an additional gift to Chap. 3.12 and Chap. 4.29 namely Architectonick Wisdom an artificial skill in contriving and carrying on stately Structures a dexterous discretion for this present purpose God giving him the Idea or notion of the Temple in his mind as a model whereby the future fabrick was to be framed The Third is The Efficient Cause and this is twofold Instrumental or principal the Instruments were three 1. Labourers such as were stone-cutters and hewers of Timber 2. Porters that bare burthens as stones out of Quarries and Timber to the Carpenter's hands and 3. The Artificers that fitted both the Wood and the Stone for the Fabrick v. 13 14 15 17 18. then the principal Officers were the Master-Builders over-seeing all v. 16. Remarks hereupon are First The polished materials for this Typical Temple were two-fold First the best of Wood Cedars which God himself did point out to be done 2 Sam. 7.7 because 't is a wood most sound strong fragrant and durable not knotty nor subject to worms c. and secondly the best of building-stones call'd Costly even for the foundation v. 17. even Marble of all sorts the very foundation-stones were not rude and rugged but they were both of great value and well hewed that they might bed the better tho' they could not afterwards be obvious to the eye when under ground This was done not for necessity saith Peter Martyr but for Magnificency and to signifie to us that as the whole Temple did Typifie the whole Mystical Body of Christ which is his Church built up with growing stones and green Timber sanctified in Christ Jesus call'd to be Saints 1 Cor. 1.3 Cant. 1.16 17 c. So this foundation represents Christ the Foundation of the Church 1 Cor. 3.10 Eph. 2.20 Isa 28.16 hid from the World yet precious in himself c. And it teaches also that God is not all for the eye but pleases himself with his Saints hidden worth Remark the Second is God's tenderness to Temple-Builders those Labourers were one mouth labouring in Lebanon and two months at home by turns v. 14. their time of rest at home with their Relations was double to their time of labour N. B. Let Superiors learn from God and Solomon here to make the yoke as easie as they can to their Inferiours lest they lose their Affections and procure their Imprecations Remark the Third is that of Dr. Hall the Temple was all framed in Lebanon but it was set up in Sion So that neither Ax nor Hammer was heard in that Holy Structure all the noise was in Lebanon to fit every thing for its place made nothing but noise there but nothing in Sion save silence and peace Chap. 6.7 N. B. What ever tumults be in the World let Concord be in the Church Remark the Fourth Those Stone-squaring Giblites v. 18. were Pagans Ezek. 27.9 Psal 83.7 yet used about the Temple for their Squaring skill So Humane Learning may be used in Divine Discourses so it be not for vain ostentation for that is to make a Calf of the Ear-rings brought out of Egypt The Last Cause is the End for which this Temple was built It was unto the Name of the Lord God of Israel v. 5. when Solomon had no Satan or Adversary against him v. 4. the Devil was then Chain'd up but after this broke loose and because he could not hinder this will not only imitate it but endeavours to out-do it in Diana's Temple at Ephesus Act. 19.27 28. which was built unto the Devil's Name and not only built of Cedar like this of Solomon's as Vitruvius relateth but was likewise longer and larger than was this at Jerusalem as other Authors do assure us 220 years in Building and built in a place where no Earthquake could move it 't was 425 foot long 220 broad and had 1â7 Pillars given by so many Kings c. The End why Solomon built his Temple is mention'd again Chap. 6. v. 12. he Built it for the Lord. 1 Kings CHAP. VI. THIS Chapter is a sacred Narrative of the Magnificence and Splendor of Solomon's Temple The General Remark first upon it is This Temple of Solomon was the most Famous Fabrick that ever was framed in the whole World Barbara Pyramidum sileat miracula Memphis c. Tho' the Egyptian Pyramids Diana's Temple c. were most stately Structures yet none of the Seven Wonders of the World were ever accounted comparable to this Temple of Solomon as appeareth by many Testimonies of Learned Authors as First That of Alsteda a Man who was aliquis in omnibus a Magazine of all kinds of Science both Humane and Divine he saith in his Encuclopedia lib. 15. pag. 1593. his
first Theorem N. B. That this Temple was the Idea or Model of every Church or Temple and altogether of every Splendid Palace throughout the World for tho' this Temple was designed for Sacrifices c. and therefore had many places in it appointed for such ends yet it cannot be denyed that the highest pitch of Architectonick Art had its compleat accomplishment in the building of it for these Reasons First Because it was built by the Wisest Man that ever was in the World Secondly Because God himself was the Principal Director this I add to Alsted's Reasons for doubtless the Lord did so much to Solomon for his building this Temple as he had done to Moses for his building the Tabernacle unto whom God gave the pattern of it in the Mount Exod. 25.9 40. and 26.1 c. Nothing was left for Humane invention but every thing was ordained by Divine Institution N. B. Which excludeth all Popish Pomp and Devised Worship the frothy Exuberancy of wanton brains Moses made all things according to the pattern the Lord shewed him in the Mount Heb. 8.5 Now if God thus condescended to be the Master-Builder of a flitting Tabernacle of lesser importance how much more did he so do for this standing Temple which was a Fabrick of the profoundest importance that ever any House was of in the World And tho' we do not find that God gave to Solomon immediately any such pattern of the Temple as he had done to Moses of the Tabernacle yet do we read how David gave to Solomon in writing the pattern which he had received by inspiration from the Lord 1 Chron. 28.11 12 19. David did not build this Temple himself but he pray'd for Direction God gave him the Platforms sent it him either by an Angel or some Prophet this was immediately handed by David to his Son so Solomon had the same help as Moses had Exod. 25.40 Another Reason Alsted gives of the superexcellency of Solomon's Temple is Thirdly because it was ordained for the most Eminent End Namely to Typify as he saith the Kingdom of Christ Unto which I add The most excellent End of this most excellent Structure was twofold as it was to be a Type of Christ's Personal Body Joh 2.19 c. and of Christ's Mystical Body likewise namely his Church as after N. B. Many more Testimonies of Learned Authors might be added who all unanimously concurr in this Opinion that Solomon's Temple must needs be the most Magnificent Fabrick that ever was in the World So say Calvisius Helvicus Cluverus Paraeus and many more which I have consulted the Quotations of which I am constrained to omit for avoiding prolixity The Reasons they give for this Assertion are briefly these N. B. First 'T is demonstrated by David's prodigious Preparations for building it David saith It must be exceeding Magnifical 1 Chron. 22.5 A very great Work 1 Chron. 29.1 2. A Work not for Man but for God and therefore saith he I have prepared with all my Might and what these mighty Preparations were the Scripture tells us which Sir Walter Rawleigh reckons thus David left for his Son's building the Temple one hundred thousand Talents of Gold and a thousand thousand Talents of Silver which he saith amounteth to three thousand three hundred thirty three Cart loads of Silâââ allowing six thousand Sterling for every Cart Load besides twenty three Millions and a thousand Pound of our Money The same Author in his History of the World Part 2. Chap. 17. Computes it to be seven hundred and fifty Millions of Pounds after the old Rate which now is much raised N. B. And he casts it up to so vast a Summ saying it was more than any King in the World is worth yet David in Modesty comes off with this Expression now behold in my Poverty have I done all this 1 Chron. 22.14 As if he had said Lord what is all this to Thee who are the glorious Creatour and the true Proprietary of the whole World What are they I say but parva pauca few and mean matters from a poor mortal man c. which if thou Lord wilt but accept of I shall account my self infinitely obliged to thy Majesty And to all these prodigious preparations mentioned here 1 Chron. 29.2 3 c. he bids his Son Solomon add not out of his Poverty but out of his Abundance of Wealth that the Lord would bless him with which did so abundantly flow in upon him that his Yearly Revenues and Tributes saith Sir Walter Rawleigh made up Six hundred sixty six Talents of Gold besides his Customs of Spices and his Rich Returns from the East-Indies So that as Vilalpendus saith he exceeded in Wealth both Romans Chaldeans Persians c. So that he might well add to David's Cabinet-cash The Second Demonstration of the Temple's Magnificency above all other stately buildings is drawn by a necessary Consequence upon this Hypothesis or Supposition If David's Poverty afforded so many Millions of Treasure c. Towards only the preparation of this Temple even under the discouragement of a personal prohibition from building it himself How much more might Solomon's Superabundant Riches contribute many Myriads of Millions towards the performance of the work who had the encouragement of a Divine command to do it and had puteum Inexhaustum an immense fund of treasure that could not be drained drye both by Vertue of a Divine promise and by the favour of Divine providence giving him an Universal Peace both at home and abroad in so much that He had no Wars at all wherein either to expend or exhaust his unconceivable Incoms But the whole thereof must be entirely disburst so far as was requisite upon this sumptuous structure Now the Antecedent of this Hypothetical proposition is undeniably true for the Scripture of Truth so called Dan. 10.21 attests it the Word of God doth warrant all the parts of it Therefore the Consequent must undoubtedly be true also To wit That never any such famous Fabrick or stately Structure was ever Erected by any Mortal either before or after it The Third Demonstration is From the many Myriads of hands which Solomon employed in carrying on this wonderful Work Sir Walter Rawleigh reckons them thus He imployed Thirty Thousand Carpenters for Cutting and Squaring of Cedars c. Ten Thousand every Month by course He imployed also Eighty Thousand Masons for dressing of Stone and Seventy Thousand Labourers for carrying Burthens beside Three Thousand and Three Hundred Work-Masters and that excellent Historian Knight addeth how Solomon gave Hiram Twenty Thousand Measures of Wheat and Twenty Measures of pure Oyl 1 King 5.11 Year by Year so long as he was in his Building work about which Letters passed betwixt these two Kings that are Related by Eusebius as also betwixt Solomon and Pharaoh c. Learned Dr. Lightfoot ranks them thus Solomon sets an Hundred Fifty Three Thousand Six Hundred Proselytes to frame Materials for the Temple Seventy
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâsses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
in kind or by way of equivalency 2 Cor. 12.8 9. provided they bring to him lawful petitions and honest hearts The Reason hereof is rendred John 16.26 27. Secondly That his Kingdom should be continued in the house of David for ever v. 4.5 that is until Shilo come and a period then put to the Jewish polity Thirdly The Conditions of this Promise for so long a season the failure on Man's part herein makes the promise of God void v. 6 7 8 9. If thou and Israel with thee or thy posterity fall into that foul sin of Apostasy so hateful to God and so hurtful to Men then shall ye be a Scorn and a By-word to the World as the Jews are at this day Zech. 8.13 2 Chron. 7.21 If ye refuse to return Jer. 8.5 c. Secondly Remarks upon Solomon's second help which was Humane First His Foreign afforded by King Hiram Secondly Domestick his home Tribute c. Remarks on his Foreign help are First Solomon's Commutative Justice in assigning some Cities in Galilee lately Conquered unto King Hiram as satisfaction for all the Wood and Gold he had supplied him with and sent to him to carry on his many Famous Fabricks v. 11.14 tho' Lebanon saith Peter Martyr did undoubtedly belong to Israel so the Wood was none of Hiram's yet is he said to give it to Solomon because he found both Carpenters and Carriages However the Sixscore Talents of Gold were Hiram's own goods which great Sum Solomon solveth with a Country containing in it twenty Cities Remark the Second is King Hiram's Avarice discovered by his lofty looks and scornful expostulations contemning those Cities by the name of Chabul Hebr. Dirty Cities as laying in a clayie Land v. 12 13. tho' the Soil was good in it self yet because it stood in need of more pains to manure and manage than the luxurious and lazy Tyrians so devoted to Merchandize were willing to take therefore he despised them and required a better Recompence Remarks upon Solomon's Domestick help are First His laying of a Levy or Tribute at home the Reason is rendred v. 15. because Hiram would not accept of those twenty Cities for suitable satisfaction therefore Solomon lays this Levy of Mony upon his Subjects that Hiram might have his Mony repaid him Remark the Second Solomon had his Levy of Men as well as of Money his Buildings as they were many v. 15 16 17 18 19. so they were costly as 't is said of Building in general swallowing up Hiram's Gold as well as his own and many hands were necessary to carry them on N. B. Howbeit Solomon used not Israelites as Bondmen but the Posterity of the Amorites c. v. 20 21 22 23. These they could once have destroyed and would not afterwards they would have done it and could not and tho' Solomon would not enslave any of Israel as he did of these Canaanites yet were they so discontented with his Government that Ten whole Tribes cast off his Son Rehoboam and chose his Servant Jeroboam for their King Remark the Third When Solomon had finished all his Houses c. having placed his Queen in her peculiar Palace v. 24. and 2 Chron. 8.11 and had fixed his three Annual Feasts in the Temple v. 25. 2 Chron. 8.13 and Deut. 16.16 then he equipped a Navy to Sea in Ezion Geber v. 26. which Jehosaphat in imitation of Solomon essayed to do but not with the same success for his Ships that should have gone to fetch Gold from Ophir were broken the effect of his sinful Affinity with wicked Ahaziah 1 King 22.48 49. but these Ships of Solomon being assisted with the skilful Seamen of King Hiram's Tyrians v. 27. brought from the East-Indies four hundred and fifty Talents of Gold 2 Chron. 8.18 but because 30 Talents were allowed by Solomon to Hiram and his Seamen for their Voyage therefore 't is said here v. 28. 't was but 420 Talents because no more came clearly into Solomon's Treasury This is call'd a three years Voyage chap. 10.22 America and the use of the Loadstone might be made known to Wise Solomon tho' unknown to after Ages c. 1 Kings CHAP. X. THIS Chapter is a Graphical Description of the Grandeur and Splendor the pompous Glory and unparallel'd Opulency of King Solomon which dazled the Eyes not only of the Queen of Sheba in special but also of all other Princes and Potentates all the World over in general c. Remarks upon the first part relating to the Queen of Sheba The 1st is Omitting in part the many curious Questions about her Person whether a Sibyl as some say or one that took Solomon for the Messiah as the Rabbins affirm N. B. Those Notionists that fancy she came to Solomon to have a Son begot upon her by him as Thalestris came to great Alexander on that Errand saith Grotius are very injurious to her whoever she was her Errand and Action was undoubtedly good seeing our Saviour himself commends her for it Mat. 12.42 Luke 11.31 Peter Martyr praiseth her Action in many respects As 1. She being a Woman the infirmity of her Sex might well have detain'd her 2. She was a Queen over a most pleasant Countrey a Kingdom abounding with all worldly Delights which mostly make its Inhabitants over-delicate for any hard work or Travel 3. This Journey from the Remotest part of the Earth as our Lord calls it Mat. 12.42 to Jerusalem was a very long and tedious Jorney for so delicate a Queen and her very great Train ver 1 2. here All her company being so copiously laden with the Commodities of her Countrey c. 4. Notwithstanding all those Difficulties she both undertook and accomplish'd this Service to hear Solomon's Wisdom c. Remark 2d is The famous End she propounded to her self in her Undertaking this Difficult Action was truly noble and of a Religious tincture N.B. Tho' the Aethiopian Chronicles do constantly as Lavater telleth us make her Their Queen of Aethiopia calling her Mackeda and farther telling us she had a Son by Solomon whom she named David and that the Aethiopians received Circumcision and the Sacred Scriptures from Solomon Hereupon the Aethiopian Eunuch came to Read Isaiah the Prophet Acts 8.27 28. And that it was the Custom of that Countrey to have Queens to Reign as Candace there and this Mackeda here Notwithstanding these Humane Traditions and Additions to the Divine Scriptures yet this is plain saith P. Martyr from God's Word that she came not to Solomon for Instruction in Natural Civil or Humane affairs these things she could learn from her Philosophers and Wise-men at home much less to satisfie her Carnal Desires so much as to learn Divine Matters true Wisdom and Religion from Solomon N.B. 'T is certain she is highly commended here that being a Woman and a Queen and living in sublimest Delicacy and in the Remotest parts of the World she takes so tedious and chargeable a Journey to improve her self in the
knowledge of the best things as is here necessarily implied Remark 3. The Problems she proved Solomon with more than probably were propounded concerning the things of God for she and divers other Heathens had some knowledge of the Being Nature and Worship of God wherein they were generally at a great loss yet endeavoured to understand c. N. B. Her Riddles or hard Questions were such as she could not elsewhere get any satisfactory solution unto save only from that incomparable Wisdom she heard Solomon had therefore is she more praise-worthy than Plato Pythagoras and others who went into Remote Countries only to learn Philosophy but she came from far to learn true Divinity which is imported in those words Leshem Jehovah concerning the Name of the Lord ver 1. demonstrating that she did acknowledge the true God Baronius saith she was of that Countrey where she might learn the Prophecy of Balaam touching the Messiah's Birth and hearing of Solomon's Wisdom concerning the two Harlots c. came to know whether this were not He whom Balaam predicted c. Remark 4. Peter Martyr's Inference hence is excellent saying The common Contemners of God's Word are branded here who lazily loiter and linger and oft-times will not rouze themselves out of their Beds of Idleness to hear God's Word purely and powerfully Preached and our Saviour alledgeth Her as an Instance to the same purpose Mat. 12.42 Luk. 11.31 taking it very ill as well he might that men came not so far to hear him who was greater than Solomon but much more ill from those wretched Jews who prized not the Wisdom of the Son of God tho' it was brought home to their doors Remark 5. When Solomon had answered not only all her Theological but also her Political and her Physical Philosophical Questions then did this Arabian Queen stand astonished c. ver 3 4 5. being struck with an Extasie of deep Admiration but so soon as she could recover her self she brake forth both into good words and into good deeds also As 1. Her good words ver 6 7 8 9. saying Common fame which commonly makes matters more than they are hath in this thy case fallen far short of the truth tho' even that which was reported seemed incredible Her Eyes were now ravished with the Rarities of his Structures and with the beauty and order of all his Royal Concerns as well as her Ears which had been only tickled before with bare Reports at a great distance but now are more abundantly gratified with hearing his Matchless and None-such Answers to all her profound Problems and Aenigmatical Enquiries When both her personal Seeing and Hearing had confirmed her in Believing then she blesseth God for so loving Israel as to bestow such a None-such King to Rule them Tho she lived among the Heathen yet was she convinced that such a King as Solomon was given of God as Prov. 8.15 16. and therefore doth she praise God for him Then 2. As to her deeds She gave Solomon and 120 Talents of Gold with all other the choicest Commodities of her Countrey ver 10. all which she doth freely part with to purchase Divine Knowledge Yea in a word she was so taken with Solomon's Wisdom that she could have been content to have made an exchange of her own Throne for Solomon's Footstool seeing his Servants so happy in him How much more happy are we in Christ's Court where we may continually behold his face greater than Solomon Psal 17.15 Remark 6. The great Grandeur and prodigious Pomp and Opulency is next described in form and matter of Solomon ' Wealth and Glory As 1. After his Royal Bounty to this Queen of Sheba and her Return home with her Desires fully satisfied ver 13. We are told how Solomon's Navy brought him in yearly 666 Talents of Gold ver 14. which amounts to two millions and more of our Money 2. His vast Revenues by Tribute Custome c. from Inland and Outland Commodities c. ver 15. and a Monopoly of Yarn and Horses ver 28 29. 3. His adorning the Temple and his Palace with Almug-trees and Instruments of Musick ver 12. with Targets and Shields of Gold v. 16 17. and with a goodly Golden Throne ver 18 19 20. and with drinking Vessels all of Gold ver 21. 4. His plenty of Gold so that comparatively Gold was nothing accounted of in his day as it is in other Lands and in our days wherein Money beareth the Mastery and is the Monarch of this lower World few Medes matter is not as Isa 13.17 among us tho' 't is not currant Coin in the other World ver 21.27 So that Solomon's Reign was a Type of that New Jerusalem where Gold and Silver are nothing set by N. B. Would to God every Pot and Bowl in our Jerusalem had Holiness to the Lord writ upon them as 't is prophesied Zech. 14.20 This is better than the finest Gold even the Gold of Godliness Psal 19.10 Prov. 16.16 c. Silver in Solomon's day was look'd on like Stones in the Street which every passenger tramples upon and treads under foot N. B. God placed all things under Man's feet Psal 8.6 't is the Devil that advanceth them and placeth them in Man's heart Eccles 3.11 Those Metals may be good Servants like Fire and Water but they are exceeding bad Masters c. The second part of this Chapter shews how all the Kings of the Earth came to complement and to court King Solomon ver 24. as the Queen of Sheba had done before them The same is said in chap. 4.34 but the Distinct History of none of those Kings is Recorded any where save only of that famous Queen because her Example far excell'd all others yet some say at a venture that All the Kings of the Earth came and did their Homage to him as to the Absolute Monarch of the World and that they tendred themselves and their Kingdoms to Solomon to be Ruled by him However 't is expresly said They all brought Presents to him c. ver 25. who out-shined all Crowned Heads in all other Lands both for his Throne ver 20. and for his Wealth and Wisdom ver 23. He might have a Parallel for Wealth alone tho' very Hardly but he was without any Parallel for his Wealth and Wisdom conjunct Few be wise and wealthy too c. N.B. 1. Pray that all the Kings of the Earth may seek unto our Lord and Saviour for Wisdom as they did here unto King Solomon c. N.B. 2. How many make such Voyages thus far with Solomon for his Apes Parrots and Peacocks namely are taken up with Fancies and fine Notions but miss the main the Pearl of Price and the true Treasure ver 22. 1 Kings CHAP. XI THIS Chapter contains 1. Solomon's Sins 2. His Punishments by God's Justice for them And lastly Solomon's Death The Remark in general upon the whole before we come to the Three parts is this That no earthly Felicity tho'
