of this Plot was the delusory and deceitful dealing of Jacob 's Sons with Hamor and Shechem in this Treaty desired This last indeed gave but a sit occasion for the Plot but the first took that advantage and 't is expresly said the Sons of Jacob dealt deceitfully ver 13. alledging a ground because he had defiled Dinah which they thought might justifie them for their deceitful dealing Hereupon they craftily prosecute their Plot for Revenge 'T is probable Jacob whose plainness was his praise Gen. 25.27 was not present at least the whole time of this Treaty But the matter was manag'd by his Sons unlike their Father in sincerity and whose deceitful dealing was recorded as their Reproach in their Fathers Name Had Jacob been personally concern'd in the Treaty he would certainly have disswaded them from dealing deceitfully or had he consented to the propositions of Shechem he must have said somewhat more to the Shechemites for their better assurance than is Recorded in Scripture as for Josephus's relation of this Story in his Antiquities 't is neither Authentick nor creditable We may better suppose Jacob's absence considering 1. Not only the greatness of his grief for Shechem's deflouring his only Daughter whom his Holy Eyes would not so much as behold as Elisha would not vouchsafe so much as a look upon wicked Jehoram 2 Kin. 3.13 14. and to whom he could not give any the least countenance But also 2. The firmness of his resolution against all such Marriages for his Holy Seed were expresly forbidden to marry any of the Cursed Canaanites Deut. 7.3 4. and such a fact was quite contrary to his Grand-father Abraham's charge Gen. 24.3 and probably his Father Isaac's too Gen. 26.35 Gen. 28.2 6 8. with Gen. 27.46 in which latter places 't is expresly prohibited now we cannot well suppose that Jacob with his plainness of mind would willingly be present in treating about such a Match as he never meant to make being so Diametrically opposite both to former Precepts and Presidents of his forefathers and to the after law of God 't is therefore most likely that he absented himself and in this emergency of his pressing necâ—ssity suffer'd his Sons to manage the matter of the Treaty and to answer the motion of Shechem and Hamor which they presum'd to carry on in their Fathers Name who had no â—and as all in nor knowledge of much less consented to their crafâ— and cruelty those therefore whom 〈◊〉 â—â—â—pture blames for deceitful dealing though towards Idolaters and Infidels were not Jacob 〈…〉 Sons v. 13 14 15 16 17. and among them Simeon and Levi were the principal 〈…〉 Brethren to Dinah both by their Mother Leah as well as by their Father Jacob so 〈◊〉 â—â—â—â—n'd in the Quarrel all the other Sons of Jacob were but accessories and accessorium 〈…〉 â—â—incipale The latter follow the former as their leaders both in the Prosecution and 〈…〉 â—â—â—xecution as after These Sons of Jacob were ingeniosè nequam wittily wicked in this work Heu quantum subitis casibus ingenium What a witty answer the Devil help'd them to ex Tempore all on the sudden to Shechem's surprizing Request They readily devise and propose a Deceit whereby they might both Rescue their Sister Dinah out of Prince Shechem's hands which they being but few could not do by force and be Reveng'd of him for the Rape committed The Deceit lay here in the general inasmuch as one thing was pretended by them as good for Shechem c. and another thing intended for evil to him and his In this Devilish Deceit they first most craftily contradict Shechem's motion refusing to own it upon a Religious Account and using an Argument ab impossibili saying 'T is impossible impracticable We cannot do this thing v. 14 which indeed was rightly argued because God had forbad it to his Fore-fathers though the plain prohibition of it appeareth not expresly before the promulgation of Moses Law To give our Sister to a man uncircumcised would be a Reproach to us herein was their Real Deceit making Religion their Stale and Stalking-horse to their worldly and wicked Respects Thus Jezabel pretended to keep an holy Fast when she intended to kill Innocent Naboth 1 King 21.9 10 c. and thus Herod pretended to worship Christ when he intended to worry him Mat. 2.8 6 16 20. Yea thus the Emperor Henry the seventh was poisoned by a Monk in the Sacramental Bread All these Instances are not Examples of Religion but of Irreligion and this of Jacob's Sons is not recorded for Imitation but only for Caution they deny'd the proposal of Shechem deceitfully that they might fire up the young Gallants Affections the more by their Denial For Nitimur in vetitum semper cupimusque negata 'T is the nature of Man to make most after Denied Morsels Yet secondly They grant to Gratifie him when they had thus prepared him for his yielding to any Terms upon condition of embracing their Circumcision with their Daughter v. 16. Herein lurketh their further Fraud in requiring of the Shechemites to be Circumcised not that they might become thereby like the People of God the Hebrews but that when most sore with their Circumcision they might then be a People fit for their slaughter Thirdly and lastly Those Sons of Jacob cajole Shechem c. into a compliance to their Covenant of being Circumcised otherwise say they We will take our Daughter and be gone v. 17. that is we resolve to Rescue Dinah by force of Arms unless you consent to our conditions Where their phrase they use calling Dinah their Daughter plainly imports they manag'd the Treaty in their Father's name as Jezabel writ her Letters in her Husband's King Ahab's name not in her own which was not of that Authority 1 Kings 21.9 for had they Treated in their own names only then they would have said our Sister and not our Daughter Thus Royal Authority is oft-times abuse by evil minds to give Power unto their Hellish Projects as Jezabel did the King's Secretary and Signet for murthering Naboth as if she had been the King and Ahab only the Queen and as Haman hid his murthering Malice against the Jews under the Royal Cloak of King Ahasuerus Esth 3.12 And thus likewise these two Brethren in Iniquity as their Father after calls them do palliate their own wicked Project whereof the good old man was altogether ignorant with that plain Patriarch's Authority to make their Covenant the more creditable and authentick with the credulous Shechemites This brings us to the third part of the Prosecution of their Plot to wit the success of it v. 18 c. Hamor and Shechem consent to this Covenant though it was an harsh and hard condition for they must both bleed by it in Circumcising their Flesh This did they readily not for the sake of Religion but for love to Dinah and to the Wealth of Israel Quid non mortalia pectora cogunt Auri sacra Fames
with a loud voice ver 12. this was contrary to the Joy and Jubilation of the other Mark 1. Those Antient Men being Seventy Years Old and upward might very well have seen the Old Temple tho' not the first Foundation of it saith Erpennius for that was laid 500 Years before this yet they might see it saith Junius before its fatal Fall and Destruction because that happened not quite 60 Years ago as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1 Mark 2. These Old Men had sundry Causes for their Sorrow as 1. The Sorry Preparations they saw toward the Building of this Temple in comparison of the vast Provisions prepared both by David and Solomon for the former 2. The Prophet Haggai acknowledges that this latter House was as nothing for Splendor to the former House Hagg. 2.3 3ly Grotius adds they wept because this latter House wanted the Ark Vrim and Thummim c which were the principal Glory of the former Temple And 4thly Because not only these Foundation-Stones were of far less value and quantity than were Solomon's 1 Kings 7.9 10. but also this Foundation it self was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices But 5thly Cornelius à Lapide adds they wept in recollecting their former Sins and Sufferings c. Mark 3. Those that Rejoyced did better than they that Bewailed which certainly saith Wolphius was their Sin in laying such a Stumbling-block before the weak to weaken their hands in God's Work They sinned against that word of the Prophet despise not a Day of small things Zech. 4.10 We ought to Bless God for the least Benefits seeing we are less than the least of them Gen. 32.10 N. B. However 't is our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption the burnt Temple and Image of God defaced by the Fall of the First Adam and only can be Renewed by the Second c. Ezra CHAP. IV. THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple Remark the First The Persons that obstructed the Building were the Samaratans ver 1 4. of whom the Jews stood in fear of some Mischief Chap. 3.3 and now probably incensed by hearing their loud Acclamations and Outcries Chap. 3.12 13. These Samaratans say to Zerubbabel We Worship God as ye do ver 2. so offer'd their Service and Assistance in the Work but being Worshippers of God only after a Mongreâ—manner 2 Kin. 17.26 c. 32 33 34. they fearing God not filially but for his Lions only had an implacable Hatred against the True Worshippers of God and thereupon they craftily endeavour to mingle with them saith Flaocherus that they might the better set them together at Variance among themselves and so put a stop to the Work N. B. Just as the Jesuites do now Act in pretending to be Converts to the Lutheran Church but intending by their Building with them to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans Remark the Second The Prince Zerubbabel and the High-Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains ver 3. to prevent their Projected Plot Lyra Vatablus c. Render sundry Reasons of this Refusal 1. Because they were Hereticks and Idolaters 2. Lest by their being in Fellowship with them they might either be Deceived or Damnified by them 3. Lest those Samaratans should afterwards challenge the Temple