come Mark 6. The exact accomplishment of this Prophecy 2 King 23.15 16 17. doth demonstrate the absolute certainty of God's Praescience in Ordaining and of his Providence in Ordering even the most contingent things in the World for the matter of this Prophecy was in it self uncertain and wholly depended upon Man's Will both as to the having of a Child and as to the giving him this Name N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaseth to perform his glorious purpose as in this case and in that of Cyrus Isa 44.28 and 45.1 foretold almost two hundred years before that Prophecy was accomplished Mark 7. Tho' the time was long through the long sufferance of God before this Threatning was fulfilled yet the certainty of it must now be assured by an extraordinary sign that the truth of the Prediction might strike the greater terrour upon this New King and his new Hedge-Priests yea and upon the People also that joyned with them in their Idolatrous Worship when they heard how the bones both of this new Prince Priests and People all Idolaters should be burnt in disgrace by the Command of Josiah descended of David whose house they had in Rebellion rejected Remark the Third is When neither Mercy nor Ministry will reclaim Jeroboam the Third means God makes use of was to prevent him with a Miracle His new Altar cleaves asunder Suâ sponte nullo deturbante saith Peter Martyr on its own accord no humane hand causing the rupture and fraction v. 3 5. the sight of this Miracle must needs amaze the relapsing Israelites who might well reflect upon themselves saying do the Stones of our Altar rend in twain without us and our stony hearts rend not at all but remain whole within us moreover How can we stand before such a God whom we have forsaken when those very Stones of our new Altar erected in contempt of him cannot stand in their places but rend asunder at the very reâââe of his Prophet And what sorry things are those our two New Gods that cannot protect their new Altar perhaps some of the Spectators might have such misgivings of heart and some reflections and remorse c. N. B. But Jeroboam whom it most concerned hardned his own heart and made it harder than any Stone in his Altar so that instead of bowing his knee in humbling his Soul before the Author of this Miracle he stretches forth his hand and crys lay hold upon the Instrument of it which occasioned a second Miracle namely the shrinking up of the Sinews of Jeroboam's stretched out hand c. ver 4. Remark the Fourth Here comes in the fourth means God made use of to humble the heart of this abominable Apostate the first was a Miracle of Power to Rend the Altar as a reproof to their first Idolatrous Worship but this second is a Miracle of misery to this Vsurping Man for cooling his courage and restrarning his rage against the Lord's Servant here was the Arm of an Idol-Shepherd clean dryed up and yet his eye was still so darkned that he will see nothing according to Zech. 11.17 His hand that he had now stretched forth for revenge God fixed it in that posture so that he could not pull it back again to him N. B. Behold the Man in misery This Miracle had so bound him to good behaviour that he could neither hold his Censer to burn Incense unto his Idols upon his new Altar now rent asunder nor could he smite the Lord's Servant for reproving his Idolatry because all motion from the muscles was quite lost so that this proud Prince stands like an antick Statue pointing out the High-way to Travellers yet Israel returns not to God c. Remark the Fifth Still a Third Miracle is necessary to take off the misery which the second Miracle had inflicted upon this Rebell new King v. 6. Here he is fixed in the posture of an Image God manacles this Tyrant's hand as he hath promis'd to perform for his People upon all other Tyrants and Persecuters of them Ps 76.10 Some whereof are so case-hardned that no File can bite upon them to take off their rust neither ministry nor misery nor miracle nor mercy can in the least measure mollifie some obdurate and obstinate Offenders Jeroboam here came very nigh to this desperate case N. B. And 't is a Question whether the hardness of his heart did not exceed the dryness of his hand especially if he did believe his False Prophets who as the Rabbins say told him it was only a Chance that had happened unto him to keep him from thinking that he was smitten of God However here are some meltings in this stout stomach and stubborn heart of haughty Jeroboam he is so far humbled under God's mighty hand which had hampered his outragious hand into a withered unmoveable posture as to pray the Prophet whom he was so enraged at to intreat the Lord for removing God's Anger and for restoring his Arm Here was some Conviction and Confession too yet only squeez'd from him by extremity He saith intreat thy God not my God for he had chosen new Gods which he would not renounce and return to the true God N. B. However the Man of God right like such an one was easie to be intreated and prevailed with soon to Pray for a Persecuter as Moses had done before him for Pharaoh Exod. 8.8 9. yea and God himself was as ready to hear the prayer of his Prophet for even a wicked Persecuter His hand was restored Righteous men's Prayers have a prevailing power with God Jam. 5.16 yea for Pharaoh c. Exod. 8.12 13. Remark the Sixth Jeroboam's frowns at this man of God are now turned into fawnings upon him v. 7. when his hand was healed Wonders will work the proudest into some kind of courtesie N. B. The Prophet had not now taunted him with opprobrious Language saying how canst thou expect I should pray for the healing of that hand which just now would have smitten me go to thy New Gods and ask healing of them c. no he had learnt from Heaven to do good for evil upon Earth this constrams Jeroboam to be courteous in offering him a Reward yet his heart remained hard else his healed hand would have pull'd down his Idols N. B. Tho' the light of Grace had not healed his Heart as the Power of God had healed his Hand yet the Light of Nature had learnt him the Law of Gratitude He will be thankful to the Instrument while he is unthankful to the Author Therefore He both invites him to Dinner and offers him a Reward as Naaman did Elisha for the Cure of his Leprosie 2 Kings 5.15 Remark the seventh is The Man of God's refusal of the King's kindness and Royal Rewards ver 8 9 10. Wherein Mark 1. No doubt but this Prophet stood need of Refreshing being wearied with his Journey and Labour it being now High Noon
as Achan had done before him Josh 7.22 Ahab longed for a Sallet of Herbs out of it having surfeited of those Grapes that grew in it while it was Naboth's N.B. The contiguity of it was the ground of Ahab's concupiscence Some suppose hence that Naboth was near of Kin to the King because his Vineyard lay so near the King's Palace However better had it been that Naboth had wanted this Vineyard as it proved and Riches are not so properly called Goods seeing they so oft prove a bane to their owners Eccles 5.13 Remark the Third is Tho' Ahab was so bad a man as before yet was he not so bad a King as to pillage his Subjects at his own Royal pleasure but he fairly pretendeth to contract for it either by Sale or Exchange v. 2. Where Erpennius hath an excellent observation saying From hence it is manifest that Kings by that only Title because they are Kings have not a power over the possessions of their Subjects to seize upon them at their Royal will and pleasure and tho' it be said of Kings He will take away your Fields c. 1 Sam. 8.14 yet there saith he it is not to be understood of any true or right Royal Right but of a presumed Authority and tyrannical Usurpation for there Samuel shews the evil manner of a King to dissuade them from their desire of a King N.B. This case of Ahab's not desiring Naboth's Vineyard without a valuable consideration doth clearly condemn our late Court Parasitical Preachers who cryed up That all was the King's which the Subject had and that they are not Masters of so much as a Mole-hill c. Whereas God saith expresly The Prince shall not take of the People's Inheritance by oppression to thrust them out c. Ezek. 46.18 They are the King 's only tuitione non fruitione for his protection in them but not for his possession of them c. Remark the Fourth Is Naboth's Answer to the King 's Demand Chalila li me Jehovah Heb. the Lord forbid it me ver 3. He was one that feared God in those corrupt times of Apostasie saith P. Martyr and durst not break an express Command of God Levit. 25.15 23 25. Numb 36.7 therefore could not he comply with the King's Request no not tho' the Alienation of the Land would but by right have lasted until the Jubilee being jealous if once it got into the King's hand to be converted into his Garden of Pleasure and affixed to his Palace it would be irrecoverably gone both from him and his so should he both offend God and wrong his Posterity which he being conscientious could not do Remark the Fifth Ahab takes this denial of his Demand as a most heinous and unbearable Affront ver 4. The displeasure of Kings crossed in their desires saith Peter Martyr are mostly very vehement Ahab falls sick of the sullens here lays him down on his Bed the disquietness of his mind having saith Sanctius discomposed his body he turned away his face as not caring to see any or to be seen of any and would eat no bread as if he resolved to starve himself being weary of his life because Naboth grounded his denial upon God's command and would not gratifie the King's covetous and ambitious humour N.B. Here we have a most conspicuous Specimen of that vexing Vanity Solomon mentions which mostly attends the greatest Grandees and Darlings of the World something they must meet with by God's All-ruling Providence that shall give an unsavoury Verdure to all their other sweetest Morsels and Grandeur One instance is this of Ahab whose heart was more vexed with the want of this small spot of Earth Naboth's Vineyard than the enjoyment of so spacious a Kingdom tho' it was the glory of all Kingdoms Ezek. 20.6 could now counter-comfort him but he will needs lay down and dye in the pet Another instance is Haman one advanced to be a King's-fellow-companion and blest with a prodigious multitude of Riches Honours and Children yet the want of one bowing knee of Mordecai damped all his Jollity crying out All this avails me nothing Esth 5.11 12 13. Remark the Sixth is The Devil that had caused Ahab's Disease sends him a Physician to cure his Gall of Grief and his Spleen of Anger Jezebel comes to him ver 5. So far this was well enough for God gave him the Woman to be her Husband's Comforter and if sometimes to be a Counsellor yet never to be a Controuler as this wicked Woman took upon her to be v. 6. most imperiously upbraiding Ahab as a King of Clouts 'T is not fit for a King as Vatablus interprets her words either to beg or buy but to command and call for what he pleaseth without controul Tho' Ahab wanted neither wit nor wickedness yet is he saith Dr. Hall but a Novice to this Zidonian Dame she casts cold Water upon his face and pours into him Spirits of her own Extracting she bids him cast away all care and chear up promising to out-do him and what he could not himself do she would effectually do it for him c. Remark the Seventh Jezebel contrives Naboth's Destruction ver 8 9 10. she procures both the Secretary and Signet of this Vxorious King writes Letters in Ahab's name to the Magistrates of Jezreel c. so she was King and he only Queen and because he knew not how to make the best Improvement of Kingly Power she would do it through stitch for him Oh how prompt here is the wit of the weaker Sex to project wickedness at a pinch Jezebel needs nothing but Abab's name and Seal let her alone with the rest She frames a Letter in the King's name sends it to those Senators whom she had saith Vatablus raised up to that Dignity in Jezreel well knowing that those her own Creatures would be enough morigerous she commands them to proclaim a Fast suborn Witnesses two Sons of Belial against Naboth to charge him with Blasphemy against God and the King then stone him to death and was not this saith Dr. Hall a ready payment for so Rich a Vineyard N.B. 1. There is no Villany of so deep a Dye as that which is cloaked with Piety Dissembled Sanctity is double Iniquity Oh what damnable Dissimulation was it in this foul Hell-Hag to do her Devilish Feat under the fair polliation of an holy Fast Herod like who pretended to worship Christ but intended to worry him N.B. 2. The Reasons why she proclaimed a Fast are rendred by Vatablus Junius and Piscator c. because she would make the People believe that all this mischief was acted with a pious mind that Ahab had got good by his Affliction and now was become Zealous of his God's Honour and of Israel's Welfare and therefore was searching after all the God-provoking sins more especially Blasphemy and seeing they were wont to execute heinous Offenders upon Fast-days whereby they might recover their Reconciliation with God Numb 25.7 8. Psal
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
so for tryal of her Faith having none to depend upon but God who alone will have the glory of this Miracle Mark 3. She must pour out of her full Pot into the empty Casks all which she did in Faith not disputing but dispatching and the more she poured out the more she might pour ver 5 6. an Angel multiplying the Oil till all were filled saith Lavater and à Lapide so God fills so long as we believe saith P. Martyr c. Mark 4. She tells the Prophet ver 7. not daring to use this Blessing of Oil saith Peter Martyr without Counsel from him who Counsell'd her first to do Justice to her Creditors and then serve her self and Sons This was more than she desired of the Prophet From hence 't is manifest saith P. Martyr that God is oft better to his People than their Prayers and their Hopes but much more than their Merits And herein God gives a good Example to Men that they take care their Ministers Widows and Children may have a comfortable subsistence The Sixth Miracle of Elisha which is the second Recorded in this Chapter concerns the Shunamite's Son and indeed 't is a double Miracle for this Son was miraculously given to her at the first and more miraculously restored to her afterwards The first Branch hath these Remarks First Elisha had many Errands after this former Miracle to pass from Carmel by Shunem to Jericho Bethel c. to confirm the Pious and the Poor every where saith P. Martyr to admonish the King and Courtiers of their Duty and principally to govern the Schools of the Prophets as Head of them A Woman great in Birth Wealth and vertuous Quality whatever she was in Stature or Quantity observes his frequent Passage by Shunem and constrains him to turn into her House and to rest and refresh himself with her in his Travel ver 8. Remark the Second This pious and prudent Matron though the Heart of her Husband trusted in her Prov. 31.10 11 c. in the management of all Houshold Affairs and therefore is she honoured as the Entertainer of the Prophet yet will not make any special Apartment for him without her Husband's consent ver 9 10. alledging he will not be for Pomp and costly Furniture but be content with bare Necessaries provided it be apart from the noise of our Family which may disturb his Prayers and Meditation Remark the Third Tho' the Family got undoubtedly great Blessings upon its Basket and Store c. Deut. 28.4 5 6. yea and upon the Souls in it so divinely Instructed and Prayed for by entertaining such a blessed Guest who so willingly accepted of this kind Invitation and Entertainment yet he studied Retribution to them ver 12 13. N. B. A gracious man will be a grateful man His Compassion led him to relieve a poor Widow before and now his Gratitude shews it self when himself is relieved by a Rich Woman He saith How shall we Recompence all thy Care and Kindness 'T is our Shame we are so good at receiving from God and so bad at returning to God Remark the Fourth The Prophet asks her Wil t thou be spoke for to the King c. This Man of God saith P. Martyr had purchased great Power with King Joram by his saving him and the other Kings in the War with Moab Chap. 3.16 c. Possibly the Prophet fear'd that she being a Professor of the true Religion some injury might be done to her Family by rude Soldiers as it happened afterwards when she had lost her All yet were Restored at Gehazi's Information Chap. 8.6 She answers I dwell among my own People that is I live in love among my Kindred and Neighbours I am content with my present Condition as no present Pressures afflict me at home so no future Preferments do affect me at Court I have a competent Estate my Mind is suited to my means I have no need of King or Captain N. B. 1. If this World afford any kind of Contentment it is to be found in the middle Estate as that of this Woman neither too much Poverty nor too much Riches which Agâr deprecates Prov. 30.7 8. Glittering Crowns have their Cares as well as empty Coffers Medio tutissimus ibis the golden Mean equally distant from Want and Excess from Penury and Envy is the safest Passage N.B. 2. The best settled and most contentful State this lower World affords is not unchangeable as this was of the Shunamite for as Dr. Hall well observes she was blest with this Peace but a while for soon after we see her come upon her Knees to this very King of Israel pitifully complaining that she was stripped of House and Land and then Gehazi did that good Office for her which was not now accepted from his Master Chap. 8.6 more of that after c. Remark the Fifth A Son is promised and perform'd miraculously ver 14 to 17. Mark 1. So great a Prophet as Elisha was yet disdains he not to consult with his Servant Gehazi ver 14. Gehazi guessed that her Barrenness was her burden The Servant conversed much in the Family while his Master kept his Chamber and might possibly hear a word drop to intimate it However he knew saith Peter Martyr that Hebrew Women did generally long to have Children as Rachel did in her Give me Children or I die Gen. 30.1 and did universally bewail reproachful Barrenness Mark 2. The Master despiseth not this Motion from his Man but bids him call her She comes no nearer to him than to the Chamber door ver 15. as Modesty had seal'd up her Lips from confessing what she long'd for so Reverence and Honesty saith Peter Martyr restrain'd her from a nearer Approach to the Prophet Mark 3. As Gehazi knew that though the Wife was barren and the Husband old yet his Master could obtain a Child from the Lord for her notwithstanding these Improbabilities So Elisha knowing the Lord's Will makes her a free promise that about that time twelve-month she should embrace a Son ver 16. N. B. As this Prophet dealeth with the Shunamite when he bade her ask what she needed and tell him what she desired he should do for her and still she found not any thing to request at his hands yet he sends for her and makes her this free promise of that which she most wanted and desired namely a Son Even so doth our gracious God deal with his Servants He is pleased to give them what they either forget or dare not presume to ask Eph. 3.20 Mark 4. She could not believe it for Joy as Luke 24.41 so saith My Lord thou Man of God do not delude me with a Lye which Titles of Reverence could not consist with wilful Deceit Though she was hard to believe what she so much desired yet was she loth to distrust so pleasant a promise therefore would have it seconded to make it more sure But what she wanted in Words she was assured in
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word ãâã ãâã ãâã ãâã ãâã signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
at the Root and to rob it of its moisture sticked out of the Earth saith Grotius c. so that it soon withered away ver 7. N.B. Thus God sported with Jonah saith Mercer Tho' God told him of his fault yet made he him glad again with this Gourd and then sends a Worm to blast it as he oft doth earthly Blessings to his Saints c. Mark 4. God also sends a Wind ver 8. Here Nature Fate or Fortune are not said to do any thing but all is ascribed to God in preparing both the Gourd the Worm and the Wind yea such a Wind as did not cool but rather quicken the heat of the Sun upon Jonah's head saith Junius c. Mark 5. Tho' Jonah's head had naturally as many Coverings as had the Tabernacle in the Wilderness both without and within Exod. 26. yet the Sun did beat so violently because God would have it so upon Jonah's head that he was tortured so with Head-ach as he wished to die Remark the Fourth The Conclusion of this Contest 'twixt Plaintiff and Defendant Mark 1. God heard what Jonah spake in his heart when the fainting of his body did so discompose his mind as to desire Death ver 8. as if better than Life Not so saith God ver 9. unless you were in a better mind God asked him before whether he did well to be angry that Nineveh was spared ver 4. but here ver 9. 't was that his Gourd was not spared Mark 2. Tho' Jonah kept silent which was the best at the first Question ver 4. yet now lays he the Reins upon the Neck of his unruly Passions and le ts flie in a fearful out-burst ver 9. N.B. Hence Calvin observeth what furious Beasts are our unruly Passions when not Reined in that this Prophet shames not to speak thus saucily to God's face therefore should we resist this sire at its first rising up 'T is a Rule in Physick Principiis obsta venienti occurrito works meet a Disease in its first coming Mark 3. God replies v. 10 11. without Rage or Roaring upon him with a drawn Sword as Job 15.26 but spake mildly to him for convincing him of his folly both in his words and wishes using an Argument drawn from the lesser to the greater saith Calvin and confuting his Confidence by an undeniable and most confounding comparison Remark the Fifth The Artificial Application of this Rhetorical Comparison carried on in six several parts to the Confutation of Jonah's Anger at God's Compassion to Nineveh Mark 1. Jonah and Jehovah are compared together God asserts his Soveraignty as the great Creator over all his Creatures Is it not lawful for me to do what I will with my own Is thy Eye evil because I am good Matth. 20.15 Wouldst thou that art but Dust and Ashes have all done at thy will and not I who am God at mine Mark 2. In comparing the Gourd to Nineveh God saith to Jonah Thou takest delight in the shadow of a perishing Plant and should not I be well pleased with this People whose âââitency is my pleasure and joy Mark 3. Thou hast pity on this sorry Shrub which I caused to spring up for thy use and should not I have pity upon so many penitent persons seeing not only all Plants but the very Heavens and Earth were Created for Man's sake Mark 4. Thou hast Compassion upon this mean Mushrome none of thine neither for thou didst not plant it nor watered it and how canst thou so passionately love what thou never laboured for all men naturally love their own labours especially Parents and Poets saith Aristotle but this was lent thee of the Lord and thou mayest say Alas Master is was but borrowed 2 Kings 6.5 whereas Nineveh hath been the work of my Providence tho' without Tool or Toil Isa 40.28 to advance it to this vastness of extent wealth and numberless Inhabitants so as to make it the most Imperial City in the World c. And should I not much more shew compassion upon it saith Mercerus Mark 5. Thou art sorry for the perishing of this sorry Plant which was the Son of a Night Hebr. citò oriens citò moriens not without a Miracle subitò crevit subitò decrevit repentè prolatus repentè sublatus saith Tarnovius it was quickly come and as quickly gone of a small value and continuance a fit Emblem of Earthly Happiness Psal 39.5 and should not I spare Nineveh whose greatness hath been the growth of many Ages and is of ten thousand times more worth than thy Gourd Men be better than Mushromes Mark 6. Thou canst pity one single pitiful Plant the loss of which redounds only to thy self c. and should not I who am all bowels a sin-pardoning God Neh. 9.31 none like me for that Mich. 7.18 2 Cor. 1.4 and 7.6 and so transcendently gracious Exod. 22.27 that thou hast upbraided me with it ver 2. here be much more affected with the fall of penitent Nineveh wherein beside Millions of Men Women and Cattel which have born their part so far as they could in the common Mourning Chap. 3.7 8. there be twelve Myriads of Innocent Infants that cannot discern c. living a sensitive life only and not yet grown up to Ratiocination Remark the Sixth Jonah is now sad and silenced as Job was saying Once have I spoken but I will not answer yea twice but I will proceed no farther Job 40.5 And tho' we hear no more of Jonah yet undoubtedly he repented of his rash Reflections upon God as Job did whereof this is a good sign that he so studiously and distinctly Recordeth in his Prophecy all along both his own Personal Passions and God's Tender Compassions that he might the more admire Divine Lenity notwithstanding his Humane Frailty His Recording all those passages of his Passion and closing up his Book with Silence is a shaming himself to all the World and a doing Pennance in publick as David did in his Penitential Psalms as it were in a sheet of shame c. NAHUM THIS Prophet Nahum gives a Narrative of the fatal and final fall of Nineveh after the History of Jonah Remark the First His Name Nachum Hebr. signifies a Comforter for so he was in sundry places of his Prophecy as chap. 1. ver 7 12 13 15 c. to God's Church prophesying that God would be good to her a Sanctuary in Affliction Deliverance from her old Assyrian Adversary would give liberty to exercise their Religion both ordinary and extraordinary and freedom from all fear of any farther Persecution from that Monarchy of Assyria that Empress of the East for a long time Nineveh being the Imperial Seat of the first of the four Empires which she also held longest of any even above thirteen hundred years and therefore is call'd an old Fish-pool of stagnating and standing Water Chap. 2.8 God's emptying of which was much ease to Israel This is the purport of this Prophecy