to be theirs as built by them or some part of it wherein to Worship Idols However they receive this Reason for their Refusal here Lo lakem ue lanu Nihil Vobis Nobis Ye are Men of Heterogeneous Manners c. of another Nation and Religion therefore can never kindly Congregate with us pares cum paribus quà m facillimè congregantur like with like saith the Philosopher love best to be together Hence Wolphius excellently observeth N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church as these pleaded a long Prescription ever since the Days of Esarhaddon ver 2. namely 200 Teaâ—s N. B. 2ly Saith the same Wolphius Let such as are for Reconciling us of the Reformed Religion to the Romish consider this Instance Were these Reconcilers and Moderators the Wisest under Heaven saith another Learned Man they would-be brought to their Wits end before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed They have nothing to do with us to build an House unto our God stand off 1 Tim. 6.3.4 5. N. B. 3ly These Godly Governours plead the Power of King Cyrus saith Wolphius his Royal Grant they had good Authority for what they did doing nothing but according to the King's Command which was confined to the Jews and Israelites the Worshippers of the True God and 't was doubtful whether their conjunction with Strangers Samaratans in that Work might not Displease the King therefore the next Royal Grant from Darius Ezra 6.7 ran thus That those Strangers should not meddle with them nor make any Disturbance to their Work How much better may we plead the Command of Christ the King of Saints Remark the Third When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual then Mebahalim Hebr. ver 4. they troubled the Builders by their Brow-beating Frownings and terrified them with their Thrasonical Threatnings N. B. Tho' those Samaratans the present possessors of that Province at the Jews Return called here the People of the Land came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans Persians c. yet being but Mongrels in Religious Matters as before they harbour'd the deepest hatred against the Jews for outstripping them in the Right Religion Hence Luther lays down this Maxim Odia Religiosorum sunt Acerbissima Such as differ one from another in Points of Divinity bear the bitterest hatred one to another Thus it is at this day saith a Learned Man a Jew hates a Christian worse than he doth a Pagan So doth a Turk hate a Persian worse than he doth a Christian a Papist hates a Protestant worse than he doth a Turk and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist and will sooner be Reconciled to Rome than to those of the strictest Reformation To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists c. The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.13 and 5.18 c. which signifies a wicked Troubler of God's Israel therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here and to hinder them from Building God's Temple at this time N. B. Smarting Experience of the Saints and Servants of God in all Ages doth set a Seal to this great Truth That Satan
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of Headach ver 19. And 2. He opened his Eyes Thus Miracles God Works saith Peter Martyr though for most part in an instant yet sometimes they were done by Degrees as here and 1 Kings 18.44 45. and Mark 8.24 25. to exercise us in Faith and Prayer 2. The Mother receives her living Child with Joy Take thy Son ver 36. two Sons as it were in one twice given so doubly Dear to her N.B. God knows how to commend his Blessings to us and to make them double-welcome Then gives she thanks to God and falls down at those Feet of his Prophet which she had so boldly laid hold on at Carmel ver 27. now in due Veneration to him as God's Instrument ver 37. she went out with her Child doubtless singing This my Son was Dead but is Alive c. Luke 15.32 The Eighth Miracle of Elisha follows next from ver 38 to ver 42. The Remarks hereupon are First Elisha goes to Gilgal to instruct the Prophets there as chief Master of them ver 38. and to comfort them against the discouragements of the Dearth which Idolatry had brought upon the Land and the true Worshippers of God were wrap'd up in that common Calamity N.B. The Prophets were Poor here 's only Pottage seethed for their Food he doth not call for Partridges c. saith Peter Martyr but for Pottage c. The Herb-gatherer out of Ignorance gathers Coloquintida for a Pot-herb because it resembles the Vine in it's Leaves shreds a lapful of it and puts them into the Pot as they used wholesome Pot herbs it seems they had no Garden as 1 Kings 21.2 Remark the Second Upon the discovery of this pernicious Plant at the pouring forth of the Pottage the Discoverer cried out there is Poison in the Pot ver 40. Happy were they that in their Company as their President there was a Man of God who went about doing Good as our Lord Christ did Acts 10.38 They sat at his Feet as Acts 22.3 Remark the Third Elisha casts in an handful of Meal into the Pot ver 41. as he had done of Salt into the poisonous Waters of Jericho Chap. 2.20 the Meal could not Cure the poison'd Pottage by its natural Power especially in so short a time but by a Power supernatural and by his eighth Miracle for this being done they pour'd out the Pottage and a hundred Prophets ver 43. fed without harm thereon The Ninth Miracle of Elisha follows ver 42 43 44. Remark the First A Godly Man brings the Prophet twenty Loaves c. not to Baal's Priests saith Peter Martyr but to God's Prophets those first Fruits were due to the Priests of the Lord Exod. 23.19 Numb 18.12 13. Deut. 18.3 4. but those Priests being driven into Judah 2 Chron. 