the Heb. Vaiegnather signifies Though he had cast off his God and had been inexorable to him yet his God had not cast off him When his Soul was greatly humbled for his great Sin then was he quicken'd to pray for Pardon ver 13. which was the ready way to meet with Mercy from God who is High and Mighty and Merciful too Isa 57.15 and 66.2 and then God likewise granted him his Inlargement which he desired this undoubtedly was done though we are not told how by God's moving the Enemy to shew him Mercy according to his precious Promise Jer. 15.11 and according to Solomon's Prayer 1 Kings 8.46 47 48 49 50. which was here performed when he had his Bonds loosed and dismiss'd to return to his own Countrey N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians who teach that the great God hath no Mercy for great Sinners None though never so sinful if they have not sinn'd that Sin unto Death need to despair of Mercy seeing a Sinner of the vastest size found Mercy here If Men can but find a Praying Heart God will find a Pitying Heart and an helping Hand N.B. 2. The Rabbins report their uncertainties whether Manasseh got out of Prison with the King of Babylon's good leave or he made his escape And some say his Prison doors were opened his Chains loosed c. and he was delivered as Peter was afterwards Acts 12.6 7 10. but 't is enough for us to know The Lord knows how to deliver his 2 Pet. 2.9 Remark the Third Manasseh being returned home his first work was saith Josephus to reform Religion and then to repair the Walls ver 14. which probably were broke down when he was taken Captive yea and the Lord's Altar which he himself had defaced in his Idolatrous Humour and then to destroy those Idols which in that Humour he had before adored ver 15 16. which Deeds on both hands were good Evidences of his true Repentance and which no doubt he had vowed to do in his Distress observing God's Rule Vow and Pay Psalm 66.13 14 c. Remark the Fourth When this Reformed King had reformed his Kingdom save only the High Places that old Superstitious and unremovable Custom and had reduced his People to rights whom he had formerly seduced to Sin 2 Kings 21.9 then he died in the fifty fifth Year of his Reign and sixty seventh of his Life and was buried in his own Garden 2 Kings 21.18 by his own Last Will appointed as holding himself unworthy for his former Abominations to be buried in a Royal Sepulchre The latter Part of both these Chapters relate the Life of Amon his Son and Successor the fourteenth King of Judah and one that was old enough when he succeeded being ten Years older than his Father when he began to Reign and being born as is supposed in the Time of his Fathers Repentance yet doth he imitate his Fathers Sins notwithstanding all the former fearful Fruits thereof but not his Fathers Graces He humbled not himself as his Father had done but waxed worse than he say the Rabbins in burning the Book of the Law wherefore God soon cut him off after two Years Reign because saith Tirinus He would not be made wiser by his Fathers Example His own Courtiers conspired against him and slew him 2 Kings 21.19 to 26. and 2 Chron. 33.21 to 25. N.B. But because Josiah his Son was very Young so could not revenge his Fathers Death therefore the People undertook it as a special Part of Justice 2 Kings CHAP. XXII and 2 Chron. CHAP. XXXIV THESE two Chapters contain the History of the beginning of good Josiah's Reign a most Pious Son of a most Impious Father Amon who well knew all the Calamities that befel his Father Manasseh for his most notorious Impiety Yet was not caution'd is kill'd and buried in a Private Place Remarks upon Josiah First He was the youngest King being but eight Years old when he began to Reign ver 1. that ever sate upon the Throne of Judah as young again as Vzziah 2 Kings 15.2 Dr. Lightfoot well observeth that God had a great deal of Work to be done by Josiah therefore he sets him upon the Throne betimes to accomplish that Work which he had cut out for him in the World and which God had foretold in his Word should be wrought by him N.B. Giving him then his Name about three hundred forty Years before he was born 1 Kings 13.2 Remark the Second This Name which God himself had given him so long ago signifies the Salvation of God to which High Name his renewed Nature did excellently Answer both as to himself for he made God his Salvation by believing in him and as to his People whom by God's Help he saved both from Idolatry and from a foreign Enemy all his days His good Mother Jedidah which signifies the Lord's Darling did undoubtedly drop in Divine Instruction to season her young Son so soon as he was capable to receive it insomuch as he sucked in a savour of Piety with his Mothers Milk and began betimes 1. to do that which was right c. 2. To walk in the good ways of David And 3. more carefully than David He avoided all Aberrations on both hands but kept God's Cause-way Numb 20.17 1 Sam. 6.12 Deut. 5.32 Josh 1.7 Prov. 4.27 until he came to his last Step till then he step d right ver 2. Remark the Third No sooner had Josiah pass'd the time of his Minority living under a Tutor and Protector as Grotius well observeth and come to the Age of Sixteen Years the Eighth Year of his Reign 2 Chron. 34.3 than he began publickly to shew his Zeal for God wherewith his Soul had been seasoned in his Childhood as above Upon which Account too much good cannot well be spoken of this pious Prince that while he was now just entring into the Age of manifold Temptations and a State much expos'd unto many Touthfui Lusts and having now no Protector over him but had the Administration of his Kingdom wholly in his own hands without the Controul of any Superiour yet even at Sixteen Years of Age he begins to be in good earnest for a publick promotion of a Religious Reformation Oh Mirror of Piety at such an Age when commonly Youth is addicted to Vanity Eccles 11.10 Remark the Fourth His Reformation of Religion as described 2 Chron. 34. hath Circumstances of Removing 1. the High-places with their Groves c. ver 3. 2. The Altars and Idols which he Demolished ver 4. 3. He burnt the Bones of the Idolatrous Priests 2 Kings 23.20 Defacing their Sepulchres ver 5. 4 He in a word purg'd forth Idolatry both out of the City and out of the Country far off as well as near hand ver 6 33. so great was his Zeal Remark the Fifth Josiah's Repairing the Temple 2 Kin. 22. ver 3 to ver 20. 2 Chron. 3 34. ver 8 to ver
King Princes and Priests amounteth to three thousand eight hundred Bullocks and thirty seven thousand and six hundred of the smaller Cattel N.B. Oh prodigious Oblation to the Lord for Judah to afford after it had been so harassed with so many contrary Commotions 'T is true Solomon abounded much more in his Oblations 1 Kings 8.63 but he was King over all Israel lived in a time of sublime Peace and prodigious Plenty he making Silver and Gold as common as Stones in the Streets c. 2 Chron. 1.15 N.B. Those Hypocrites Mic. 6.7 made an overture of great Cost so they might thereby purchase to themselves a Dispensation to live as they listed Remark the Fifth The Manner of this solemn Celebration Mark 1. The Paschal Lamb was rosted ver 13. according to the Ordinance Exod. 12.8 9. to signifie the tormenting Death of Christ who as it were was Rosted in the Fire of his Fathers fierce Wrath the rest were Sod and distributed to the People Mark 2. Those Priests served the People first and afterwards they prepared for themselves ver 14. out of the Peace-offerings for till Night they had been busied with the Burnt-offerings N.B. They were not like those Irregulares Gulares greedy Gullions 1 Sam. 2.15 16. that served themselves first Mark 3. The Singers kept their Stations according to the command of David and his prime Masters of Musick 1 Chron. 25.1 2 c. These Singers graced the Solemnity with their Spiritual Songs and the Porters stood at the Gates that none might depart during the Solemnity therefore Provision was prepared for them both ver 15. as for the Priests ver 14. Mark 4. So all the outward parts of God's Worship were performed by each Officer in his Place ver 16. every one doing what was appointed to be done by them as Josiah order'd ver 10 and they continued together to keep this Passover seven days ver 17. Remark the Sixth The unparallel'd Pattern of Josiah both in Person and Passover 1. No King like him in Personal Piety 2 Kings 23.25 he was a Matchless Man and a Peârless Prince Tho' this same Character of a none-such be given to Hezekiah 2 Kings 18.5 Masius saith well there was none like Hezekiah in those Pious Actions which are described in that place but there was none like Josiah take him in all Respects Josiah excelled Hezekiah 1. in his Contrition and tenderness of Heart 2 Kings 22.19 2. in Purging Israel from Idols c. as well as Judah and that by a Personal Acting in both Countries c. as Sanctius observeth and beginning his Reformation when so very young c. 3. In his Humility being never puft up as Hezekiah was 2 Chron. 32.25 31. 4. In his Vnparallel'd Passover which is the second thing wherein none were ever like him 2 Kings 23.22 2 Chron. 35.18 no not from Samuel's time wherein Israel became a Kingdom under Saul no nor in the Days of David and Solomon 1. In such a Spiritual manner tho' they might have a greater concourse of People out of the Twelve Tribes and a vaster multitude of Sacrifices 2. Much less after the Kingdom came to be Divided and both of them most miserably Headed therefore must needs fall far short of this in the Solemnity of the Service 3. Grotius Junius Piscator do all observe That no King of Judah ever kept the Passover with such Pious Preparations of the People who came unprepared to Hezekiah 's Passover 2 Chron. 30.18 19 20. and of the Priests and Levites and of himself also nor with such an Vniversal Removal of all Abominations nor with such a deep Devotion and with such a Solemn Renovation of the Covenant 4. There never had been such an Vniversal joy of all good Men as was now both because of their Remembrance of those most miserable Times past under Manasseh and Amon And also because of the good Hope they now had for the Establishment of their Kingdom and of the True Religion in it whereby the direful judgments denounced against them might be prevented this was great joy Remark the Seventh The Event and Effect of this Vnparallel'd Passover As 1. The King Josiah is Proclaimed even by an Herald from Heaven the Pen-man of this Scripture Inspired by the Holy Spirit to be a none-such from Samuel the World's Paragon c. 2 Kings 23.25 None ever clave to God with all his Heart Soul and Strength saith Grotius as he did 2. The People notwithstanding their Sincere King did but dissemble their Repentance from Idolatry for as Grotius observeth the Prophecies both of Jeremy and Zephany in those Times do evidently demonstrate this and Wolphius adds That not only all good Josiah's Sons were bad following rather Manasseh in his Wickedness than their own Father Josiah in his Holiness but also that a great part of this People did more approve of Manasseh's matchless Extravagancies 2 Kings 24.3 4. and thefore 't is said Manasseh's Sins must not be forgiven here ver 26. 3. The Third Effect was The Lord resolves to Remove Judah ver 27 which was now grown worse than Israel Jerem. 3.11 and was therefore worse because she should have been better warned by the Harms of Israel now in Captivity Judah sinned against greater Light and Love and therefore the Lord determines to teach them their breach of promise threatned Numb 14.34 The Second Part of both these Chapters 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Josiah wherein the Antecedents Concomitants and Consequents are Remarkable First the Antecedents Remarks thereon are 1. 'T is said 2 Chron. 35.20 After all this when Josiah had prepared the Temple c. that is After all his Piety demonstrated in celebrating the Passover and all his other Glorious Reformations when he and his People hoped that God was Reconcil'd and a firm foundation laid of future Felicity yet all this Zeal could not prevent God's judgments to be inflicted as for Manasseh's Sins 2 Kings 23.26 so also for the Sins of the People even in Josiah's time Jerem. 3.6 about 13 Years after all the aforesaid accomplish'd in the 18th Year of his Reign 2 Chron. 35.19 and he Reigned 31 Years 2 Chron. 34.1 in which last Year happened the fatal fall of this good King in the 39th of his Age the fall of which Flower even in the flower of his Age blasted all the Hopes of Felicity afore-mentioned N. B. So much are Men oft mistaken about the Design of God's Counsels and it shews that sometimes the Sins of a People in a Land fulây prove too strong for the Prayers and Piety of their Pious Prince and of good People in it Ezek. 14.14 Remark the Second What was done in the space of those 13 Years betwixt the 18th Year of his Reign and Reformation and his Death in the 31st Year thereof is not Recorded in Scripture but as Dr. Lightfoot learnedly observeth in those latter Years of Josiah did Jeremy the
20. hereby all beard their Doom Princes as well as People Mark 3. Jehoiakim had so Debauch'd his own Conscience that he falls into a Rage to hear this Divine Revelation This was the Ninth Month answering to the latter part of our November and the former of our December so 't was a Cold Season yet the King's Soul was colder than his Body for while he was warming the latter in his Winter-Chamber the former was cold and careless of calling upon God not at all countenancing and encouraging his People with his Presence who at this very juncture were now Cold and Empty Fasting and Praying in the Temple and had been hearing the word of God read to them by Baruch ver 20 21 22. Mark 4 No sooner had Jehoiakim heard two or three Columns read by Jehudi but he Tiger-like catches up the Penknife cuts this precious Piece in Pieces and casts it in to the Fire ver 23 24 yet neither the King nor those cursed Court-Parasites were afraid N. B. Jehoiakin's Father good Josiah had his Heart melted at the hearing of the Law 2 Chron. 34.27 but so had not this desperate degenerate Son of his who like a Frantick Person doomed those innocent Papers as it were to a double Death they must be both cut and burnt and he himself will be the Executioner Mark 5. Elnathan who had been too active before for the King in apprehending and executing Vrijah the Prophet Jer. 26.22 and now possibly touched with some remorse interceded with the King for the Rolls saving c. Jer. 36. ver 25. Notwithstanding this Intercession of Elnathan and his two Partners Delaiah and Gemariah Jehoiakim desperately runs on headlong to perpetrate that unparallel'd Impiety to destroy it and not only so but immediately in a rage sent his Serjeants to Arrest Jeremy and Baruch but the Lord hid them from the hands of his Blood Hounds ver 26. N.B. The Rabbins say God cast a Scotoma or Mist before their Eyes as Gen. 19.11 and 2 Kings 6.18 or God might provide for them an hiding Place in some honest Man's House as those Princes had advised them to do ver 19. which they might warrantably do when hunted for their precious Lives seeing there is no Fence but Flight nor Counsel but Concealment to succour an Innocent Subject against the Mad Fury of an enraged Soveraign Mark 6. Shall this Frantick King escape by Iniquity No verily God in anger casts him down Psalm 56.7 for here he is made to know as God's Word cannot be bound 2 Tim. 2.9 so nor can it be burnt or abolish'd by all the Tyrants of the World God will revive and preserve it Matth. 5.18 as he doth here ver 27 28. adding a most doleful Doom to this destroyer of it ver 29 30 31 32. In the new written Roll 't is said that his Successor should but sit on the Throne for three Months and some odd Days and that himself should have a most Infamous Funeral the Burial of an Ass threatned before Jer. 22.19 whereas his good Father Josiah both lived and died in Glory c. Remark the Sixth No Historical Passage is found Recorded in Scripture as precisely fixed upon either the third fourth fifth sixth or seventh Year of the Captivity The Story of Jeremy's setting Wine before the Rechabites is indeed said to be in the Days of Jehoiakim Jer. 35.1 but in what Year 't is not mentioned yet as the end of that Action is clearly express'd that their abstinence from Wine c. did shew their faithfulness to a Law of their Father to aggravate thereby the Jews falshood and faithlesness to the Covenant of their God so they tell the Prophet there ver 11. the Reason why they now had left their Tents and were come into the City 't was for fear of the Chaldeans and of the Syrians that join'd with them to invade the Land 2 Kings 24.2 which was the Army that came up against Jehoiakim when he rebell'd against the King of Babylon as is before noted at the Instigation of the King of Egypt Therefore this Relation of the Rechabites must be about the latter Years of Jehoiakim who in the eleventh Year of his Reign which Dr. Lightfoot reckons the eighth Year of the Captivity was Captivated kill'd and buried with the Burial of an Ass 2 Kings 24.2 5 6. 2 Chron. 36.5 6. Jer. 22.19 and 36.30 31. Ezek. 19.9 't is supposed from this last Scripture that the Chaldeans put an Iron Collar upon this Captive-King's Neck and fasten'd an Iron Chain at it to drag him to and fro at Pleasure which Chain was enough to change the Roaring of this Lion into the Roarings of a despairing miserable Caitiff This hard usage might soon kill this proud King and break his haughty Heart c. which being done and he Dead they cast his Corps out like Carrion into some by-Corner c. N.B. A Just Hand of God upon this wicked Prince that he who had made so many to weep by his squeezing so much Money out of them to please Pharaoh should have none to weep over him when Dead that he who had so stately a Palace in Jerusalem should now not have so much as a Grave to House his Carcase in but be in an infamous Manner thrown into a Ditch or on a Dunghil to be devoured by the Beasts of the Earth and by the fowls of Heaven Remark the Seventh The Scripture of Truth doth in the next Place relate the most remarkable Occurrencies As First Of the eighth Year of Nebuchadnezzar's Reign 2 Kings 24.12 which was likewise the eighth Year of the Captivity for there is a Synchronism betwixt them both being of one Time and running in Parallel Lines together then were three thousand twenty three Jews carried Captive to Babylon at Jehoiakim's Captivity Jer. 52.28 which saith it was done in the seventh Year This seeming Contradiction Grotius Vatablus and Dr. Lightfoot do reconcile saying First The Siege began in the latter End of the seventh Year and the City was taken in the beginning of the eighth Secondly In the same Year was the next Captivity of Jehoiakin or Jeconiah who reigned but three Months and ten Days of that Year as before he was no sooner on the Throne but Jeremy denounceth his Captivity and the fall of that earthly Kingdom of Solomon calling the Earth Earth Earth to hear the Word of the Lord Jer. 22.24 29 30. and thereupon foretelleth the Spiritual Kingdom of Christ one greater than Solomon Jer. 23.5 6. denouncing woes against those cursed Guides that hastened the Ruine of David's earthly Kingdom from thence to the End then it was that ten thousand out of the City and eight thousand out of the Country were carried Captive 2 Kings 24.14 to 17. and with them Mordecai Esth 2.6 and Ezekiel Ezek. 1.2 and 40.1 Thirdly In the ninth Year of the Captivity came Zedekiah to the Kingdom 2 Kings 24.17 to 20. Jer. 52.1 2 3. 2 Chron. 36.11 12 13. the