11.13 14. This good Man brought them to the Prophets who in the failure of Priests taught the People and took their Dues from such pious Persons as paid them out of Conscience Remark the Second These were likely but little Loaves one Man bearing twenty of them c. and of Barley too such as was brought to Christ John 6.9 this was no small Gift from one Man that would Honour God with his Substance Prov. 3.9 seeing it was a Dearth How good was God to his Servants thus to provide Food for them Remark the Third Elisha feeds a hundred Prophets with these few little Loaves in the Famine Though Gehazi had seen so many of his Master's Miracles yet his Faith was less than the Loaves so doubted of the possibility of his Master's promise as the Disciples doubted of their Master c. Luke 9.13 John 6.7 9. yet both the one and the other were made good they both are to the full growing in their hands and had to spare 2 Kings CHAP. V. THIS Chapter is a Narrative of Naaman's cleansing from his Leprosie Wherein are Antecedents Concomitants and Consequents First Remarks upon the Antecedents are First The Person 's Description by his Name Condition Authority Victory and Distemper of Body ver 1. The Memoirs of this great Man of Syria are so exceeding memorable both in the cure of his Body and also of his Soul therefore do they take up this whole Chapter in a large distinct Description This was to shew saith Grotius that though the full Showers of Grace did fall upon Israel oftentimes yet some sweet drops thereof did sometimes descend upon their neighbouring Nations and though Israel oft fared worse for them yet now and then they fared better for Israel Remark the Second Pagan Princes may sometimes be Instruments in the Lord's hand to work Temporal Salvations even to a Pagan People Therefore is it said here that Naaman was honourable because by him the Lord saved the Syrians N.B. At that time probably when Ahab and Jehosaphat came against Ramoth-Gilead 1 Kings 22.29 c. then was this Naaman Commander in Chief of the Syrian's Army and the Rabbins tell us he was the Man that shot the Arrow at a venture wherewith Ahab was slain Tho' they that got the better were Pagans and Enemies to God's People yet the Victory is ascribed to the Lord and thus Nebuchadnezzar was the Rod of God Isa 10.5 6. Remark the Third The best of Men have a But at their Door of highest Attainments both in Temporals and Spirituals As Naaman's Valour Dignity Renown and Victory were sawced and stemm'd with this stain but he was a Leper his greatest worldly Grandeur could not cause him to grow so high as to be above the reach of Leprosic N.B. So David that was a none-such in Spirituals A Man after God's own Heart such an honourable Title as God gave not to any Patriarch Prince or Prophet beside him 1 Sam. 13.14 we find not his Parallel in all Scripture-Record for his most famous Hosannahs and Hallelujahs unto which two Heads all Davids Psalms may be reduced than are Recorded of him and this is God's Character of him He turned not aâ—de from any thing that is of set purpose or against Conscience with any Allowance or Approbation in his many other faults and failings as 1 Sam. 20.6 and 21.2 27.16 c. N.B. As great Vertues not sweetned with Sincerity are no Ornaments to bad Men for God to own and acknowledge them so great Infirmities not sowred with Hypocrisie are no great Deformities to good Men for God to disown them these God imputed not to David yet had he but at his Door of Dignity save only in the matter of Uriah for which he smarted 1 Kings 15.5 Remark the Fourth The marvelous Providence of God in extracting good out of evil The Syrians went to plunder Israel ver 2. which was an heinous Sin saith Peter Martyr yet God over ruled their Sin of stealth and man-stealing so as to make it subservient to his Providence In their plundrings they stole an Hebrew Girl which was ordered it seems to wait upon Naaman's Wife This Captive Girl had been Religiously educated and well acquainted with
Prophet Phrophesy very sad Calamities against Judah and Jerusalem in his Chapters 2 3 4 5 6 7 8 9 10 11 12. wherein he tells them plainly that Jerusalem should become like Shiloh c. And the same Doctor solidly saith that the sad Restraint of Rain mentioned Jer. 3.3 did relate to the last Years of Josiah v. 6. and continued some part of Jehoiakim's Time against whom and his Queen he Prophesied Jer. 13.18 and then mentions the Drought immediately after Jer. 14.1 2 3 4 5 6. And 't is an excellent Observation of Dr. Lightfoot That probably there was a League of Judah with Egypt in Josiah's time and such a Relyance upon Pharaoh as the Prophet Reproves Jer. 2.18 36 37. and therefore Josiah's Death by the King of Egypt might be a Temporal Punishment for his Relyance upon Egypt Remark the Third And in these latter Years of Josiah did the Prophet Zephaniah arise to Prophesie whom the Rabbins relate to be the Great Grand-child of King Hezekiah and he Prophesieth against the King's Children Zeph. 1.8 the Three Sons of Josiah namely Jehoahaz Jehoiakim and Zedekiah not only for their new fashions and new-fangl'd Apparel after the manner of the Chaldean and Egyptian Habits but also for their Personal Wickedness of Life even in their Father's Life-time imitating Manasseh's Impious Manners more than the most Pious Example of Josiah for whose Sins and the Sins both of Princes and People Zephany denounces most dreadful Judgments as the Plunder of Jerusalem the Slaughter of their Persons and Destruction in all parts without within and in every Corner Zeph. 1. ver 10 11 12 13 14 15 16 18 c. Remark the Fourth Upon the Antecedents the King of Assyria had Conquer'd Carchemish which belong'd to the King of Egypt long ago Isa 10.9 of which Conquest that Berodach or Merodach Isa 39.1 Baladan there boasteth it lying so near Euphrates and tho' here he be call'd the King of Assyria yet was he indeed the King of Babylon having Rebelled against Esar-Haddon his Lord and Conquer'd him and his Kingdom and now became the Head of the Empire and glory'd in this Title of being call'd the King of Assyria according to the name 2 Kings 23.20 as is noted before and Pharaoh-Necho which signifies Claudus saith Masius the Club-foot or Gouty King marches with his Army to Recover Carchemish This shews he had no Quarrel against Josiah but rather more likely says Dr. Lightgoot in League with him yet because part of the Land of Judea lay betwixt Egypt and Carchemish Josiah durst not trust his March through his Kingdom not so much searing his own danger saith Menochius as because he was now in League with the King of Babylon 2 Kings 20.12 13 14. and therefore was willing to do this kindness for him as to stop the passage of his Adversary Remark the Fifth Whatsoever the Cause was herein good Josiah greatly failed For 1. the King of Egypt sent Embassadors to persuade him to desist a and dissuade him from Resistance 2 Chron. 35.21 saying I come not to Quarrel with thee El beth milchamthi Hebr. but against the House of my War saith Vatablus to wit the Assyrian House and Chedal Leca Meelohim Hebr. that is Desist to War against God by whose Authority I have undertaken this War Grotius thinks God gave this Command to him by Jeremy as he did to Jehu a stranger to true Piety 2 Kings 9.7 But this is not credible that either Jeremy should not declare it to the King Josiah or that Josiah should not acquiesce in the Will of God declared by Jeremy 2ly He failed in so Rashly going forth notwithstanding all the good Counsel that Necho gave him in not fighting against God Tho' Josiah might indeed judge that Necho made use of God's Name in a pretence only to move Josiah the sooner to Desist as Rabshakeh had done before him 2 Kings 18.25 yet in so Important an Affair he should have Advis'd with that famous Prophet Jeremiah or with Zephaniah or Vrijah all Prophets then living Jerem. 26.20 beside a College of Seers c. Secondly The Concomitants of Josiah's Death Where how and by whom Remark the First Josiah persists in going out against Pharaoh-Necho who had given him such fair warning that God would Kill him 2 Chron. 35.21 and met him at Megiddo without considering how the Chance of War is very uncertain Remark the Second Josiah Disguis'd himself ver 22. that he might not be known to be the King as Ahab had done before him 1 Kings 22.30 knowing that Enemies Aimed most at them if espied in the Battel N.B. Peradventure he encourag'd himself to this Fool hardiness by misinterpreting God's Promise Thou shalt die in peace 2 Chron. 34.28 therefore at the first sight 2 Kings 23.29 before the Battel began while he was riding from one Wing to another to set his Army in Array c. saith Josephus an Archer slew him Remark the Third 'T is said Pharaoh slew him 2 Kings 23.29 that is by the hands of his Egyptian Archers who discern'd him tho' Disguis'd to be the King by Valorous venturing himself in the Front of the Battel whereby he provoked the Archers to Aim at him and as Menochius well observeth the Providence of God so ordered the Arrow of one of the Archers that it hit him in a killing part of his Body and gave him his Mortal Wound Remark the Fourth This was to shew saith the same Author that Pharaoh-Necho had not lyed to him in telling him that God had sent him against the Assyrian and if Josiah hindred him therein he fought against God and God would kill him for so doing Yet Josiah did not immediately fall down dead in his Chariot but he said Remove me out of the Battel for I am sore Wounded 2 Chron. 