this he dateth in the twelfth Year of his own Captivity which at least was the twentieth of the first Captivity Ezek. 1.2 The City and Temple had been burnt one Year and five Months before this Messenger came to Ezekiel Mark 3. Ezekiel saith that in the five and twentieth Year of Jechoniah's and his own Captivity which was the thirty third Year of the first Captivity and of Nebuchadnezzar's Reign the Lord shews him a new and more glorious Temple than that which was burnt being bigger than all the old Jerusalem and a new Jerusalem bigger than all the Land of Canaan Ezek. 40.1 c. who after the Defeat of Gog and Magog in the foregoing Chapters described brings a new Prophecy in his last nine Chapters concerning the Christian Church and the Spiritual State and Constitution of it all under Typical and Figurative Representations Thus the Wiser of the Rabbins understand those Chapters not of Earthly Accommodations according to the Letter but of Heavenly Accomplishments in a Spiritual and Mystical Sense And thus John the Divine doth Interpret them Rev. 21. and 22. Chapters of an Heavenly Jerusalem that Mother of us all both Christian Jews and Christian Gentiles c. Mark 4. Ezekiel Records Ezek. 29.17 c. How in the twenty seventh of his Captivity which was the thirty fifth of the first saith Junius Nebuchadnezzar had lately taken Tyrus which cost very dear even thirteen Years Siege saith Grotius this Year God gave him Egypt as his Wages for his Soldiers hard Service ver 18 19 20. the King of Egypt was the only Potent Prince that now stood against him Jeremy's Cup having gone round to subdue all other Nations and Egypt being subdued likewise saith Lavater now is Nebuchadnezzar in the thirty sixth Year of the Captivity the most absolute and universal Monarch of all the World and is become the golden Head a Tall Tree towering up as high as Heaven he grows proud and will be worshipp'd as a God in the second Year of his entire Monarchy Dan. 2.1 the three Nobles now forty Years old so improperly call'd Children deny it yet are delivered Dan. 3. the Tree is cut down and he is sent a Grazing among Beasts for seven Years in Madness and Misery Dan. 4 and then restor'd to his Wits and to his Throne N.B. Most famous is the History of the thirty seventh Year of the Captivity of Jehoiakin or Jeconiah recorded in 2 Kings 25.27 to the end and Jer. 52.31 32 33 34. which sacred Records joyntly afford us many Remarks As First This thirty seventh of Jeconiah was the forty third of the first Captivity for Nebuchadnezzer was struck with his Madness by the Hand of Heaven which began in the thirty sixth Year of the first Captivity and of his Reign when he was come to his Aââ the highest Pitch of his Elevation Dan. 4.4 that was the Year of his Triumph and then had he the Vision of his Downfal ver 30 31 32 33. His Disease was not only a Phrenzy but also a Lycanthropy saith Dr. Willet for beside the bruitish change of his Mind his Body was much changed in Living and Feeding among Wild Beasts and though he was not transformed into a Beast yet was he so deformed that the Beasts took him for a Beast as going upon all four and feeding as they did and though in shape d ffering from them yet might they look upon him as a Monster among them Thus was this proud Prince cast down from his highest Pinacle of Pride He who had driven so many People out of their Countreys is by a just Judgment of God driven out of his own Kingdom and from all Company of Mankind and this was done by his own Courtiers when they saw him begin to be Mad lest he should do much Mischief by his Madness and now for his brutish Conditions He now hath the Brutes for his Companions c. N.B. He who was wont to be fed with the Daintiest Fare He now eateth Grass as an Ox instead of his Purple and Royal Robes He is now cover'd all over with ugly Hair and shaggy like a Beast or thick and black like Eagles Feathers and his Hands that had held the Royal Scepter which gave Commands to all the World are now deformed with long and sharp Nails like Birds Claws so that in the whole of his Shape he came nearer to a wild Beast than to a Man yea for his precious Ointments he is now wet with the Dew of Heaven and all this for seven Years together so long was God in taming this sturdy Rebel which being added to thirty six the Year of his profoundest Pride make up the number of forty three being the forty third Year of the first Captivity Remark the Second When those seven Years were expired in God's hiding Pride from him Job 33.17 which could not be soon nor easily done as when some Vital Part is corrupted the Cure is difficult and long in doing then was the merciful God pleased who had by a Miracle of Mercy hitherto preserved him from being worry'd by wild Beasts to restore him to the use of his Reason causing him to lift up his Eyes to Heaven with which he had for seven Years look'd down altogether to the Earth and so much Religion God gave him as to acknowledge God's greatness his own vileness and the Worlds nothingness Dan. 4.34 35. then did his Lords and Counsellors by the Direction of God and Daniel faith Calvin come with Compassion to him ver 36. yea such as had before despis'd and rejected him when they saw his former Splendour and Majesty return'd by the great God upon him they came creeping to him and by an universal Consent of his both Peers and People he was reinvested in the Throne and became the most August and Magnificent King upon Earth and his Kingdom was therefore call'd the Lady of Kingdoms Isa 47.7 8. after this He Reigned two Years Praising the God of his Mercy Dan 4. ver 47. and then Died. c. Remark the Third 'T is expresly affirm'd that Jehoiakin or Jeconiah's Head was listed up in the thirty seventh Year of his Captivity but the Day of the Month is rendred doubtful because 't is said to be done on the twenty fifth Day Jer. 52.31 and on the twenty seventh Day 2 Kings 25.27 here 's a double Date and therefore the one is to be doubted Hereupon Capellus saith there must be lapsus Librarii in one of those Dates But Buxtorf answers 't is better to acknowledge our own Ignorance than to accuse the Sacred Text of Corruption for the Decree at Court for his Advancement might be on the twenty fifth Day and the Execution on the twenty seventh or he was brought out of Prison on the former Day saith Learned Lightfoot and promoted above all Kings c. on the latter Day and his Head is said to be lifted up or magnifi'd in Chaldee because as a Captive King Demisso capite ambulabat he
words of Exod. 15.11 which was the Motto upon the Maccabees Ensign in their Wars c. But the Rabbies say tho' they were Chaldee words writ at length yet in Samaritan Characters beside the Interpretation was Metaphorical as weighing in a Balance and above all God had blinded all the Wise-men's Minds reserving this Honour for Daniel Mark 5. The Interpretation 1. Mene Mene ver 25 26. The word is doubled saith Vatablus and Calvin for more Confirmation or because both the Jews Captivity and Belshazzar's Kingdom were now compleated in Number saith Maldonate both those two Reckonings were now cast up c. 2. Tekel ver 27. Thou hast no Weight nor Worth in God's Balance as thou hast made light of God of his People and Vessels so God Accounts as light of thee thou art now to be cast away as Reprobate Silver according to all former Prophecies in Isa 13 and 14 c. Jer. 25.12 and 50 and 57. and Dan. 2.32 saith Maldonate 3. Peres ver 28. Thy Kingdom is Divided between the Medes and Persians They are jointly call'd a Chariot with a couple of Horsemen c. Isa 21.7 9. and thus Daniel Interprets it for Cyrus the Persian was joined with Darius the Median in the Siege of Babylon tho' the latter only carries the Name here saith Dr. Lightfoot because he was the much Older Man and indeed Cyrus's Grand-father as Heathen Writers do affirm Mark 6. Belshazzar without any Nay-say performs his Promise as loath to be worse than his word so Herod Matth. 14.9 and desirous to oblige Daniel 's favour at a dead lift And Daniel at length admits it partly that he might not seem too rudely to slight the King's Kindness as one disaffected and partly that he might be the better known to the Persians and so become a Comfort to God's poor People as afterward he did c. Remark the Eighth Babylon is taken Belshazzar slain and Darius succeeds v. 30 31. Mark 1. Maldonate out of Xenophon saith That the Babylonians kept Carrousing with their Cups that Night after their sumptuous Supper Feast bragging how they were Victualled for 20 Years Siege and not at all fearing the Assault of the Besiegers who immediately began to Storm the City Somno vinoque Sepultam half drowned in Drink and Sleep The Centinels and Watchmen give the Alarm as Isa 21.5 crying Arm Arm And one Post runs to meet another to tell the King that his City was taken at one end as Jer. 51.31 All being punctually foretold fifty Years before this Mark 2. Tho' Josephus saith nothing of the manner how Babylon was taken yet other Learned Men say it was betrayed by Gaddatha and Gobryas two of Belshazzar's Courtiers whom he had wronged upon which they to be reveng'd of him fled to the Besiegers directed Cyrus 's Soldiers a private way into the City and into the King's Palace and first Killing the Guard they kill the King saith Xenophon Mark 3. This was the fatal Night wherein famous Babylon fell according to many Predictions of the Prophets as by Isaiah 1. Isa 13.17 God stirred up the Medes c. and Lucifer 's is faln from Heaven the King of Babylon had been the Terrour of the World so call'd the Morning Star Isa 14.11 12. and 20. Belshazzar being slain at his Drunken Feast was not Embalmed as was their custom with Kings but wanted Funeral Rites those Dues of the Dead Again Isa 21.2 3 4 5. The Prophet Acts Belshazzar's part crying I Belshazzar am in a woful case c. the Night of my Pleasure and Revelling is turn'd into Fear the Hand-writing of the Wall has marr'd my Mirth I cry'd Prepare the Table but 1. more need have said Prepare the Battel Again Isa 47.7 8 9 10 11. Babylon the Lady of the World becomes a forlorn Widow bereft of her Children to wit Monarchy and Kingdoms 2. Jeremy foretold all this with Isaiah as Jer. 25.12 16. Babylon shall be moved and she shall be Mad. Again Jer. 50.17 18. Belshazzar 's Bones shall be broken and his Empire translated to the Medes and Persians Again Jer. 51.2 13 39. God sends Fanners that make clean work its end was come their Wine at their Drunken Feast was mix'd with the wrath of God so it wrought speedily and furiously and Bel is made to belch up all his Spoils ver 44. yea the Vessels of the Temple Ezra 1.7 and 5.14 and Babylon is spoiled ver 55 c. 3. Habakkuk foretels the Fall of Belshazzar whom he brands with four Faults a VVine-bibber c. Hab. 2.5 c. denouncing dismal Woes against him and his City to the end of the Chapter especially for forcing Drink upon others ver 15. the practice of Roaring Boys in our days not observing Esth 1.8 c. Ahasnerus's Law and Quinetiam Spartae mos est laudabilis ille Vt bibat Arbitrio pocula quisque suo Let every Man drink what he listeth without forcing c. N. B. Babylon was first built by Nimrod as Nineve was after by his Nephew Ninus Gen. 10.11 Historians tell us its Walls were strong to a Miracle being two hundred Cubits high of the largest size of Cubits and fifty Cubits thick having an hundred Brazen Gates and many stately Towers c. It had lasted the head City of the Assyrian and Chaldean Monarchy for 1700 Years until Cyrus came and then down tumbles Babylon with its strong Walls Gates and Towers N. B. As certainly speedily and utterly as the literal Babylon did here fall accordingly shall Mystical Babylon do in God's time Babylon is fallen is fallen Rev. 14.8 and 18.2 is borrowed from Isa 21.9 Daniel tells Darius's Age Dan. 5.31 to shew the Destroyer of Babylon was born in that very Year wherein the King of Babylon was destroying Jerusalem thus God provided a Remedy for the Jews when the Malady lay so heavy upon them c. Daniel CHAP. VI. and Ezra CHAP. I. THESE Two Chapters give an Historical Relation of the two Great Conquerours of Babylon to wit Darius and Cyrus in order to the Deliverance of the Jews out of their long Captivity First The 6th of Daniel gives an Account of Darius the Median Mark 1. Darius hath the Honour given him by Daniel Dan. 5.31 of Conquering Babylon and taking upon him the Kingdom not only because he was Cyrus's Grandfather as Herodotus Xenophon and Justin affirm but also because he was the much Senior to Cyrus in the Siege and was Chief in the Quarrel against the Chaldees saith Pererius and Cyrus was only call'd in as Dariu's Assistant saith Maldonate for the War began not betwixt the Chaldees and the Persians but with the Medes against them as Herodotus teacheth And Cyrus saith Calvin was content to be a Sharer only in the Conquest easily allowing the Title of it Seni Ignavo to the old superannuated Grandsire to whom wanting Children he was Heir Apparent of the Kingdom of Media as he now had for some time present Possession of the
his Promise by Jeremy to the Jews Jer. 29.1 10. after 70 Years c. and not after two Years as Hananiah had falsly foretold Jer. 28.3 The Prayer of Daniel was a Midwife to bring forth God's Promise into present performance Mark 2. The Means whereby Cyrus 's Spirit was stirred up by the Lord saith Menochius was Daniel who lived in Cyrus's Court and shewed him the Prophecy of Isaiah concerning him Isa 44.28 and 45.1 c. or by some special Inward Instinct Prov. 21.1 The hearts of Kings are in the hands of the Lord God wrought his Will to work God's Will Mark 3. The Time when Namely not in the first Year of his Reign over Persia but of his Empire and Monarchy over a great part of the World after the Destruction of Babylon Therefore Cyrus saith here ver 2. That the God of Heaven had now given him all the Kingdoms of the Earth to wit those parts of the World which formerly lay under the Assyrian and Babylonian Power Mark 4. All this Vast Empire Cyrus tho' a Pagan and a Worshipper of Idols yet ascribes it as a Gift to him from the Great God which good Language ver 2. he might well learn from Daniel who flourish'd in his Reign Dan. 6.28 and probably informed him of those Prophecies of Isaiah That Cyrus by Name should perform God's pleasure herein even 200 Years before he was born Isa 44.28 and 45.1 c. as above N. B. This must needs have a mighty Influence upon him as Daniel's Prophecy had upon Alexander the Great When Jaddus the High-Priest shew'd it him many Years after this Josephus relateth he not only spared the Jews thereupon but highly Honour'd them Mark 5. It appears plainly to be the Mighty and Immediate Work of the Almighty God not only in causing this Pagan Potentate to give Jehovah the Glory due to his Name Psal 29.1 2. and to acknowledge him a greater Potentate than himself 1 Tim. 6.16 doing whatever was his pleasure both in Heaven and on Earth Psal 115.3 135.6 but also in Over-ruling so Prudent a Prince to part with and dismiss so great a People much Vnited in their Religion and much inclined to Rebellion as was reported of them Ezra 4.19 into their own Country 'T was a Work so Wonderful that themselves thought it but a Dream at first Psal 126.1 Remark the Second The Humane Cause of the Jews Deliverance Mark 1. 'T was a fair and full Patent-Royal which Cyrus publish'd by Publick Proclamation put in Writing that it might be Posted up in all parts of his hundred and twenty Provinces to Impower all the Jews for Returning into their own Land and for Rebuilding the Temple of Solomon in Jerusalem ver 1 2 3 4. Mark 2. The Return of the People was promoted by the Pattern of their Princes ver 5. who were Bel-wethers to go before the Flock whose Spirits God had raised up to obey that Divine Call Remove out of the midst of Babylon c. and be as the He-Goats c. Jer. 50.8 Those Chieftains of the Jews were chosen of God and raised up by him to be thus ready for Reformation notwithstanding all their Difficulties and Dangers both in that great distance of Way as 500 Miles by common computation and at the end of their long Journey where they found their Country possessed by their Enemies beside all this the Backwardness of many of their own Brethren 1 Chron. 4.23 to go along with them must needs be another great Discouragement Wolphius P. Martyr's Successor well observeth here that these Nobles were qualified for this Work by that Free and Noble Spirit of God Psal 51.12 without which no Man can undertake any Noble Matter therefore are their Names Crowned and Chronicl'd in the next Chapter Mark 3. Another Encouragement in this Undertaking the Jews had was King Cyrus's Command That not only his own Officers should supply them with Gold and Silver out of his own Treasury but also that all his Subjects should be moderately Taxed both Jews that would wilfully stay and his own Gentiles beside the voluntary Contributions of the People thereunto ver 4 6. All sorts were here ready to Gratifie the King seeing himself so ready to bear his part of the Burden wherein he became a Living Law to them Mark 4. This same Cyrus that he might still the more become a Walking Statute to his Subjects brought forth the Vessels of the House of the Lord which Nebuchadnezzar by his Sacrilegious hands had robb'd the Temple of and had put them in the House of his Gods ver 7. namely Bel and Nebo Isa 46.1 It was a good Providence that reserved them to be restored Mark 5. All these Holy Vessels were delivered by Cyrus's Treasurer in number unto Zerubbabel who was call'd Sheshbazzar because saith Grotius he was the Jews Joy in Tribulation as the Name signifies ver 8. He was a Prince of Judah to shew the Scepter was not departed Gen. 49.10 Mark 6. These Vessels were restored to the Temple though they had been prophaned by Belshazzar Dan. 5.2 N.B. Thus even things abused to Idolatry may be sanctified again to God's Service as here ver 9 10 11. Ezra CHAP. II. THIS Chapter gives a Catalogue of such as returned out of the Captivity into Judea 1. Their Quantity And 2. Their Quality First Their Quantity is numbred up by their Names from ver 2. to ver 64. Remark the First The same Catalogue is Recorded Neh. 7.5 6 c. betwixt which and this here there is some difference the Substance of both is the same and though they vary in Circumstance in some Places yet those differences may well be reconciled Take one Instance for all here ver 5. they are numbred seven hundred and seventy five but Neh. 7.10 they are only six hundred and fifty two The former of those two numbers might march out of Babylon or at least listed themselves to do so but some of them might Dye by the way or change their Minds so some abode in Babylon 1 Chron. 4.23 or be hindred by Casualties as by Sickness either of themselves or of some near Relations therefore might there be a Reduction of that former into the latter Number that only reach'd Jerusalem where Nehemiah took his Catalogue The same may be said of other differences and where more is named in Neh. 7.5 7 c. then it must be said that more Persons came to Jerusalem afterwards than set down their Names in Babylon Remark the Second Those returning Jews are call'd Children of the Province ver 1. so Judea is call'd here and Ezra 5.8 it had been a Princess that had given Laws to all Lands round about it Ezra 4.20 but now is call'd a poor Province Solitary and Tributary Lam. 1.1 the just product of their Prophaneness Lam. 1.8 Ezra doth purposely call it a Province to remind the Jews of the fruit of their Sins Wolphius saith Judea became a Province only at the Captivity
Romish Church say Ignorance is the Mother of Devotion yet God's word saith 't is the Mother of Destruction My People are destroyed for lack of Knowledge Hos 4.6 To be ignorant of God's Law is no Mother in Israel c. Mark 5. The Contents of the Letter wherein Mordecai doth not only give Commission from the King for all the Jews to stand upon their guard for securing their own Lives but also to Kill all those who sought to Kill them making use of the same words in Hanian's Decree Chap. 3.13 that all Men might know the King's Mind was Alter'd in giving Mordecai as large a Commission to save the Jews as ever Haman's was to destroy them The Third Part of this Chapter is the Consequents of this Edict Remark the First No sooner were there Transcripts of this Original Decree transmitted in all haste into all parts of the 127 Provinces where they were publickly proclaimed That upon that long-look'd-for Day the thirteenth Day of the twelfth Month the Jews should be ready to Avenge themselves upon their Enemies ve 12 13 14 but immediately the Jews fear of that Fatal Day was changed into a Joyful Festival Day beforehand ver 16. the Dread of that Dismal Day in Haman's Decree being once done away by Mordecai's Edict of a contrary Countermand the Jews became Joyful and had their Holy Merry Meetings wherein to bless God for this unexpected and undeserved Mercy And no doubt but this Feast and good Day here mentioned ver 17. was only a Preparative at this Time when the Bad Brunt of their panick fears was once over unto that Grand Feast Chap. 9. Remark the Second Mordecai having obtained his heart's desire for an effectual Deliverance of his poor People went out from the King in his greatest Grandeur with a great Crown of Gold upon his Head ver 15. we read not that Human had any such yet may we suppose that this was not the Grand Royal Crown peculiar only to the King but one with sufficient Distinction from it permitted to the Prime of Persian Princes yet was it so Glittering and Glorious together with all his other Royal Apparel and Accoutrements as to put the City as he marched through it into a Joyful Jubilee Now the People that had been before perplexed Chap. 3.15 were rarely revived with the sight of Triumphing Mordicai And that not the Jews only saith Piscator but also the other Citizens who were either allyed to them by Affinity or engaged with them in Worldly Concerns or out of their Humanity abhorring that so many Millions of Innoâents should be Butcher'd by Haman's Bloody Decree and now rejoycing that it was countermanded so that Shushan now shone as Aben-Ezra reads it and that Lilly as Shushan Hebr. signifies was now most lovely and lightsome Remark the Third This Joy of the Jews so general over the whole Empire as well as in Shushan caused a fear to fall upon the People of the Land ver 17. so that they became Proselytes to the Jewish Religion and as some say either for fear or Love submitted to that severe Precept of Circumcision However the great God over-ruled Matters so that when they saw the King himself favour the Jews and the Queen and Mordecai were altogether of them as well as for them c. this so over-awed even the Malignant Persians that they may of them had no mind to meddle c. Esther CHAP. IX THIS Chapter relateth the slaughter of the Hamanists who both purpos'd and endeavour'd to slay the Jews In this History are Antecedents Concomitants and Consequents Remarks First upon the Antecedents as First The long look'd for lucky Day of Haman's Diabolical Let came at last ver 1. namely the thirteenth of Adar or February upon which Day Haman 's Abettors hoped to revel in the Jews Ruine for though the King had set forth a second Counter-Edict in May foregoing this following February yet many malignant Hamanists did doubtless despise this later Decree and scoffingly derided it as only extorted from the King by his Queen's importunity and perswading themselves and others that the King was of the same Mind as before in Haman's Time to have all the Jews rooted out and to rid the World of them notwithstanding he had in an over Vxorious Humour consented to this second Counter-Decree meerly to give his Wife Content Therefore they resolve to Arm themselves and join all their Forces to prosecute to the utmost Haman's first Letter of Licence upon the lucky Day and take no notice of the second procured by Esther and her Vncle N.B. Thus those that are ripe for Ruine harden their own Hearts and hasten their own Destruction And that which did harden and heighten them in this daring attempt was that the latter Letter did not at all Reverse and repeal the former but only gave the Jews Liberty to defend themselves whom they doubted not to over-power for what was this handful of poor Captives to the whole Persian Empire But above all they were deluded by the Devil who is the Author of all such Arts and Lots of Divination for foretelling any future Arbitrary and Contingent Events and who Cozen'd them with false hopes of a lucky Day c. Remark the Second The Jews prepare on their Part Vim vi repellere to repel force by force in Defence of their own Lives unto which the Law of Nature prompted them for Man naturally saith Aristotle is ãâã ãâã ãâã ãâã ãâã a Life-loving Creature and so indeed all Creatures from the highest Angel to the lowest Worm make much of their Lives N.B. The Jews had before made use of spiritual means as solemn Fasting and Prayer wherein they confidently committed their Righteous though disconsolate Cause to God who judgeth righteously yet dare they not tempt God by any wilful neglect of lawful means for their own Defence well-knowing that though the Care of the End belong'd to God yet the Care of the Means belong'd to them and therefore did they most industriously as for Life provide Temporal Means both Offensive and Defensive Weapons against that lucky unlucky Day of the thirteenth of Adar and this they did the more earnestly because they had the King's Commission for Arming themselves and gathering together c. without which this would have been reckon'd a Riot and Rebellion Hereupon Bernard highly Honours the Jews here saying though they were Laeti in Domino habentes gandium in re gaudium in spe c. the Jews had Joy Chap. 8.16 17. not doubting to possess what God had promis'd non tamen securi yet durst they not be secure but do Arm themselves for their Security The Second Part is the Concomitants of the Hamanists fall Remark the First Though the Jews Enemies were it seems allowed to take up Arms against the Jews when Haman's happy unhappy Day happened to fulfil Haman's bloody Letter whereof himself the Author repented and had rued it when he came to be hang'd for it and though those
Advantage to his Church and Matters fell out far otherwise like as Paul's Persecutions at Rome fell out rather to a furtherance of the Gospel Phil. 1.12 than any hindrance of it N.B. Thus here again God overshoots the Devil in his own Bow So soon as God's House began to be Rebuilt the Devil stirr'd up his Imps to hinder it as ver 3. and now God by his Wisdom and Power makes those very means they thereby desigining to obstruct it to become effectual for promoting it as is largely proved in the next following Chapter Ezra CHAP. VI. THIS Chapter contains the Removendo Prohibentia and the Applicando Auxiliatoria the Removing of Rubbs and the Applying of Helps in the Rebuilding of the Temple Remark the First This Darius who is call'd also Artaxerxes the common Name of the Kings of Persia as Pharaoh was of the Kings of Egypt makes search for Cyrus's Decree in the House of the Rolls and found it in Echatana one of the Provinces of Babylon if taken properly or in a Coffer as the word signifies if taken Appellatively ver 1 2. The Contents of Cyrus's Decree are recited ver 3 4 5. where Wolphius well observeth that it is very improbable Cyrus should confine the Jews to an exact Longitude Latitude and profundity of their Temple but rather left it to their Power and Pleasure and to the Achitectors whom they employed He only fixed such limits that it might not be made in the form of a Strong Tower lest they should hereafter turn it into a Place of Defence against himself But this is manifest saith Masius that those proportions here differ much from those of Solomon's Temple which was but 30 Cubits High excepting the Porch which was 120 and but 20 Cubits Broad Tho' this Second Temple consists here of 60 Cubits High and 60 Cubits Broad nothing being said here of its Length yet was it less than that of Solomon's Ezra 3.12 Hag. 2.3 therefore these Cubits of Solomon were larger likely as Sacred above common Cubits Remark the Second Darius having perused this former Decree of Cyrus and resolving to make him his pattern for Imitation immediately passeth a New Decree to Reinforce the former from ver 6. to ver 12. wherein he 1. commands Tatnai c. not to come near the Builders to discourage them nor to meddle in disturbing them c. ver 6 7. 2ly The King commands moreover that those Adversaries should supply the Builders with Materials and Money out of his Royal Tribute and Treasury that it may stop no more for want of Necessaries but be compleated with Expedition that therein they might Pray for the Life of the King and his Sons ver 8 9 10. N. B. Whence Wolphius Notes well That as it is the duty of all pious Minds to pray for Magistrates so 't is the Interest of Magistrates to desire the Prayers of pious Persons both for them and for theirs c. N. B. But above all he observes how this Pagan King of Persia condemns all Will-worship in prescribing no Sacrifices for the Temple but such as the Law of God had precisely prescribed not mixing the least Dram of Persian Superstition with Godâs own Institution by his command Which sheweth that nothing ought to be Added to or Subtracted from God's Word and that all Divine Worship must have Divine Warrant He names Calves and Lambs only which God appointed Yea and Grotius excellently observeth here that this Darius exceeded and excelled Cyrus himself in this respect of his Royal Beneficency for Cyrus only permitted the Jews to be Contributers unto this Great Work but this King Darius Contributes himself much also out of his own Treasure as farther appeareth Chap. 7.20 21 22. and Neh 11.23 3ly This New Decree of Darius doometh all Persons both Gentle and Simple c. that dared to disturb the Builders of the Temple to have their own Houses pull'd down as a Penalty ver 11. and themselves to be Hang'd saith Vatablus upon some piece of their own Timber of the House Or it intimateth saith Wolphius that the Body of such a Transgressor shall be beaten and broken to pieces with his own Wood c. which could not but be a most cruel kind of Death yea and his House be turned into a Dunghil or Jakes exposed saith Osiander to all manner of Violence and vilest Vses c. 4ly Darius adds also a most sad Imprecation of the severest Curses to befall all Kings and People that durst presume to Discourage or Disturb the Builders of God's Temple v. 12. Here Darius saith Wolphius makes a Candid Confession of his Faith in the True God of his Power and Justice clearly distinguishing him from all false Deities N. B. There is no doubt but this True God whom Darius thus solemnly Invocated said Amen to his dreadful Curse Let all Persecutors of God's Church and Children be they high or low Tremble at this direful Imprecation for in all Ages God's Hand hath been exceeding heavy upon their Persons and Posterities Let Kings and all Princes saith Wolphius learn to be Wise and not dare to thrust their Sickles into God's Harvest the Lord of it will not see his Harvest spoil'd before his Eyes by the Wild Beasts of the Wood or World Remark the Third Behold how the Adversaries of the Jews do truckle and bow before the Authority of this Decree of Darius ver 13. No sooner had the King saith Wolphius quite excluded all Exception and universally commanded a speedy Execution but the very Toparchs or Persian Governours presently bend and buckle to promote that Building of the Temple which before they had bandied together with all their Craft and Might to Obstruct Now Tatnai and Shetherboznai did Advance it because they durst do no otherwise their Obedience is now wrung out of them as Verjuice is out of a Crab or Distill'd Waters by the force of Fire They dare not disobey the Direction of the Decree lest they should lie under the lash of the Law and Correction of it to wit Their Houses to be pull'd down c. No doubt but they undertook this Work as Aukardly as Haman did in his Honouring of Mordecai at that juncture of time when it was in his heart to Hang Mordecai up out of his way Thus those Mongrel-Samaritans were forced to sear the Lord because of his Lions 2 Kings 17.33 34. N.B. Saith Wolphius here All Humane Affairs are so over-ruled by a Divine Providence that as we cannot expect any Good by the Benevolency of Friends so nor need we fear the least Dram of Evil from the Malice of our Enemies unless it be the good-will and pleasure of our good God that it should be so God compells the Vnwilling here as he oft doth elsewhere to help his Church whose hearts were more to hinder it Remark the Fourth Now all Impediments being Removed all the Helps are Applied and the Building of the Temple goes bravely forward and in due time was finished ver
puts wicked Craft out of Countenance that for a need Sanballat was such an one as could suck such a Lye out of his own Fingers-Ends as he had done before in Ezra 4.13 Vatablus saith Nehemiah's Answer to Sanballat ver 8. was Tu mentiris 't is a Fiction of thy own framing and Geshem must be its Patron c. yea he passeth his Judgment upon the Plot ver 9. that it was only to make them afraid while he thus Ranted at randome that the King of Persia would not only judge him and the Jews but also himself and his Samaritans saith Osiander on this Report However at this pinch saith Masius out of Junius Nehemiah daâteth out a short but Pithy Ejaculation in four Words Hebr. to the Lord Saying These Men would weaken my Hands but thou the Captain of my Salvation strengthen thy Soldiers Hands Having dispatch'd the External Impediment we come to the Internal Remark the First When the Devil found his Tools from without Sanballat c. to fail him he now that he might not starve his Work for want of Instruments makes a new Experiment of other Tools from within the Principal whereof was Shemaiah a Priest who only pretended himself a Prophet though only made so by Tobiah's Gold that had hired him to this pretence and who like a grand Devotionist shut himself up in his Chamber that he had in the Temple among all the other Priests Chambers here saith Menochius he pretended to Pray for the Preservation of Nehemiah who as he Prophesy'd was in great Danger of Death that very Night ver 10. and therefore perswades him to secure himself in the Temple which was saith Wolphius as a strong Castle beside the sacredness of the Place which Sanballat durst not attempt especially while the City-gates are not yet Compleated Oh deep Dissimulation however Nehemiah looking on him as a Friend went to him to know the meaning of his becoming an Anchoret who then would make him believe his eminent and sudden Danger to which he was subborn'd by Sanballat in Imprisoning himself from pretended fear c. Remark the Second Nehemiah rejecteth the Counsel of this false Prophet from many Topicks As 1. Because it was base and below his Dignity to embrace it ver 11. he accounted it better saith A Lapide to dye bravely like a Captain than to fly basely like a Coward and as a Malefactor take Sanctuary in the Temple c. 3. Because it was false ver 12 13. his Sagacity discerned that Shemaiah was but Sanballat and Tohiah's Hireling a meer Mercenary that had sold his Tongue to tell Lies Nehemiah perceiv'd it false Counsel because saith Wolphius it was quite contrary to God's Counsel given to him to Compleat the City c. N.B. God's Word is the best Touch-stone to try Truth by And 3. Because it was Impious Counsel to make him Sin out of fear ver 13. which be was most afraid to do but resolves against it and to commit himself to God who had hitherto so protected and prospered him and not to Sin by distrust as this Priest did c. Remark the Third Then makes he God his Chancellour being yet unable to relieve himself by Law he remits Justice into God's Holy Hands for revenge upon Tobiah and Sanballat Enemies without and upon Shemiah and his Mistriss and false Prophetess Noadiah Traitors within and many more pretending Prophets all Pensioners to the Publick Adversary ver 14. which Nehemiah would not Name saith Wolphius prudently yielding so far to the sad Circumstances of his Day his Dolour in pacifying the late Sedition Chap. 5. made him thus wary well-knowing how many were still discontented some because so much as they would was not given them and others because more than they thought just was taken from them these were brib'd to betray and disgrace him so he remits all to a just God Remark the Fourth The wonderful and quick dispatch of Nehemiah's Compleating the Walls and Gates to the confounding of all his Enemies ver 15 16. All was perfected in fifty two Days in Elul or sixth Month our August c. Mark 1. Lyra and other Learned Men render Reasons of this speed As 1. For Accomplishing Daniel 's Prophecy Dan. 9.25 2. The Date is from Sanballat 's Letter to Nehemiah 3. Only breaches here and there in the Walls were repaired having most of the materials still remaining in the Rubbish 4. The Multitude of Men employed to carry on each their Part and Princes present to prick them on 5. The Gates are not said saith Sanctius to be built a new but only the Doors 6. But above all God help'd them as their Enemies confess'd therefore Josephus is mistaken in saying it was two Years and three Months in doing Sanctius saith Nehemiah made this haste for his returning the sooner to the King and Queen to both whom he was exceeding Dear so would not be longer absent from them N.B. Beda adds it was done iâ all Parts in the sixth Month both to Answer the six Days of God's working to make the World after which a Rest followed And also the six Ages of the World spent in Tail and Travel then cometh the Sabbath of Rest in a better Age. N.B. This sixth Month was call'd Elul Hebr. the Radix or Root whereof signifies Nothing because as is supposed their Corn being all at that Time Reaped there remained then Nothing upon the Ground Remark the Fifth and Last upon the sixth Chapter is The Conspiracy of the Nobles or White-ones Hebr. with Tobiah c. ver 17 18 19. Mark 1. Those Nobles cloath'd with White Garments had black and sooty Souls under them in Confederating with the Churche's Enemies even in a Time when the Walls were built and Nehemiah was still present saith Masius Mark 2. These Nobles are named and branded as Pensioners to Tobiah not only corresponding with him by Letters but also had sworn to be true to him against Nehemiah and against their own City and Nation and the Church of God Mark 3. Some of those Nobles had seemed forward for the Work and had help'd to build the Wall Chap. 3.4 yet now shew themselves in their Colours discovering that they were but painted Hypocrites Mark 4. 'T is said of them Tobathau Omerim Hebr. they spake good of Tobiah alluding to his Name though he had little enough of goodness and they Hypocrites had as little skill to judge aright of it but this Corruption came in as a curse upon them for their mixt Marriages with the Pagans which is noted here to shew how necessary it had been in Godly Ezra to disanull all such unlawful and mischievous Matches Nehemiah CHAP. VII THIS Chapter demonstrates three things First How Nehemiah prudently improved the Walls when finished and the Doors when set up by appointing a faithful Watch over the Walls and Gates so soon as the Levites had celebrated the Dedication of them in the first four Verses Secondly How he replenish'd the City with
Author p. 552. Fornication is Folly p. 376. God will punish it if Man do not p. 378 379. 'T is allow'd of in Popery p. 438. Free God is in his Choice p. 418. G. Gentiles to be called shewn in the Gibeonites p. 415. They assisted to âuild the Temple p. 442. God its Name not found in Esther p. 661. Gospel the still Voice hath God in it p. 501. H. Haman's Malice against the Jews p. 671 c. God made a fâol of him p. 680. Hand-writing upon the Wall p. 640. Hearers that have Itching Ears cannot want flattering Preachers p. 513. Heart is deceitful and must be confined p. 433. Cannot be mollifââd by Ministry Misery Miracle or Mercy p. 475 c. A good Heart cannot want a good Life p. 483. None knows what Villany lurks in it p. 551. High Places not removed why p. 564. Honour of Victory must be given to Christ p. 374. Hypocrisie is foolish it cannot be hid p. 479. It will at last discover it self p. 631. I. Idolatry not always quickly punished p. 479. It besots Men p. 607. Jesting is not unlawful p. 495. Ingratitude God punisheth p. 565. Jonah's History at large p. 574 to 584. Joy of the wicked is short p. 510. Jews Joy great when saved from Haman p. 686. K. King see Prince such as are good have their failings p. 484. He ought not to oppress his Subjects p. 508. Many may be privately Murdered and the World not know it p. 552. They of Israel bad differing anointings why p. 555. Their Blood cryes most to God p. 568. Kings marry'd Priests Daughters p. 587. He is but a Mortal Man p. 617. L. Lamentation of Jeremy Vol. 3. p. 633. Lay-Preachers are fairly warn'd by Uzziah's Leprosie p. 573. Letter that of Elijah to Jehoram is discuss'd at large p. 553. M. Man is made Mortal and Mutable p. 426. Martyr Isaiah sawn asunder p. 612. Masters see Servants who are good may have Servants that are bad p. 541. Means God supplies them when he denies them p. 490. Both External and Internal must be used p. 609. Meat take with Joy knowing God accepts thy Person p. 440. Mene Tekel Peres explained p. 641. Merit Nehemiah pleads not p. 773. Mind of great Men is mutable p. 394. Ministers of the Gospel are a great Blessing to a People p. 372. God will vindicate them when abused p. 374. God useth them more than Miracles p. 422. may Marry p. 532. They must be meek to their People that speak incongruously p. 536. They are oft Poor and live upon Pottage p. 537. They are prized more after their Death than in their Life p. 567. They must be Men of Courage p. 572. Their Maintenance cared for by Kings p. 600. Exempted from Taxes p. 697. And provided for p. 717. Money is a Master and Monarch p. 465. Mordecai's Danger and Deliverance p. 677 c. Mortifie Sin by what means p. 374. We must cut off what feeds it p. 605. Mourn Daniel did so at hindering the Temple p. 657. And the Church did so at Haman's malice p. 673 c. Mount Olivet how a Vile Hill yet the place of Christs Prayer p. 620. Murder of Gedaliah p. 630. Musick composes a disturb'd mind p. 531. N. Nehemiah's return his Prayer to God and his favour from the King p. 700 708. His repairing the City Walls and Gates p. 709 to 712. Nobles disdain not Acts of Huswifery p. 376. Number of the Jews that return'd from Captivity p. 653. O. Opportunity of God is when man is in Extremity p. 548. Oracle of the Devil is always ambiguous p. 512. Ordinance when we come to them we must cry where is the God of this Ordinance p. 527. We may not prefer our own fancies before what God ordains p. 539. P. Parable of Cedar and Thistle opened p. 570. Paradise where it is p. 526. Pardon of Sin Eternally may consist with Punishment Temporally for it p. 373. Parents may not lay up Iniquity for Children p. 427. Parliament call'd by Ezra Vol. 3. p. 703. Passover of Hezekiah at large p. 597 599. and that of Josiah p. 621 622 623. Persecution may be fled from p. 498. God punishes Persecutors p. 557. They come to a sad end p. 647. Piety without Policy is too simple to be safe c. p. 493. Dissembled Sanctity is double Iniquity p. 509. Plague good Men may have it p. 607. Pope doth not as God's Prophets did practice p. 429 432. His Pride p. 518. Prayer so pleasing to God as he gives more than we ask p. 437. God gives more than we pray for p. 533. It should be lively and to the utmost p. 604 605. That of Nehemiah p. 705. Answers to it must be waited for p. 497. Pride what we are proud of may be our Punishment p. 401. 'T is hated of God p. 504. And Men are punish'd for it p. 571 572. That of Hezekiah God punish'd p. 610 611. Prince ought not to purchase his Pleasure with the hazard of a Subject's Life p 418. He may be bad for his Subjects Sin p. 419. He may not be too Arbitrary 420 421. He is established by Piety p. 435. Not too rough p. 471. See King Prison in debauched Days 't is hard to find a bad Man in Prison or a good Man out p. 515. Prophet of God knows not all things p. 543. The small Prophets in their Order of Time p. 573. The Time when each Prophet did Prophesy Appen p. 753. Providence observes an Order in fulfilling of Promises p. 519. 'T is oft checker'd with black and white p. 534. God extracts Good out of Evil p. 538. It wrought wonderfully for Esther p. 667 668 c. It Orders all things p. 705. Prudence comes from God p. 717. Punishment see Pardon hath Sin writ upon it p. 375. God punishes not only for Sins of present but also for Sins of former times p. 592. Q. Quarrels of the Religious are bitterest p. 656. See Hatred R. Rabshakeh's Railing Rhetorick p. 602 c. Rain restrained by a Miracle p. 488. Rebellion of a Son against a Father p 383 to 389. Reformation though but partial yet God rewards it p. 594 That of Josiah was the best p. 616 c. Remedies God provides against all Maladies he permits p. 692 and 694. Repentance of David for his double Sin p. 369. Nathan the Prophet God sends to David a Prophet to rouze him out of his sleep of Sin p. 370 371. How the false differs from true Repentance p. 372. 'T is the Remedy to every Malady p. 461. If but Temporary shall have a Deliverance Temporary p. 511. That of Nineveh p. 579 580. Saved then but destroy'd after p. 586. Signs of that which is sincere p. 720. Reward is great from God for Man's little Work p. 408. Carnal things are but small Rewards for Spiritual p. 541. S. Saints departed ought not to be prayed unto p. 525. The best here have a But at their Door Vol. 3. p. 538. Self-love is
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception âiâ necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as ãâã ãâã ãâã ãâã ãâã there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâââe for them must undergo the whole punishment of them in the way of expiation henââ the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrââsions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 ãâã Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself ãâã just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us ãâã things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
of Dew in a Shell-fish so Christ was Conceived of the Spirit 's Dew in the Virgin 's Womb Besides Daniel tells us that this precious Little Stone was not Digg'd out of the Bowels of the Earth but was cut out of the Mountains of Heaven a most curious piece and a Cut of the Art of Heaven even the overshadowings of the Holy-Ghost and All this without hands Dan. 2.34 and 45. or any Humane Helps The 4. Is That Christ is not call'd the Son of God in respect of his Humane Nature for then there would be in the Person of Christ two Sons One of the Father and Another of the Holy Ghost Christ was Conceived of the Holy Ghost non ãâã matically but Operatively yet so Secretly and Mystically as the Virgin her self ãâã not How Luke 1.34 The 5 is That as no Mother know's the manner of her Natural Conception so much lesâ can meâo Flesh and Blood conceive Aright of the wonderful Conception of Christ Psal 139.14 15. Eph. 4.9 't is high presumption for us to search into so deep a mystery The Union of Three Persons into One Nature in the Trinity and the Union of two Natures into one Person in Christ's Incarnation are Deep Wells and as she said John 4.11 we want wherewith to draw 'T is a Great Mystery 1 Tim. 3.16 But to let pass those Nicer Notions yet Solid Speculations of the Learned whereof many more might be mentioned by me If they did not more Appertain to Academick Schools than to an Evangelical Pulpit I come now to more Practical Points and to Declare that Mystery of Godliness which is couched and comprehended in the History of Christ's Conception As First Lo here How low did our Lord stoop in his first step of his State of Humiliation N. B. Christ stoop'd thus low to begin at the far end of Sin which begins at our Conception The Seond Adam was not made a perfect man at the first as the First Adam was Christ Condescended so low as was 1. The Distance betwixt His Father's Bosom John 1.18 and the Foundation Stone Isa 28.16 which is always First laid and laid always lowest yea sometimes in some Stately Structures is laid by some Royal Hand Sure I am This sure Foundation-stone was laid by a Royal Hand even by the Almighty Hand of the King of Kings I have laid it saith the Lord. And He laid it Low fundamenta latent yea as low as Hell in his Agony and Susserings c. Oh how this Foundation-stone did sweat as the common ones commonly do against a Storm even ãâã ãâã ãâã ãâã ãâã Grumos sanguinis Clods of Blood before the storm of his Passion Luke 22.44 And this foundation-stone was first laid both before The Foundation of the World in the Eternal Purpose of God Eph. 1.4 3.11 1 Pet. 1.20 Tit. 1.2 Rev. 13.8 and 17.8 And at the Foundation of the World too in the Evangelical Promise of God Gen. 3.15 Christ is the first born of every new Creature Col. 1.15 and before all things ver 17. moreover this Foundation-Stone that it might the better bear up the weight of the whole Fabrick according as the nature of the place and the matter do require is both broader and stronger than the rest of the Building both by the grace of Union and by the grace of Unction Christ was the Broader by the Hypostatical Vnion of his two Natures and by the Extraordinary Vnction wherewith he was Anointed above all his Fellows Psal 45.7 Receiving the Spirit without measure Joh. 3.34 And he was the stronger by both those ways of Vnion and of Vnction as having a Divine Nature as well as an Humane and the former to corroborate the latter Thus Nature provides deepest Roots for tallest Cedars quantùm vertice tantùm radice the higher the Tree or Structure the deeper is the root or foundation Austin saith rebus ad ima tendentibus in iâo ponitur fundamentum c. An House's Foundation is laid low because by its own weight it presseth downward but there it is staid in its place hereby from sinking lower So not can the Church sink lower than Christ who is our Eliakim on whom all Vessels of grace great and small hang firmly Isa 22.24 2. Christ stooped so low herein as is the distance betwixt the Sate of Innocency and the faln State Here was stooping upon stooping In the former Christ abased himself more than if a King for the good of his Subjects should be content to become a Toad This were a great Abasement but behold that was a greater in Christ for the Philosopher could say there is no proportion betwixt a finite and an infinite Being greater is the disproportion betwixt the Son of God and the Son of Man than betwixt the most Glorious King and the most contemptible Creature in the World God is the Maker of them both Prov. 22.2 and all Creatures are not only made by the same hand but also of the same matter the King and the Toad are both made up of Earth and when they dye both are turned into Earth again yea into such Earth as cannot be distinguished the one from the other But in this latter here is still a lower stoop That Christ should assume the faln Nature of Man It was Solomon's Wonder But will God dwell on the Earth behold the Heaven of Heavens cannot contain thee c. 1 Kin. 8.27 How much less this Temple though made so glorious as Hands of Mortals could make it That was wonderful Condescension yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple The State of Man's Innocency was like the Temple in its Glory then all Creatures did Him Homage Had the Son of God taken that first State of Adam upon him though that had been much yet this is more to take the Faln State upon him when Man's Nature was faln into Disgrace with God his Maker and was bound over to the Devil by his Treasonable Disobedience While a Nobleman keeps the King's favour and his own Splendour and Grandeur 't is no Disgrace for his Men to wear his Livery as it is when He is Proclaimed Traitor And this was Christ's Case of Condescension to take the Nature of Man when faln into Disgrace with God c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature nor to call Sinful Mortals his Brethren Heb. 2.11 Taking not only the Substance of our Flesh and all the properties of our Bodies and all the faculties of our Souls but also the Unblameable Infirmities of our Nature as to be Hungry Thirsty Weary as before yea to grow in Stature and to Increase in Wisdom and Knowledge c. Luke 2.52 Christ took our Miserable not our Culpable Infirmities upon him and Christ did not grow in the Knowledge of Vision or in that Infused this belongs to Saints on Earth as That to the Glorified in Heaven both those Christ