35.23 as Ahab had done in the like case 1 Kings 22.34.35 N.B. 1st The same hand of Divine Providence that had directed David 's Sling stone to hit the killing place of Goliah's Forehead which afterwards made Saul's Javelin to miss David 's Body did likewise direct the Arrow of this Archer to give this good King his fatal blow N.B. 2dly Osiander observes well here that Josiah ought not to have despis'd the Advice that the King of Egypt had given him for it must be consider'd not so much who speaks it as what is spoken c. N.B. 3dly No doubt but some corrupt Courtiers had such Malignity as now to calumniate Josiah for his former pious Reformations and reflectingly to Taunt him that he was now right served for his fool-hardiness in pulling down those Idols c. that his Predecessors had set up Remark the Fifth Yet he had faithful Servants about him who forsook him not in his extremity but remov'd him out of his chief Chariot that doubtless was now full of blood into the next Chariot that follow'd him saith Vatablus and they carry'd him not Mortuum but Moribundum not dead but a Dying Man
Years up Ezek. 4.5 reckoning from Jeroboani's Apostasy for Israel and the forty Years for Judah from Huldah's Prophecie in the eighteenth of Josiah then the last Reliques of Israel and Judah were carried Captive c. Remark the Third The Case and Condition of the Jews after this dismal Destruction of their City and Temple The Conqueror saith Sir Walter Rawleigh exercised his absolute Dominion over the Conquered who upon a second search flew seventy two more that had hid themselves beside the seven Men seiz'd upon before Jer. 52.25 but only five of them were slain 2 Kings 25.19 for Jeremy and Ebedmelech were two of the seven taken by Nebuzaradan saith Dr. Lightfoot and they both were delivered Yet seventy two others were slaughter'd at Riblah Jer. 52.25 26 27. which number hath a considerable Reflection on the seventy two Elders that made up the Sanhedrim who had been first chosen over them Numb 11.26 27. and after this he took the strongest of the People Captive to Babylon leaving the weaker sort behind to Till the Ground 2 Kings 25.12 who would rather be a Burden than a Benefit to them Remark the Fourth The Conquerour appoints Gedaliah who according to Jeremy's Advice had submitted in due Season to the King of Babylon to be Governour over this poorer sort of People 2 Kings 25.22 whom Josephus calls Virum aequum bonum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moderate and just Man in whom the King of Babylon much Confided and therefore made him Vice-Roy and Tributary saith Menochius It appears that this Ahikam the Son of Shaphan was a righteous Man and a Friend to the Prophet Jeremy Jer. 26.24 Ahikam had been one of good Josiah's Counsellours 2 Kings 22.12 by this Man's Authority and Influence Jeremy was delivered and God rewarded him in making his Son Gedaliah Governour Gedaliah Hebr. signifies a great Lord he was a Pious Prudent and meek spirited Man The Prophet Jeremy is committed to Gedaliah's care Jer. 39.11 12 13 14. yet by some oversight of Officers he is brought bound to Ramah the Place of the Chaldees Rendezvouz Jer. 40.1 2 3 4 5 6. there was a sad Mourning of all the Captives at Ramah Jer. 31.15 Matth. 2.18 but Jeremy is loos'd from the Bonds which the Jews had put upon him and was dismiss'd to go back to Gedaliah when 't was perceiv'd he had no mind for Babylon now that Promise took place I will cause the Enemy to treat there well Jer. 15.11 Probatum est Nebuzaradan is now as Active in honouring the Lord's Prophet as before he had been in destroying the Lord's Temple and the Place where his Honour dwelt Remark the Fifth the mighty over-ruling Power that the Almighty God hath over the Hearts of the most Mighty Men as here over that most mighty Monarch Nebuchadnezzar who now bid fare to be the absolute Monarch of the World when he conquer'd Nation after Nation Jer. 25.15 to 32. In whose Eyes God gave Jeremy so much Favour as to take a Fatherlike Care for his Preservation and future Provision Jer. 39.11 c. Having heard of his preaching Submission to the Will of God in yielding c. As this Divine Heart-changing Power was made more manifest upon Nebuchadnezzar afterwards when God sent him a Grazing c. Dan. 4.31 to 37. so now it most eminently appear'd in changing the Heart of Nebuzaradan that praefectus Laniorum the Prince of Butchers and causing him to become so Divine a Preacher Jer. 40.2 3 4. saying The Lord by God hath brought all this Evil he had pronounced against this Place c. N.B. A strange good and pious Speech to come out of the Mouth of so had a Man How could the Captive Jews who were now present hear it but be much affected with it especially hearing him say Behold I dismiss thee with all due Honour as a true Prophet however despised and afflicted by thy own worthless Countreymen I will not only loose those Bonds which they basely put upon thee but I will look well to thee so that thou shalt lack nothing and behold all the Land is before thee c. what could Pharaoh say more to Joseph Gen. 47.6 or Abraham to Lot Gen. 13.9 in granting so noble a Choice and moreover he gave Jeremy necessaries for his Journey coming so Naked and Needy out of his late Prison and a Present fit for a Prophet Jer. 40. ver 5. Remark the Sixth The Fate of that Remnant who the King of Babylon left behind 2 Kings 25.23 to 26. Jer. 40.6 7. Mark 1. 