Christ gives some signs of Redemption drawing nigh Luke 21.28 and the Lord laughs when He lets the wicked see that their Day is coming towards them Psalm 37.13 that which is for Terrour of the Wicked must be for Comfort to the Godly the Destruction of the former is the Salvation of the latter and both these are making haste every Day in their coming nigher and nigher Every Year Month Week Day and Hour they make nearer approaches Whoever expected Christ's coming into the World before this fulness of Time were disappointed He then came when but four or fewer look'd for his coming God oft stays so long that he hardly finds Faith on the Earth Luke 18.8 till Men have done expecting And then doth God do things they look not for Isa 64.3 As Jacob said to Laban Give me my Rachel for I have served my Time Gen. 29.21 So when we have fulfilled our Days we may say to God Give me what thou hast promised He will not cheat us as Laban did him when the Time comes Secondly And more Particularly beside this General Term aforesaid the Time of Christ's Birth is described in Scripture to be 1. In the last Days Isa 2.2 c. to wit about the four thousand Year from the fall of Adam 2. At the Expiration of Daniel's seventy Weeks Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity making in all four hundred and ninety Years 3. When the Scepter departed from Judah Gen. 49.20 for Pompey the Great had lately subdued Judea to the Roman Government and reduced it into a Province 4. In the Days of Herod the King Matth. 2.1 At that time the Scepter was newly departed from Judah and Herod an Edomite was made King of that Countrey 5. When Augustus Caesar the Roman Emperour caused all the Roman World to come and be Taxed Luke 2.1 from which express Histories many hidden Remarkable Mysteries do naturally manifest themselves As First It was the good Pleasure of God that Christ should not be born either sooner or later than in the last Days so many Ages from the beginning of the World This very Consideration of the Time of Christ's Birth conduceth greatly for the Confirmation of our Faith For thus we may well argue if God who upon the fall of our first Patents made a Promise to them of their Restoration by the Seed of the Woman but deferred it for about four thousand Years and yet accomplished it at length to the very full It necessarily followeth that though there be many Divine Promises Recorded in Scripture such as the Conversion of the Jews the fulness of the Gentiles the pulling down of Babylon the Building up of Sion the Resurrection of the Body and Life Everlasting c. None of which are yet accomplished yet God in his good Time will as surely bring them to pass as all former performances now be Thus the accomplishment of all things past should assure our Hope concerning things to come Christ will certainly come again and restore all things Acts 3.19 21. The Second Mystery hence is to signifie How exact God is in fulfilling his Prophecies and Promises for Christ came in the Flesh as the true Shilo at the very Time foretold by the Patriarch Jacob when the Crown was taken from Judah and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau All Scriptures either have been or shall be fulfilled Matth. 5.18 and 13.14 and 24.34 and 26.54 56. Mark 14.49 and 15.28 Luke 4.21 John 13.18 and 17.12 c. As sure as Christ hath had his State of humwiliation so sure he will have his State of exaltation Joâ ââ 25 26. Acts 3.17 19. 1 Cor. 15.24 Revel 11.15.17 and many more N.B. Note well God's they shall all surely be accomplished The Third Mystery hence is as Christ came then when it was the worst with the Jews their Kingdom was at the lowest ebb a stranger was King over them So Christ will come now when things are most deplorable and desperate Then is his time of manifesting his power and goodness Deut. 32.35 35. Isa 59.16 63.5 c. As Joseph found his Brethren in Dothan which signfies defection so Jesus found the Jews under a sad defection when he came scarce were there four or fewer found among them that waited for the consolation of Israel as before yet then among the poor Gentiles a plentiful Harvest a very great number of Elect were ready ripe Mat. 9.37 Luke 10.2 Joh. 4.35 But still the Estate of the Jews was at low water mark it is not a time for Christ to come till Herod be King till things be at the worst and we hopeless as well as helpless All the Wine must be spent before Christ would put forth his power of turning Water into Wine Joh. 2.3 9 11. So of turning our Water of affliction into the Wine of Consolation which we with old Simeon do long for Luke 2.25 Lazarus must be dead four days and stink before Christ came to raise him up John 11.17.39 and the Disciples must be tossed with the tempest raised by the Prince of the Air all the night long till the Morning Watch before Christ came to calm the Sea and to quiet the storm Math. 14.24 25. Where Man ends there Christ begins c. The Fourth Mystery hence is the Prince of Peace came into the World when all was at peace throughout the World and the Roman Empire in its greatest Grandeur to fulfill the Prophecy Dan. 2.44 Where it was foretold that God would set up another Kingdom in the days of the Roman Kings that should batter break down and destroy all those Kings which Kingdom should stand for ever Therefore though we be Citizens of other Cities and Subjects of another Kingdom yet should we with the Penitent Thief on the Cross all desire Christ to remember us when he comes into his Kingdom and to be made Subjects of that Kingdom which will waste all others and it self never have an end The Fifth Mystery hence is To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man but also that heavy Tax of the wrath of God as he bore our sins Isa 53.4 5. As Abraham took the wood wherewith the Asse was loaded and laid it upon his Son Isaac Gen. 22.6 so we were the Asses that were burthened but God took off the burthen laid it on his Son Jesus to Pay all and to bear all for us Oh! how ought we to love god and Christ for this and never murmur whatever we are Taxed for him in our Names Purses or Persons N.B. Note well 1. The glad tidings of Christ's Birth came from God not for his but for Man's need 2. God could have found out other ways of reconciling Man to himself but this way was instituted as Jordan not Abanah and Pharpar though of greater Name Fame and Stream or Current for the only
to overturn it but would govern it so by the Ministry of his Servants that in despight of Satan he would ratifie in Heaven their Service on Earth The 4th Remark is Then charged he his Disciples to keep this Mystery of his Incarnation which they had now professed to themselves till a due time ordered by himself for had his Enemies known that Jesus was the promised Messiah or Christ they would not have crucified the Lord of Glory 1 Cor. 2.8 The Disciples might Preach that Christ the Son of David was come to save the World for therefore were they sent forth by two and two Mat. 10 c. but they must not particularly point him out as the Son of the Living God which when Pilate himself heard he was afraid and sought to deliver him John 19.6 7. nor indeed were the Disciples fully qualified to publish his Divine Nature till the Gifts of the Holy Ghost were given them after his Resurrection and Ascension c. as Mat. 17.9 says Where Christ lays the like Restraint upon the Disciples touching their Divulging his Transfiguration till the Son of Man was risen from the Dead The 5th Remark is Then Christ communicateth to them the Mystery of Redemption in Preaching that predicting Sermon of his own approaching Death Mat. 16.21 Mark 8.31 and Luke 9.22 Christ repeated this very Sermon four times to his Disciples after they understood the Mystery of Incarnation in his Person and Office the first was here nigh Caesarea Philippi the second was when he returned into Galilee Mat. 17. v. 22 23. the third time was in his way to Jerusalem nigh Jericho Mat. 20.18 19. the last was when his last Passover was at hand and the end of his Ministry and Life Mat. 26.1 2. All this he spake to prevent their stumbling at his Sufferings telling them 1. That it must be Voluntas Dei was Necessitas Rei it being supposed that God had Decreed this way and no other to glorifie himself in Man's Salvation by the Death of his dear Son Hence those sayings It must be so that the Scriptures shall be fulfilled Mat. 26.54 Luke 24.44.46 c. 2. That his sad Sufferings should have a glad Catastrophe for he should rise again the third day wherein he qualifies the Scandal of the Cross with the comfort of his Resurrection They should lose him but for two days the third should revive both him and them as Hos 6.2 Hereby Christ made known his own Omnisciency and calls them off from expecting a Temporal Kingdom by him Teaching us also to look beyond the Cross at the Crown and Victory over all evils The 6th Remark is At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption for after he had made such a notable Profession of his Faith as Christ thereupon promised him the Keys of the Kingdom of Heaven and him only of all the Apostles in this sense that he should be the Man who must first unlock the Door of Faith in Preaching the Gospel the first to the Gentiles which was accomplished in Asts 10. Where as Jonah at Joppa so Bar-jonah there were both sent to the Gentiles c. Though his power of binding and loosing was given in common with him to all the Disciples Mat. 18.18 c. yet when this Man heard of Christ's dying whom he expected to see shortly Reigning his Carnal Wisdom prompts him rashly to prohibit his Lords Journey to Jerusalem to prevent all those mischiefs He had mentioned whereupon He takes hold of Christ's Garment behind as He was going before pulls him back and forbids him to go on to expose himself unto such dangers or as ãâã ãâã ãâã ãâã ãâã signifies Peter took his Master by the Hand and led him aside as we do those we are most intimate with in great courtesie and secrecy to remind him of his forgetting himself in no more consulting his own safety and the safety of his Servants c. N. B. Notewell Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World 's and his own Redemption and the Vnchangeable Decree of God which shews us 1. That good Intentions not consonant with Gods Word may be hurtful 2. That carnal Reason cannot hear of the Cross 3. When the best Saints consult with reason about suffering they will be offended as good Peter was whose gross mistake did here exceedingly darken that Eminent Honour lately put upon him The 7th Remark is Christ sharply Reproves this his saucy Rebuker saying Get thee behind me Satan c. almost the same words to the Devil himself Mat. 4.10 who can creep into the Godly as well as the Wicked to serve his own turn Here this good man acted the Devil's part more than a Disciple's whose place is to keep behind as a Learner not to go before as a Teacher Thou art an offence to me c. Christ easily descried a Devil in him who can use sin in friends or foes to his own ends This is Recorded as Peter's most grievous sin in hindring the Work of Redemption as likewise that of his fighting with his Sword in the Garden against the Christ-killers beside his denying his Lord with Swearing and Cursing c. foreseeing how the Roman Church would after Canonize Peter as a God and make him Collateral to Christ tho' his faults were more than the other Apostles to say nothing of that in John 13.8 Thou shalt never wash my feet Paul's withstanding him c. Gal. 2.11 14 c. CHAP. XXV Of Christ's Tranfiguration NEXT follows the Transfiguration of Christ the History whereof consists of two Parts 1. The Substantial 2. The Circumstantial The Circumstances are principally three 1. It 's Antecedents 2. It 's Concomitants And 3. Its Consequents recorded in Mat. 17.1 to 24. Mark 9.2 to 30. Luke 9.28 to 46. First The Antecedents do express three things 1. The Time 2. The Place 3. The Persons that were Spectators and Witnesses thereof The 1st Remark is The Time when 'T was After six days say Matthew and Mark or about eight Days after saith Luke which is but the same in sense The six days are spoke exclusively for those days only that went between not including the two utmost Days as Luke doth so they all come to one reckoning for the Day of Christ's Transfiguration was the eight day from that day reckon'd the first whereon Christ said There be some standing here that shall not tast of Death till they see the Kingdom of God c. which is to be referred to that which is recorded of his three Disciples who had the happiness here to see tantamont Christ in his Kingdom to have a glimpse of his Heavenly Glory and a glance of that Majesty he shall come in when he cometh to judge the World this remotely but more nearly his coming in the Power of the Holy Ghost when he began his Gospel-Kingdom by bestowing extraordinary gifts of the Spirit for the Conversion
called Prov. 7.27 into that Dead Sea Death is called the King of Terrours Job 18.14 and is a Terrour to Kings as well as to Subjects until God say to us as he said to Jacob fear not to go down to Egypt or to the Grave for I will be with thee and I will bring thee back again Gen. 36.1 2 3. this makes Death portum bonae spei the Haven of good Hope Though the wicked be driven away in their wcikedness yet the Righteous have hope in their Death Prov. 14.32 Unto all the five aforenamed may be added 6. The Tryal of Cruel Mockings while we suffer any or all the aforesaid all are put together Hebr. 11.35 36 37 38 c. The Second Vse is we must sit down and count all this Cost c. the word here ãâã ãâã ãâã ãâã ãâã Beza renders Consilium Capiens signifying a serious sitting and consulting such as was that of the Old Romans of whom it was said Sedendo vincebant they Conquered by sitting to wit the Wise Senate sitting in Counsel at home did direct their Generals c. to take Right steps Methods and Measures how to Conquer their Enemies abroad both by Land and Sea the next words then are ãâã ãâã ãâã ãâã ãâã signifying to Calculate and cast up the Cost as is done in the Art of Arethmetick and again we are commanded to count the Number of the Beast Revel 13.18 This is casting an Account Theologically not Arithmetically the word edifying is oft used in Scripture which signifies Aedem facere to build an House Oh let us learn to count and consider suitable Remedies to those Maladies Gods promises are Antidotes c. The Third Vse is we may not be derided for foolish Builders who begin and finish not we must continue with Christ c. Luke 22.28 29 30. Cleave to the Lord Deut. 30.20 Acts 11.23 'T is the Badge and Ear-mark of a True Disciple John 8.31 God is kind to us in not calling us to a resisting unto Blood Hebr. 12.4 helps against this folly 1. begin betimes to build Prov. 10.5 take the Summer Season Gospel Sun-shine c. and spring-time of youth 2. Build all in Christ without him nothing can be done John 15.5 Work in his Strength Ps 71.16 Phil. 4.13 3. Pray with Christ that thy Faith fail not Luke 22.31 32. that thou be faithful unto Death Revel 2.10 untill the Topstone be laid Crying Grace Grace Zech. 4.7 The Second Parable Luke 14.31 32. Is of the same Import with the former of Building a Tower therefore a short glance upon it may suffice and that only upon the few differences betwixt them as 1. The First hath a Relation betwixt a person and a thing to wit betwixt a Builder and a Building but this Second is betwixt two Persons who wage War the one against the other 2. In the First the Builder might be a Commoner a Subject to a Soveraign c. but in this Second 't is no less no lower than a King the Soveraign himself Warring against another of the same Rank c. 3. In the First there is only a making as good an Estimate as is meet of the Cost and Charges the compleating of the Tower may Require but in this Second a Serious consideration is requisite not only concerning the Charges but also concerning the Strength the King is able to produce for managing his undertaken Warr unto any happy Success c. This Second Parable teacheth those Truths 1. That every Believer is a Royal Person Christ makes them Kings Revel 1.6 and 5.10 2. That every Believer must be a Warriour against Spiritual Enemies Flesh World and Devil We must Warr a good Warfare 1 Tim. 1.18 3. In this Spiritual Fight of the good Fight of Faith so called 2 Tim. 4.7 a Believer must ãâã ãâã ãâã ãâã ãâã as the word is here ver 31. sit down as above and consult both with himself and with others whether he be able ãâã ãâã ãâã ãâã ãâã to wage Warr against another King especially that King over the Children of Pride Job 41.34 That Prince of Devils Matth. 9.34 and 12.24 Yea the God of this World 2 Cor. 4.4 We ought with good Advice to make War especially this War Prov. 20 18. 4. A Believer must mind the Weapons of this Warfare that they be not Carnal but mighty through God to the pulling down of strong Holds 2 Cor. 10.4 He must put on the whole Armour of God otherwise those Principalities and Powers that he fights with will prevail over him Eph. 6.12 13 14 15 16 c. 5. A Believer must consult with his grand Confederate Christ who is in Covenant with him as our King doth now with his Allies and Confederates and count what Christ that ucall which signifies I can Prov. 30.1 can do for him and cause him to say I can do all things through Christ that strengthens me Phil. 4 13. Else the strong Man Armed will be too strong for him untill Christ who is stronger than he come and overcome him Luke 11.21 22. 6. A Believer cannot War against Gods Justice with ten Thousand good Works for God will War against him with twenty Thousand bad Works and overcome him Gods Commands are exceeding broad Ps 119.96 But Mans Obedience is exceeding narrow N. B. Note well To this sixfold Congruity Mark this Disparity in this Parable wherein each branch is not Applicable that a Believer must not send any Embassadors of Peace to his Spiritual Adversaries but wage War against them unto Death then vincenti dabo a Crown is given Rev. 2.10 and 3.12 His Embassage is his Prayers and Tears to his God c. saith Cyprian and pleadeth the lawfulness of the Action as he had done before Luke 13.15 16. from their own pitty to their Beasts c. ver 4 5. whereby the Pharisees who had seated themselves in Galilee Luke 5.17 as well as in Jerusalem and Judeah were silenc'd and ashamed c. Then he taught his Auditors the Doctrine of Repentance in many Parables as in that especially of the Guest invited to the Wedding Supper Luke 14 ver 16 c. to ver 26. and in those of the lost Sheep the lost Groat and the lost Son Luke 15.1.8.11 c. then in those of the Vnjust Steward and of the Rich Glutton c. Lake 16.1.19 There be three things in general very observable 1. The Occasion 2. The Manner and 3. The matter of the Sheep lost First The Occasion was the Pharisees Murmuring at Christ's Entertaining the Publicans Christ sheweth them here that his so doing consisted both with Reason and with Righteousness saying in effect there be two sorts of sinners some are sensible and ashamed of their sins c. but others are Righteous in their own Eyes are not sick so think they have no need of the Physician c. N. B. Note well Christs courteous carriage and Affability to the Penitent caused Envy the Devils Disease in the
not the Earth or Earthly things with the bare feet his Affections but treadeth in the World with a Gospel-frame of Spirit and then dare trample upon the Briars and Brambles Tribulations of the World because 't is well shod with Gospel-peace in Christ John 16.33 As there was Etham which signifies hard ground for Israel to walk over betwixt Egypt and Canaan Exod. 13.20 So there is much hard ground in our way to Heaven and therefore we had need to be well shod with those Gospel-shoes otherwise we shall halt tire and prove Apostates 't is only the poorest of People that are forced to go bare-foot Glory is promised to good Beginners but 't is performed only to good Enders Matth. 24 13. N. B. Note well 4. The various Excellencies of those Gospel-shoes which are the Love-tokens of our Heavenly Father to the Truly Penitent c. in several Congruities with Literal shoes As 1. These shoes keep feet warm they are not thin Summer-shoes any Cold taken by the feet 't is well known doth much endanger the weal of the Head we should keep our Affections warm for God as ãâã ãâã ãâã ãâã ãâã signifies 2 Tim. 1.6 Be fervent in Spirit Rom. 12.11 serving the Lord. 2. Shoes keep the feet clean our Lord saith He that is washed needs not save to wash his Feet John 13.10 Which implies how apt are our Affections the feet of the Soul to Contract Defilement and to need often washings while we walk in this present Evil World Gal. 1.6 Which better deserveth the name of Chabul that signifies Dirty than those Twenty Cities Solomon gave unto King Hiram 1 Kin. 9.12 13. Oh! That we could have such low Thoughts of this Dirty World wherewith our Mystical feet our Affections are so oft Defiled as Hiram had of those Dirty Cities who got them changed into a suitable Sum of Money levyed by Solomon on his Subjects ver 15. 3. As those shoes keeps our feet clean so likewise they keep them dry we shall not be wet-shod when we pass through the Waters of Affliction if we be well-shod with these Gospel-shoes God promiseth those Waters shall not come nigh us to an overflow of those shoes Isa 43.2 As Israel had both the Red Sea and Jordan betwixt them and Canaan yet the Lord so dryed up them both as Israel passed Dry-shod over them both into the Land of Promise that was the Type and a Christian Walk is the Antitype c. Thus the Waters of Babylon and Euphrates shall be dryed up Isa 44.27 Jer. 50.38 Rev. 16.12 God will Smite the Tongue of the Egyptian Sea and make Men go over Dry-shod Isa 11.15 4. They keep our feet sound in Treading upon hard Ground as before for we are naturally Tender-footed like those Tender and Delicate Women which would not adventure to set the soles of their Feet upon the ground Deut. 28.56 No not in their fine thin shoes much less barefoot We are Diseased in our feet as Asa was 2 Chron. 16.12 Therefore we need to be well-shod even with Iron and Brass Deut. 33.25 To be sound in Gods way c. Ps 119.80 5. They keep our feet safe from Satans Darts they are for Armour as well as for Ornament Eph. 6.15 Achilles was wounded to Death in his Heel saith Homer whose Phrase is also ãâã ãâã ãâã ãâã ãâã well booted Grecians Thus they that are fortified with this Armour of proof to wit Gospel Comforts are well-shod Christians above Goliahs greaves of Brass 1 Sam. 17.6 c. 6. Shoes that are neatly made do likewise Beautifie the feet thus 't is said How Beautifull are thy Feet with shoes O Princes Daughter Cant. 7.1 To shew how comely the Christian Church is in her Goings which may well be added as a fifth Instance unto Solomons four that he so highly commends for going well Prov. 30.29 30 31. Yea and no less is said of the Churches Faithful Ministers How Beautifull are the feet of them that Preach the Gospel of Peace c. Nah. 1.15 and Rom. 10.15 With the shoes of which Gospel of peace both Pastors and People ought to be shod Eph. 6.15 Or we can never walk well in Gods Eye Christ faith I shod thee with Badgers Skins c. Ezek 16.10 We read how the Tabernacle was covered with Badgers Skins Exod. 36.19 No doubt but those Skins were neatly Dressed for both those uses Christ gives Robe Ring and Shoes to make us comely c. Ezek. 16.10 11 to 14. 7. These Gospel shoes are lasting shoes they last longer than the Shoes which Israel wore 40 years in the Wilderness their shoes were part of their Raiment which did not waxe Old in that time Deut. 8.4 The Latchet of these Gospel-shoes shall never be broken as the Phrase is Isa 5.27 For they are made of Iron and Brass Deut. 33.25 And do consist of Eternal Spirit Hebr. 9.14 and Everlasting Love Jer. 31.3 So they last for ever untill they bring us to our Journeys End we are never bid to put them off but always keep them fast on our feet Night and Day c. Thus far the Congruity this last brings in the Disparty only to be named as 1. These Gospel shoes are of Gods making and not of Mans 2. They are made of the skin of this fatted Calf of a Crucified Christ 3. They are to be ever worn both Summer and Winter yea by Night as well as by Day never to be put off as before 4. These Spiritual shoes do secure us from Spiritual Evils 5. They are the same to all the Redeemed whether Rich or Poor Young or Old Male or Female Jew or Gentile 6. Yet none complains of these Everlasting shoes that either they pinch them or are too wide for them they fit all Saints c. N. B. Note well Indians put new shoes on the Dead thinking they have a great Journey to go The 4. Entertainment the lost Son found-likewise was a fatted Calf ver 23. which the Antient Greeks did reckon inter cibos ãâã ãâã ãâã ãâã ãâã among their choicest Meat and of great price as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 3 4. All Authors Interpret this fatted Calf to be Christ upon whom we should ãâã ãâã ãâã ãâã ãâã Feed and be merry as the word is Explained Luke 12.19 and 16 19. Acts 14.17 Behold here the Fathers Feasting with his Son upon this fatted Calf Enquiry the 1. What is this fatted Calf Answer 1. Some sense it to be meant the worst Foe to wit the Devil and not only our best friend our Blessed Redeemer The ground of this Gloss is because it doth carry a consonancy to many Scripture Phrases Leviathan that Sea Monster is an Emblem of the Prince of Darkness the Question is asked canst thou draw out Leviathan with an Hook c. Job 41.1 2 3 4 5. and shall the Companions make a Banquet of him ver 6 c. He is called a King over all the Children of Pride
or matter of it and Secondly the ãâã ãâã ãâã ãâã ãâã Formale or Form of it both those must be well minded N. B. Note well 1. The Material part may not be wrested as if it justified griping Usury or that it proved any Austerity in God unbecoming to God c. This were no better than to squeeze Blood in stead of Milk out of this Sacred Scripture which indeed is as it is called a Breast of Consolation Isa 66.11 N. B. Note well 2. Therefore the Formal part of this Parable must mostly be minded take these Similes for its Illustration as 1. Though it be the Plough-share only that plows up the Ground in order to Sow Seed upon the Soil yet all the other parts of the Plough are needful Contributors to that plowing-work and 2. Though it be the strings of a Musical Instrument only that make the sweet Melody to our Ears yet the Back the Belly the Bridge and the Handle especially the Bow c. are all necessary parts for Accomplishing the Musick even so in some Parables some passages are Annexed which do signifie nothing sometimes saith Augustin concerning the Main Scope of it yet are added for the sake of those passages which do signifie something yea the chief thing designed by it c. N. B. Note well 3. Therefore as we may not abuse those passages aforesaid either for Mans Usury or for Gods Austerity so nor any of the other superadded sayings as to think that the Saints shall be made Rulers over Cities or that there shall be any Expostulatings of Man with God in the last Day or that the Gifts of God given to one shall be taken from him and given to another or that there shall be any sending of Mens Messages after Christ c. Multa Talia in parabold sunt quae Vexari possunt saith Austin there be many such passages in some Parables which may be Misimproved 'T is a true Maxim in Moral Philosophy Omnit similitudo non currit cum quatuor pedibus every Similitude or Parable doth not run upon four equal feet c. In this Parable Mat 25. There be four principal parts to be considered The First two are the Lords Traveling and the Servants Trading contained in ver 14 to the end of ver 18. And the Second two are the Lords Returning and the Servants Reckoning contained in ver 19. to the end of ver 30. First of the first of those four to wit of this Lords Traveling The first Enquiry is who is this Traveller c Answer The Evangelist Luke calls him a Nobleman Luke 19.12 By whom is meant our Blessed Messiah who is truly Noble every way as 1. By his Birth Nobly Descended as the word ãâã ãâã ãâã ãâã ãâã doth signifie for he was by Birth the Son of God 2. By his Beauty which was Noble indeed the Spouse beheld him as White and Ruddy of a most lovely Complexion above all Cant. 5.10 to ver 16. And the Disciples saw his Glory the Glory as of the only begotten of the Father John 1.14 3. He is Noble for his Wealth too as full of Grace and Truth John 1.14 It pleased the Father that in him should all fullness âââell not the fullness of a Vessel only but also the fullness of a Fountain never to be drawn dry Col. â 19 No Nobleman hath any such fullness the fullness of the Firmament of the Earth and of the Sea are all his All Treasures are âid in ãâ¦ã Col. 2 3.14 He is Noble also in his Candid and Kind Disposition this is his True Generosity to Give Gifts even to the Rebellious c. Ps 68.18 Pâssâ Nolle est ãâã Nobile to bââble to take Revenge upon Rebels and not to be willing to do it is the Character of ãâã truly Noble Mind Naturalestis say the Lion is so Noble an Animal that Satis âât prostrasse Lâoââ 't is enough for the Lamb to fall down at the Foot of the Lion than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey Sure I am it holds most true concerning this Lion of the Tribe of Judah Rev. 5. â Who most freely Pardons Truly Penitent Persons such as Humble themselves at his Feet Where he seeth a casting down he then gives a lifting up and saves the Humble Person Job 22.29 He Remembers and forgets not the Cry of the Humble Ps 9.12 Especially such as Cry God be Merciful to me a Sinner as Luke 18.13 The Second Enquiry is What is that far Country into which this Noble-Man Traveleth Answer It is Heaven it self into which our Lord passed at his Ascension and then sat down at the Right Hand of God the Father God the Son went up with a merry Noise Ps 45 5. And we ought to look up after him as his Disciples did at his Ascension Acts. 1.9 We need not say Who will go up into Heaven for us Rom. 10.6 And as David said Who will bring him into the strong City Ps 80.9 For our Blessed Mediator hath Insisted upon this point That his Departure out of this World was as needful and expedient for us at that time as was his first coming into the World John 16.7 He went up into this far Countrey as our Embassadour of Peace who hath his Residence in the Court of that King of Kings to Negotiate all the Affairs of all his Redeemed and this Great King the Father did bid his Son welcome home to that Glory which he had with him before the World was John 17.5 And which he had out of his ãâã ãâã ãâã ãâã ãâã or Love to Mankind Tit. 3 4. left for a while during his State of Humiliation And the Father provided for his Returning Son a most easie and glorious Seat at his Right Hand to Rest in after all his Sore Travels here below and to Intercede merein continually for his Church and Children upon Earth c. N. B. Note well For our Comfort our Advocate in Heaven will not excuse himself from pleading for us as too many Lawyer-Advocates do in Inferior Courts among us saying they cannot stand in the Crowd 't is either too Hot or too Cold c. so will be absent and wanting to us when our Cause comes to be Tryed c. But our Blessed Saviour is a surer Friend in this Superiour Court having all Accommodations of Ease and Satisfaction he sits always at Gods Right Hand and there appears as the Rainbow Gen. 9.12 to 15. To be an Everlasting Remembrancer unto God concerning his Covenant with Man Nor will he nor can he forget any of his Redeemed as the Chief Butler forgot Joseph and Remembred him not Gen. 40.23 He is our High Priest who beareth all our Names upon his Heart or Breast place for a Memorial before the Lord continually as Aaron did for his Israel Exod. 28. ver 29 30. The Third Enquiry What is this Nobleman's Errand c. Answer We are told Luke 19.12 That it was to
World whom Judas had sold to them for a triââe was mocked laughed at scornfully treated scoffingly questioned buffetted spitted on and crowned with thorns unjustly condemned him compelled him to carry his Crost till through its heaviness he had nigh fainted away and though Pilate that Heathen Judge would have acquitted him yet they cried out with the utmost outrage Crucifie him crucifie him chusing rather the release of Barabbas the notorious Murtherer than of him They hung him up between two Thieves as if he had been the grandest Thief in the World and they were not content to pierce his Hands and Feet with Nails by fastening him to the Cross but the hard hearted wretches in their fierce and furious transports gave him Vinegar mingled with Gall to drink in his unexpressible thirst and torture yea they upbraided him with scoffs when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful darkness at the rending of the Temple's Vail at the opening of the Graves and coming forth of the Dead c. nor did their rage and malice expire at Christ's expiration but even after he was dead They pierced his side with a Spear even to the Heart Joh. 19.34 See also the other three Evangelists But more particularly upon those distinct parts His Attachment ended in his being Tumbled up and down in order to his Arraignment and all his Tumblings were to purchase for us peaceable Habitations and quiet resting places c. Isa 32.18 and though this polluted land will not now afford this Mercy Mic. 2.10 yet hath he promised to give his People a place of their own where They shall remove no more 2 Sam. 7.10 Christ became thus restless to procure our rest yea rest Eternal as well as Temporal Heb. 4.9 John 14.2 and was led about as a Prisoner guilty of the most capital crime declining Justice though he never had conceal'd himself but had the very day before this taught openly in their chiefest City and in the Temple the most publick place and so was ever ready to appear before the Rulers for clearing his Innocency to them yet now without a legal summons or any fair process as every free Subject ought to have they attack him in this shameful way binds him and leads him about so disgracefully to take his Arraignment CHAP. XXX NOW follows Secondly The Arraignment of Christ the greatest Trial that ever was in the World for herein not only the Judge of the World was Arraigned and Judged by an Unjust Tribunal of Wicked Men but also the Great God did Condemn and Punish miserable Mankind in his own only beloved Son And though he to wit God proceeded justly yet the judgment of these Evil Men was in this case of the most Holy Jesus most Abominably Unjust for besides the bad Account that these Kill-Christs could give of this Night 's Passover N. B. Note well no sooner eaten but their hands are in blood and that of the Innocent Lamb of God and besides the horrible Affronts and Injuries aforementioned they offered against the Lord and his Christ yea and the unheard of offence they committed against God in the Fact they were transacting they did ex abundanti doubly transgress their own Canon-Law namely 1. In Arraigning and Condemning a Person upon an Holy Day for such a day was now come in And 2. In Acting all this Villany upon this person in the Night time both which Actions are Diametrically opposite to their own Jewish Laws N. B. Note well Moreover more matchless Iniquity is still proposed to our prospect in their proceedings to Christ's Arraignment for they first bring him to Annas Joh. 18.13 But why He was not the chief Magistrate that was Gamaliel's place noâ was he High-Priest that was Caiphas's Office Possibly they led him hither because Annas's House stood upon Mount Sion as some say in the Way to Caiphas the High-Priest's Pallace but more probably it was to gratifie that old Satanical Sagan who had doubtless an heavy hand in carrying on this cursed conspiracy against Christ c. Mat. 26.3 c. to this Man therefore must Christ be first brought bound to shew that now they had him sure whom he so much desired to be secured and 't is apparent this old Fox would not go to bed late though it were till he had seen Christ brought bound before him which undoubtedly he beheld as a most pleasant spectacle and though he were neither Chief Magistrate nor the High Priest properly so could not Arraign Christ before him yet would he not be wanting to give his gravest Advice how to Accomplish their Christ Killing Contrivance But suppose Anna to be the Prince of Sanhedrim as some style him and that he was a Fellow-Chief-Priest with his Son in Law Caiphas for though the Law allowed but one High-Priest for Life yet now the Roman Presidents contrary to the Law of God sold for Money this High-Priesthood yearly to the covetous Priests Ambitious of Honour and more than one sometimes did purchase this Preferment Suppose therefore as some say that the Father in Law Annas was also High-Priest with his Son in Law Caiphas yet could not he alone Arraign Christ because he wanted the Sanhedrim or seventy two Elders to sit with him for that solemn Sessions was appointed to be held in Caiphas's Rooms whether in his Lodgings in the Temple or in his Pallace in the City is not much Material Thither thereupon Annas sends him bound to Caiphas Joh. 18.24 but before his dismision hence some do say that Malchus who had a Royal Name though but an Idumean Slave being disgusted at the Answer Christ gave his Master Annas in their Parley struck Christ with the Palm of his hand a bad requital for healing this Slaves Ear with the touch of his holy hand John 18.22 thus was verified both the Proverb Like Master like Man and the Prophecy I gave my Cheek to the smiters Isa 50.6 and that They shall smite the Judge of Israel upon the Cheek Mic. 5.1 Now follows the formal Arraignment or Trial of Christ first in the Ecclesiastick or Spiritual Court and then in the Civil or Temporal The former of these Courts took cognizance of false Doctrines Heresie Blasphemy and such like crimes and this Court question'd Christ as an Heretick as afterward the other Court Indited him for a factious person for Sedition and Treason c. and indeed the Spiritual Court did but prepare for the Temporal that Christ being condemned by the Priest's Consistory he might then be delivered over to the Secular Power to go through stitch with it even to execution In his Trial by Caiphas's Court these circumstances are considerable 1st The persons before whom he was Tryed were Caiphas the High-priest and Annas no doubt would not be absent at such a desirable work the whole Sanhedrim consisting of seventy two Priests Scribes Pharisees c. were now assembled in Caiphas's house all waiting for
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in âheir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oââe Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honââ verse 3.4 5. praeââpraeââking no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
ones and not to the World John 14. v. 22. It concerned not those Enemies whose impenitency and unbelief he foresaw any otherwise than that they should see him to their sorrow when he cometh again in the Clouds to judge them Zech. 12.10 Rev. 1.7 c. yet those Witnesses of Christ's Ascension may be supposed to be not a few but many even 500 at once 1 Cor. 15.6 It was God's good pleasure that their Faith should be confirm'd by seeing who were to teach the whole World who should not see it This great Article whose Faith is ordained to come by hearing those Eye witnesses Rom. 10.17 6ly The Reasons why our Saviour Ascended into Heaven which are many As. 1st That he the Second Adam might open a way into Paradice for us which the First Adam by his Fall had shut up against us Gen. 3.28.24 Rev. 2.7 and 22.2 N.B. The Vail which divided betwixt the Holy Place and the most Holy Eâââ 26. v. 32. 2 Châââ 3.14 was Rent by Christ's Death Matth. 27.53 Now by his Ascension he made a new and living way to enter within the Vail even into Heaven it self whereof the Sanctum Sanctorum was but a Type Heb. 9.8 12. and 10.19 20. which way Christ himself is John 14.6 1st Hereby the Throne of Grace is Accessible by Believers and their Prayers may pierce Heaven 2dly This should teach us to hate every false way as David did saying twice so Psal 119.104 128. There is no way to Heaven but by Christ Acts â 12 not by Popish Saints as Co-Saviours Christ is the only way both ãâã ãâã ãâã ãâã ãâã newly made manifest and ãâã ãâã ãâã ãâã ãâã a quickening way giving life and refreshment to those that walk in him as the way which will bring to Heaven 3dly All others are but by ways and crooked paths to this way Isa 35.8 9 10. Christ hath the Key to open hearts as Lydia Acts 16.14 as well as he did open Heaven here for all Saints c. The second Reason was to prepare a place for us John 14.2 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord 's Redeemed Matth. 20.23 and 25.34 Their Heads as Tertullian's phrase is were long since destinated to a Diadem long before they lived in the World much more before they could merit any such blessed Mansion Some Kings we read of were crowned in their Cradles as our King James the First and Sapores King of Persia before he was born for his Father dying the Nobles set the Crown upon his Mother's Belly But the Saints were crowned in God's Eternal Decree before the World was founded Eph. 1.4 Tit. 1.2 c. Now though places of Glory were eternally prepared by the Father Matth. 20.23 c. yet must they actually be prepared also by the Son for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood Heb. 9.21 22 23 24. These were the Types of the heavenly things themselves Now our Lord by his Ascension leap'd first as our Fore-Runner upon the Shore of Glory Heb. 6.20 and as it were took the first hansel of Heaven in our Humane Nature he went thither not in his own Name only but in the Name of all his Redeemed who have right to and have taken possession of Heaven in their Head and Redeemer Eph. 2.6 N.B. 1. As he is our Lord and Master Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them 2dly As he is our Father we his Children Heb. 2.10 13. have a Room prepared by him 3dly And as he carried thither our Flesh taken from among us as a Pawn Pledge and sent his Spirit as an Earnest this raises our right to Heaven beyond a bare Hope even to a full Assurance The Antient Father cryed with great joy Rejoyce ye Righteous c. Rendring this reason for thus Rejoycing saying Vsurpastis Coelum in Christo securi estote caro sanguis Christus vexit in Coelum pignus totius summa illuc quandoâ Redigendae c. That is ye have Usurped even Heaven it self in your Head Christ be ye satisfied oh flesh and blood Christ hath carried his Body into Heaven as a Pledge of the whole sum that all the Bodies of his Redeemed shall be reduced thither at the last c. 4thly Hereby that preparation which was but partial to the Patriarchs and Prophets who were all saved by the Lamb slain from the Foundation of the World Rev. 13.8 and 17.8 was now compleatly accomplished by Christ's Personal Ascension into Heaven 5thly As this teacheth us our duty that we be careful to prepare our selves for Heaven while Christ is thus careful to prepare Heaven for us Thus the Lamb's Bride made her self ready Rev. 19.7 being first prepared by the Grace of Christ for to her was granted to be Arayed in fine Linnen c. verse 8. which she could no more put on by her self than she could purchase it The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches Zech. 4.12 and that freely without pressing or squeezing Yet is it the duty of wise Virgins to Trim their Lamps Matth. 25.7 It must be the care of every pious Soul to be furnished with Oil in their Vessels that is Grace in their hearts as well as burning Lamps but with gifts in their heads only verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom So frome hence note 6thly We learn this comfort that though we dwell but poorly in a Cottage on Earth wherein we cannot tarry long but in a little time must depart c. yet have we a stately Mansion house and Palacâ prepared for us in Heaven where we shall ever be with the Lord which is far the best of all 1 Thes 4.17 Phil. 1.23 It was a comfort to the Sons of Jacob c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it And tooâ possession of it for them till themselves came thither No less yea much more doth our Brother Joseph our Jesus for us in a better nay the best of places even in Heaven and not only keeps that blessed Inheritance for us but also mightily keeps us for it till we be ready 1 Pet. 1.4 5. The 3d Reason of Christ's Ascending up on high was to lead Captivity Captive Psal 68 18. Which David by the Spirit of God foretold the Son of David should do Eph. 4.8 Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives some before them and some behind them all with their hands bound behind their backs c. which intimateth as understood of Christ how he