'T was God's kindness to this poor People in moving Nebuchadnezzar to make so good a Man one of their own Countrey as Gedaliah was to be their Governour had a Babylonian Officer been set over them he would have rul'd over them with Rigour Gedaliah being known to be a Prudent and Pious Man Jeremy being left to his choice came to him and so did the Remnant of the Jews even all the Captains of the Army which had been scattered from Zedekiah in his flight 2 Kings 25.5 23. Mark 2. And among the rest came Ishmael of the Blood-Royal Jer. 40.8 and 41.1 Therefore he envy'd Gedaliah for such great preserment looking upon him as a Traitor to his Country in becoming Governour by a Babylonish Power which yet he did in Obedience to Gods Word by the Prophet Jeremy but who can stand before Envy that sharp fang'd Malignity Prov. 27.4 which after cut down good Gedaliah Mark 3. Though Ishmael proved a very Judas yet other Jews came for juster Ends to whom Gedaliah sware his good Affection Jer. 40.9 10. bidding them fall to their Husbandry under his Protection c. Moreover many Jews who had fled into Foreign Parts for Succour and Safety resorted likewise to Gedaliah in Mizpah and they also did gather Wine and Summer-fruits in abundance ver 11 12. which was God's Blessing upon them for loving that Holy Land above prophane Nations Mark 4. Johanan the then honest Captain came and informed Gedaliah that the King of the Ammonites had employ'd Ishmael to slay him but good Gedaliah believed it not ver 13.14 thinking probably that Ishmael durst not do it both because of his own Innocency and the Babylonian Power to avenge such Attempts beside he might suspect likewise that the other Captains did Envy Ishmael for his so much pretended Familiarity with him therefore he hinder'd Johanan from executing Ishmael ver 15 16 from his too much Credulity and Security c. Mark 5. The Murder of good Gedaliah by that wicked Wretch Ishmael 2 Kings 25.25 this he did within two or three Months after the Destruction of Jerusalem Jer. 41.1 2. He and ten Desperado's with him to whom Ishmael probably had promised to restore their Principalities when he should be King or at least Vice-Roy under Baalis King of Ammon who was the Chief Engineer of all the ensuing Mischiefs set on work undoubtedly by Beelzebub the Prince of Devils to hinder so good a
and Flesh was taken out of his Side which therefore God did to Adam sleeping rather than waking Nor could he be a Spectator of this wonderful divine Work yet his Soul was at liberty wrapt up in this Trance or Extasie and by a prophetick Spirit therein he knew what was done and the mystery signified thereby not onely his own natural Marriage with Eve but also Christs mystical Marriage with his Church Eph 5.32 Hereupon being awakened he broke out into those prophetick words This is bone of my bone and flesh of my flesh Yea learned Peter Martyr thinks that Adam observing there was no meet Match found for him among all the Creatures which passed before him in this profound Sleep or Extasie earnestly prayed to God that a suitable Help-meet might be made for him and when this was done he was a great Admirer of that divine Work which he could not be a Spectator of Thus Adam found all things in the World created before himself but saw not the Creation of any thing no not of his own Wife though created after him He must adore the Wisdom and Power of the Creator in all things by his Faith yet must he not see the manner of Gods creating any thing by his Eye God consults not with Adam to make him happy as he was ignorant whilst himself was made so he shall not know while a Second-self was made out of him both that the Comfort might be greater than could be expected and that he might not upbraid his Wife with any great Dependence or Obligation he neither willing the Work nor suffering any pain to have it done The Rib can challenge no more of her than the Earth can of him Then 2 God took one of his Ribs not a bare Bone but a Rib with Flesh on it v. 23. Adam might have one Rib more than ordinary put into his Side for this very purpose therefore Adam was neither monstrous with it nor deformed without it Hence note 1 God took onely one Rib not more whereon to make him one Wife onely he had promised him one Help-meet which accordingly he bestowed therefore