Deputy from the Faith N.B. Oh unhappy Princes in having such Parasitical claw-backs so familiarly in their presence This Magician is said to be with the Deputy had too much of the Proconsul's Ear formerly and now would have turned him away from his eternal happiness The greatest Opposers of the Sacred Truth have been the greatest Courtiers The Unclean Spirits those Internal Frogs thrust themselves into Kings Palaces Rev. 16.14 As the Plague of Frogs did into King Pharaoh's Palace and Bed-chamber Exod. 8.3 This is a pestilent place for Impostors to be present in and so become a Plague to too many over-credulous Potentates too easily imposed upon The Arrians crept into Kings Courts in their time and the Jesuits learnt of them to do the same And the like do the Arminians learn of them as Utenbogardus in the Low Countreys whatever all these or any of these have done or do now in our own Countrey The Pope hath his Nuncio's his Legates ãâã latere to resist Reformation and to support his tottering Kingdom but all in vain as here c. The fourth Remarks is This Diabolical Sorcerer of whose Corporation were those Vagabond Exorcists Acts 19.13 c. N.B. Gave the first occasion of changing the name of Saul into Paul for as Luke the Author of this Book never before call'd this great Apostle Paul so he never after this calleth him Saul There be various conjectures among the Learned Antient and Modern about these two names given to this one single Apostle Acts 13.9 1. The most current Opinion among the Antients is that he had this name of Paul given him at his Conversion and Baptism For Ambrose writeth wittily upon this thus Before this Apostle was washed with Spiritual Precepts he was a Blasphemer and a Saul but when the Rain of heavenly Washing had flowed down upon him then the Blasphemer the Persecutor and the Saul was slain but the Apostle the righteous and the Paul was revived And to the like purpose saith Augustin After that this man was brought to the Master to learn of him how to be meek and gentle c. Then Saul laid aside his old Coat of Sin and of being bloody with Slaughters and took upon him the Coat of Gentleness and Humility so of a Saul was made a Paul The second Opinion is that of Origen that he had two names after the manner of other Hebrews and to him agreeth Anselm but Oecumenius steps farther saying that seeing some other Apostles had two names given them by Christ this same Apostle must not have less honour in this respect than the other Apostles therefore Christ changeth his name that what chief thing the Prince of the Apostles had namely Peter Bar-Jona this man might have also and so receive an Argument of greater conjunction They all think this was done at his Conversion but if so then Luke would have changed Saul into Paul ever after that or at the least would have used indifferently sometimes the one name and sometimes the other especially when he came among the Jews again The third Conjecture is various about the Etymology of these two names in Hebrew Greek and Latine 1. The Hebrew name Saul was the name of a proud and bloody King signifying Thirsty or desirous of Blood therefore no desirable name but now when this Wolf had left worrying Christ's Lambs and became one of those Lambs himself that name must be changed into Paul which is derived either from Palah to segregate as he was now chosen and segregated from the World or from Pagnal to work for Christ's heart-changing and life-changing work appeared now in him passively and he was now called unto the great Apostolical work of Christ from his former Damnable work of the Devil N.B. 2. The Greek as Hierom and Ephrem c. say ãâã ãâã ãâã ãâã ãâã a name taken from Turbulency but ãâã ãâã ãâã ãâã ãâã comes from ãâã ãâã ãâã ãâã ãâã Rest and Quiet or ãâã ãâã ãâã ãâã ãâã a cessando because Christ had quenched the Fire of Hell in him and made him to cease from his fiery Persecution Or lastly of Pi the Hebrew word for a mouth and ãâã ãâã ãâã ãâã ãâã the Greek word for a Trumpet because this man must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must open his mouth to sound out like a Trumpet the Grace of the Gospel of Christ N.B. 3. The Latine Paulus Augustin deriveth quasi paululus or parvulus because of a proud Pharisee he became an humble Disciple of Christ But to leave these curious Criticisms N.B. The âourth and best Opinion is That his Hebrew name Saul was changed into the Roman name Paul when he began his Ministry among the Gentiles For hitherto he had conversed among the Jews and Syrians unto whom the name Saul was most acceptable N.B. Therefore Luke calls him only by that name while his Ministry continued among them but now beginning to speak here of his Ministry among the Gentiles he advisedly recordeth him by this new name of Paul ever after for having begun his Apostleship of the uncircumcision it was never to cease till Paul himself ceased to live And as he had hitherto been called Saul as he was a Jew-born and Hebrew of the Hebrews Phil. 3.5 so now is he called Paul as he was a Roman a free Denison of Rome Acts 22.25 26 27 28. N.B. And they of the houshold of Sergius Paulus began first to call him by this name upon the conversion of this great Proconsul whose name Paulus being put upon this Apostle it would not a little avail in moving others to Reverence him especially the Greeks and Romans among whom he here began his Apostleship seeing that name was of good account in several of the chief Roman Families He did not ambitiously arrogate this high name to himself but it was put upon him by others and principally by the Deputy for the glory of God So that this change of name like that of Roman Conquerours was probable to be a Memorandum of the first Spoils Paul brought from the Gentiles into the Church of Christ yet was it not the Head but the Heart of this Sergius Paulus which Paul conquered here c. The fifth Remark is The first Miracle that was wrought among the Gentiles must be the striking of a perverse and perverting Jew with bodily Blindness which matter may very well become an Allegory N.B. Prefiguring that most Tremendous Judgment of God upon the Jews falling at that time under a Judicial blindness of mind and hardness of heart by the just Judgment of God which is oft mentioned in Scripture Isa 6 9 10. Matth. 13.13 14 15. Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11.8 N.B. Matthew seemeth to speak of the more proximate cause namely of their sinful Act preceding this Divine Judgment but
go cut Causes with a Sword but his Design was above theirs or the two Womens reach The Actions of wise Kings oft transcend Vulgar Capacities nor can they comprehend their deep Projects Solomon speaks with some earnestness divide the living Child in two c. ver 25. This Sword shall force Nature to speak in the Bowels of the true Mother which he well knew would work as indeed it did ver 26. She rather chus'd to have her living Son alienated than destroyed by which Motherly Affection Solomon judg'd her the true Mother ver 27. this singular Sagacity of Solomon made good Men Reverence him and bad Men Dread him as a strict Judge ver 28. N. B. 1. All wresters of God's Word 2 Pet. 3.16 Harlot-like lay their dead Fancies in the Bosom of the Scripture the Mother and steal the Living Sense from it N. B. 2. Arminians in dividing Man's Salvation betwixt God's Free Grace and Man's Free Will and Papists 'twixt Christ and Works do according to Salomon's but seeming Sentence never designing it saying give half to the one and half to the other c. N. B. 3. The King of Thrace learn'd this Lesson from Solomon when three Son 's pretended themselves Heirs to the Crown of Cimmoria that King being Dead To decide the Difference he orders them to take up their Dead Father set him as a Mark and which of the three could come nearest his Heart should have the Crown thereupon the Corps was taken up two of them shot with their utmost Dexterity but the third cried God forbid I should seem so cruel to my Father now dead who was so kind to me while living by this the King judg'd him the true Son and both the other Bastards even so are they that dare break the Heart of God as he complains Ezek. 6.9 by Belching out blasphemous Oaths c. such are no better than Bastards c. 1 Kings CHAP. IV. THIS Chapter is a Narrative of the Magnificency and Majesty of King Solomon First The Matter of it both as to his Court and as to his Kingdom and Secondly The Effects of it both as to his own Subjects and as to Neighbouring Nations yea and as to those that were afar off Remarks first upon the matter of Solomon's Majesty and Magnificency as to his Court. First This is most manifestly demonstrated in the excellent order of it both as to Ecclesiasticks to Politicks to Polemicks and to Domesticks he had a most orderly distribution of Offices v. 1 2 3 4 5 6. and Secondly How his Court was most sumptuously provided for with all good things necessary both Animate and Inanimate for food every day to foreign Embassadors which were not a few v. 34. as well as to his own numerous Courtiers ver 7 22 23 27 28. The Second Remark is As to his Kingdom he appointed Twelve Governours over all the Twelve Tribes of Israel who are all named from v. 8 to 19. as all Men of Renown which is a confirmation of what is said that Solomon Reigned over all Israel v. 1. which was more than what his Father David did in the first seven years of his Reign and more than any of his Successors did save his Son Rehoboam only for a short space Chap 12.16 And tho' Israel and Judah enjoyed a sublime Peace under his Government v. 25. both without fear of any foreign Invasions and without Danger of Domestick Divisions yet maketh he all Warlike provisions providing forty thousand stalls of Horses v. 26. for furnishing his four thousand sttables 2 Chron. 9.25 each of which had ten stalls or partitions containing ten Horses at least a piece and tho' this great number seems forbidden Deut. 17.16 and both Joshua and David houghed the Horses they won from their Enemies yet Peter Martyr says Solomon sin'd not against that Law seeing he trusted not in his Horses Prov. 21.31 and he might have some peculiar dispensation from God tho' not Recorded because God promis'd him the greatest Grandeur and the highest Splendor of all the Kings of the Earth as a Type of the Messiah's Glorious Kingdom And this Reign of Solomon was the Golden Age of Israel therefore had they little cause to complain of his yoke after Chap. 12.4 Others are of Opinion That Solomon sinned in multiplying Horses as well as in multiplying Wives c. So Lavater and others affirm Chap. 11.1 2. The Second Part is the effects of Solomon's Magnificency and first upon his own Subjects Remarks upon it are First The Plenty both of Persons and things that Solomon's peaceable Kingdom produced v. 20 22 23. his Subjects did eat and drink plentifully and peaceably as well as himself without fear of foes The Second Remark is Their making merry was not only in one part but in all the parts of the Kingdom v. 24 25. having peace on all sides round about him whose name was peaceabe as Solomon in Hebrew signifies wherein he was a lively Type of Christ that Prince of Peace Isa 9.6 who as he was brought from Heaven with that Song of peace Luke 2.14 so he returned back again to Heaven with that farewell of peace Joh. 14.27 leaving to the World as one well observeth the Gospel of Peace Eph. 2.17 which worketh that peace that surpasseth all understanding Phil. 4.7 N. B. How may Christ's subjects eat their bread with joy and drink their wine with a merry heart when they know God accepts their persons and performances Eccles 9.7 All are accepted in that beloved one Eph. 1.6 and why are they so lean from day to day seeing they are Sons and Daughters to such a King of peace 2 Sam. 13.4 who gives them the white stone and the new Name Revel 2.17 enough and enough to make them everlastingly merry and that in the midst of a thousand Crosses and Casualties The Third Remark is Solomon's Subjects made thus merry not only for a few years but for forty years this mirth continued all the Reign of Solomon v. 21 25. notwithstanding his Apostasy for as God's truth appeared in performing that promise Chap. 3.13 giving him all this peace and plenty So God's love and long sufferance was mightily magnified in this that tho' he so foully fell afterward yet God continued this his goodness to him all his days Indeed God stirred up some Adversaries Chap. 11.14.23.26 but they were such as did more mischief to his posterity than to himself Secondly The Effects upon his Neighbours as well as his Subjects v. 21 24. wherein Mark First All Neighbouring Nations became subjected to Solomon's Dominion as far as to the River Euphrates which was their Coast Northward as God had promised Gen. 15.18 Exod. 23.31 Deut. 11.24 Josh 1.4 as the Land of the Philistines was their Coast on the West and Egypt on the South Numb 34.3 4 5. all the Kings that bordered upon Israel became subject to King Solomon Mark Secondly All the adjacent Kings of Moab Ammon Edom Syria c. which David subdued
Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. ãâã ãâã ãâã ãâã ãâã an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiââtion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
for their Ears are cloâââd and closed with Honours and Pleasures c. But the happy Tidings hereof were told to poeâ despiâable Shepherds 6. The Wisemen offer'd Christ Gold as to a King Frankincense as to a Priest and Myrrh as to a Mortal Man ãâã Thus Myrrham Region hominies Dâââ The Gold was to Deââây his Charges in his flight c. The Frankincense was to perfume his ââââing Sâable and the Moââ he has for his Burial We ought often in Soul to go with the Wisemen to Bethlehem being directed by the Star of Grace and there âall down and worship this little King offering to him the Gold of precious Faith the Frankincense of servent Prayer and the Myrrhe of bitter Penitency and Patience and then return not by Cruel Herod c. but by a better way to our happy home We must carry a little of each the best of the best Gen. 43.11 as our Pepper Corn to the Lord of all Isa 16.1 Acts 10.36 7. Oh how ought we to love this lovely Babel more lovely than Moses Acts 7.20 Whose beauty while a Babe first moved his Parents and then the Princess to pity him Exod. 2.26 Thus Christ was 1. Lovely to men to the Wisemen whom when they saw they could not find in their Hearts to betray him into Herod's Hands but did Homage to him when but in the shape and state of a poor feeble helpless Infant that we might come to the fulness of the Age in Christ Eph. 4.13 1. He was lovely to Angels who praised God for his Birth though they had not so much interest in him nor benefit by him as we Luke 2.13 for he was good Will to men v. 14. yet a whole Quire of those Heavenly Choristers sang him into the World 3. Lovely to God his beloved Son his Darling in whom he delighted daily Mat. 3.17 Sporting with him from Eternity Prov. 8.30 If we men love him not 1 Cor. 16.22 wo to us c. 8. Christ broke not Prison before the Period of time in the course of Nature but calmly suffered his nine months confinement to the narrow Little-Ease of his Mothers Womb to teach us patience under Persecutions and Imprisonments till the Timâ that our word come as Joseph did Psal 105.19 and then did the Sun of Righteousnesâ Mal. 4.2 break forth from and out of a fruitful Cloud This Sun had been so lonâ in Virgo and when he takes to himself his great power Rev. 11.15 17. He will ther be in Leo but when he comes to Judge the World then this Sun will be in Libra c. 9. 'T is a great comfort to poor People that Christ their Redeemer was born poor of a poor Mother in a poor place on a poor bed or uneasie Craddle nothing to seed upon but a little breast Milk c. That he also lived poor feeding upon Barley Bread c. John 6.9 And wanting Money so that for paying Tribute he must fetch it by a Miracle out of a Fish's Mouth Mat. 17.27 and he likewise Died Poor having no Houses Lands or Goods and Chattels to Dispose of by his Will to Friends and Relations Never think God can love us better than his own Son c. 10. Christ at eight days old began to bleed for us which was a Pledge and Praeliba men or Foretast of that Sea of Blood to be shed for us at his Death This bloudy Covenant of Circumcision he Entred not as needing it himself for he had no Sin But 1. To assure us of his Humanity 2. To Satisfie and Sanctifie for the Sins of our Infancy 3. To leave the Jews without excuse who would have despised him had he been Uncircumcised 4. Because he had taken Abraham's Nature therefore must he have on him Abraham's Signature though it was a bloody one Exod. 4.24 25. The Third Passage of Christ's Privare Life was his Return safe from Aegypt How long he staid there hath various Computations after mentioned However betwixt his Flight Thither and his Return Thence did fall out the merciless Massacre of the Bethlehem Babes of two years old and under Mat. 2.16 Wherein some affirm Fourteen Thousand Innocent Infants were bloodily Butchered So 't is Recorded in the Greek Kalendar and they say also that John Baptist was in eminent Danger of being Murdered too had not his Parents hid him from Herod's hands by sending him away into the Desart the Place of his abode Mark 3.3 for which his Father Zacharias was slain betwixt the Temple and the Altar Mat. 23.35 And Tertullian saith the Blood of this Holy Priest could never be washed out from the place where it was shed much less out of the Murderers Conscience The Remarks upon this are these 1. No History makes mention of any such matchless Murther as this None-such was whereby without any heat of War so many Thousand Infants only perished all others of other Ages escaping 2. Neither the Consciences of those Cut-throats nor the Outcries of either the Mothers or their Sucklings could move to any Compassion no not to Herod's own Child which was there put out to Nurse among them which Augustus Caesar hearing of said It was better to be Herod's Hog than his Son for he fed the former but kill'd the latter lest the Jews should take him and make him King 3. Yet how marvelously did God hide his own Son Christ from the hands of ãâã bloody Tyrant until the Indignation was over past Isa 26.20 While Herod waited for the Wisemens Return the Child Jesu is conveyed away to Egypt Herod mocked the Wisemen and yet takes it ill that he was mocked by them Mat. 2.16 but never takes notice how God mock'd and made a fool of him as he doth of all His and His Sons Adversaries setting bounds which they cannot pass 4. Mark here the Just Judgment of God upon those blind Bothlemites That could behold no Beauty in this Blessed Babe Jesus at his Birth to afford him no better entertainment than in a stinking Stable They could find Room in their best Guest Chambers for Rioters Revellers and Roaring Boys but no Room for this Holy Child Jesus whom they thrust out into the worst place Their Sin therefore was writ upon their Punishment They must all be bereaved of their Sons by a bloody Butchery of them for their unkindness and unnaturalness to the Son of God The like Sin in us must bring the like Judgment 1 Kings 17.18 5. This matchless mourning for the Murder of so many Innocents was foretold by Jeremy the Prophet Jer. 31.15 When a Woman should compass a man ver 22. That is at the Birth of Christ to teach us not only that the fulfilling of Prophecies is a convincing Argument of the Divine Authority of the Scriptures but also that so Tyrant committeth any outrage in the World at his own Will and Pleasure but only according to the Praeordination and Appointment of God who had foretold here what Herod should Hellishly act in his
Day Man 2.17 Pilate can Act nothing against Christ nor any Tyrant against his Members without God's lending Power John 18.11 The Borrowing Power can never over match God who is the Lending Power 6. 'T is a marvelous matter also to consider how Almighty God held Herod's Hands at the Purification of the Mother of our Lord when Christ the Babe was personally present in Jerusalem and presented to God in the Temple where Simeon and Anna both old and eminent persons gave open Testimony of this Holy Child and all this was done as it were under Herod's Nose while he was expecting to have an exact account of Christ's Birth and Abode from the Wisemen or perhaps he was taken up by some more courtly employments c. Thus God can give Diversions to the bloodiest Designs of Tyrants as of Saul's pursuing David 1 Sam. 23.26 27 28. and of Burying the slain Witnesses by the Beast Rev. 11.9 7. Those Innocent Infants suffered for Christ before Christ suffered for them hence the Antient Fathers do affirm with one Mouth that they died Martyrs for Christ so were undoubtedly Glorified which was a blessed Recompence for their being so Sacrificed c. and that their Souls together with all other Martyrs Vnder the Altar do daily cry to God for vengeance upon such as be like bloody Herod and his cruel Cut-Throats Rev. 6.9 10. 8. Divine Vengeance doth not ever sleep though for a while it may but never dieth Blood-guiltiness within the breast sooner or later brings severe Judgments upon the back not long after this bloody Butchery at Bethlehem which was so barbarous as Dead Rachel buried there many hundred years before Gen. 35.19 could not but after a sort lament it Mat. 2.18 This bloody Herod falls into a foul and loathsom disease He was smitten of God with intolerable Tortures an unbearable burning over all his body Gripes in his Gutts Ulcers in his Fundament Lice in his Privities Gout in his Hands and Feet Convulsions in his Nerves and stinking putrified matter streamed out from all parts of him so that feeling himself in Hell while upon Earth he would have slain himself and was not suffered In this Phrenzy he slew his own Son Antipater whom a little before he had declared to be Heir of the Kingdom and designed many more Cruelties against the Jewish Nobility but was disappointed by God As he lived undesired so he died unlamented Qualis vita finis ita as he lived so he died Perscutors as we say of the Devil always go out with a stench How long Christ was in Aegygt Authors do vary in the computation thereof Some say he was not there above four or five months or less so soon God smote Herod for his butchering the Innocent Children and for his Murdering Intentions against the Lord of Life Those that think thus think also that Christ was two years old before he left Bethlehem and fled into Egypt But that Text Christ was in Egypt until the death of Herod Matth. 2.15 is interpreted to be two or three years at the least for Christ was born in the 32d of Herod's Reign fled soon after his Birth and returned not till the death of Herod ver 19.20 21. who Reigned say Chronologers thirty seven years I omit the further canvasing of this controverted Point to the Curious Criticks in Chronology 't is enough here to know it was soon after the Burchery of Bethlehem Babes that this Tyrant was struck dead and God's Angel glad of an Office to serve the Saints Heb. 1.14 comes flying with Tydings to Joseph in Egypt That they were dead which sought the young Child's Life ver 19.20 N.B. Note well Joseph had not heard from Heaven all the time less or more that he had sojourned in Egypt but God's Time he knew was the best Time As God never comes too soon with false Tydings so he never stays too long with true ones So in due time God will send word to his sinking Church They are dead that sought thy life Though to our thinking God seems to fail us yet he forsakes us not Not that he doth not saith the Author to the Hebrews Heb. 13.5 Oh how many precious Servants of God escaped Smithfield Fires by Queen Mary 's Death Persecutors Day to die must come Psal 37.13 David rested on it 1 Sam 26.10 N. B. Note well However there is no doubt but Joseph and Mary were glad they were going at God's call out of such an Hell as Egypt whence Israel brought back One Golden Calf Jeroboam Two and these two good Souls could not but get there either Guilt or Grief As they willingly went thither at God's command though they being both strangers might well enough think with themselves How shall we maintain our selves with livelihood in that strange Country yet Christ's Presence was their security and their going thither was in obedience to God But the same Authority made them doubtless more willing to return into their own Country so they hasten to Judea thinking to go again to Bethlehem not then knowing but that the place of Christ's Birth must be also the place of his Education but the fear of Archelaus as Cruel tho not so Crafty as his Father and the Warrant of an Angel directed them into Galilee ver 23. Thus are we to understand that passage in Luke 2.39 They returned into Galilee to wit after they had first fled into Egypt For the Evangelist Matthew had so fully handled the matter of the Wisemen and of Christ's Journey into Egypt before Luke wrote that He had nothing left him to say thereof but makes this Transition from Christ's first coming to Jerusalem to be presented in the Temple about 40 days old to his coming again from Galilee where Archelaus had no power being under Philip's Jurisdiction So God sets bounds to Persecution to his second coming thither at 12 years old Where we have Recorded the Fourth passage of Christ's Private Life To wit Christ's Disputing with the Doctors in the Temple Luke 2.39 40 41 42 c. There is none of the Evangelists that Recordeth any thing concerning Christ from the time of his Return out of Egypt about two years old till he came to be twelve so that there be nine years of Christ's first age passed over in silence The 1st Remark hereupon is That Christ will not continue for ever in Egypt but he will return to the Temple again When Isreal was a Child then I loved Him and called my Son out of Egypt Hos 11.1 Exod. 4.22 Numb 24.8 Mat. 2.15 yea If we seek Him He will suddenly come to his Temple c. Mal. 3.1 To Dispute will our Doctors in our Day 2. When Christ came to dispute with the Jewish Doctors then was the time that their School-learning was come to its very ãâã ãâã ãâã ãâã ãâã or height in the School of Hillel and Shammai then did their Scholars grow so high and haughty that they not only assumed the Titles of