Polygamy is a sin and for one man to have many Wives was not from the beginning 2 God chuses rather to build the Woman out of the mans Rib than to form her out of the Earth as he had done Adam which had been all one to the Almighty Creating-power that not onely the likeness of their Nature but also the affection of their Kin-ship might the more oblige those two first-Couples in mutual Love and the same effect of reciprocal Affections might be diffused and communicated to all their Posterity at their entrance into a married estate By this very Argument the Apostle exhorteth all Husbands to love and cherish their Wives as they do their own bodies seeing they are their own flesh Eph. 5.28 3 Note the Woman was not made as the Rabbies say of the Eye of man that she should not be a wandering unstable Creature like Dinah Gen. 34.1 neither was she made of the Eye of man that she should not be a listener and hearkener like Sarah Gen. 18.10 14. but she was made of a Bone and yet but of one Bone ne esset ossea lest she should be stiff and stubborn as a Bone for some say when the Man lost Free-will the Woman found it and kept it ever since And 't was of a Bone not taken out so high as the Head that she might not usurp Authority over the Man and become his Imperious Mistress Nor so low as the Foot that she might not be trodden upon by him and be his Slave and servile Vassal but of a Bone betwixt Head and Foot a Bone out of the Side that she might be betwixt both a collateral Companion or Side-fellow or Yoke-fellow that stands upon even ground with her Husband though drawing upon the Left side A Bone from under the Arm to signifie Protection and not far from the Heart to shew the Dilection or Love that Man owes her It was a Bone from the Left side as most say where the Heart is seated to teach what hearty love ought to be betwixt the married Couples As the Husband is the Wifes Head so the Wife is the Husbands Heart even the Wife of his Covenant Mal. 2.14 She must eat of his Morsel drink of his Cup and lie in his Bosom 2 Sam. 12.3 His Authority must relish more of loving Respect than of rigorous Power and her Observance must rather be heartily than grudgingly performed 3. When God had builded the Womans Body hereupon our Bodies are called Houses Job 4.19 and 2 Cor. 5.1 and inspired a Soul into it Gen. 1.27 he brought her to Adam v. 22. The same God who was her Builder was her Bringer too yea and her Conjoyner in Marriage with the Man God brought the Woman to the Man as a Wife to her Husband and joyned her to him as an Helper whereby is shewed the Sanctity and Dignity of the married estate for God did not onely ordain Marriage in the general but he also made the first Marriage himself and that in the best and holiest estate that ever man enjoyed on Earth 'T is the pious opinion of some that the Son of God having here put on the Form of man did bring this most beautiful Woman formed by himself in his hand to the man and in most Divine and elegant words gave her in Marriage to him Whether this were so I shall not assert yet sure I am Moses doth assure us that three things were done by God himself in this first Institution of Marriage As 1 Dixit God said 't was not good for Man to be alone c. Gen. 2.18 2 Duxit God led the Woman by the hand to the Man and so was both the Father to give tier in Marriage and the publick Person to marry them in a solemn manner 3 Benedixit God blessed them Gen. 1.28 yea and a three-fold honour is put upon Marriage in Scripture by all the three persons in the Trinity 1. God the Father was the first Institutor and Ordainer of it not Cecrops or Lycurgus or Numa as Heathens say 2. God the Son honoured Marriage with his first Miracle as well as Presence Job 2.2 11. God the Son works his Miracle for confirmation of God the Father's first Ordinance to wit the first Marriage 3. God the Holy Ghost sanctified the state of Marriage by over-shadowing the betrothed Virgin Matth. 1.18 20. when Mary was espoused to Joseph she was found with child of the Holy Ghost The power of the Highest did over-shadow her Luk. 1.35 as the Spirit did the confused Chaos at the Creation Gen. 1.2 this wonderful Conception of Christ Mirari licet Rimari non licet must be believed and admired but cannot be pried into nor expressed Note hence 1 that Marriage is honourable to all Heb. 13.4 and therefore not to be prohibited to any as the Romish Church doth to their Priests
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
earnestly for him v. 22. saying Sin not against the Lad both these are expresly mention'd there This good counsel of Reuben as he was the Eldest and so of most Authority should have prevailed and taken place with his brethren to restrain them from Sin though they did not hear him yet his honest Endeavour to prevent it is very Commendable 3. Reuben made a most doleful moan when he miss'd Joseph out of the dry Pit into which he had designedly consented to cast him as before It seems Reuben was absent when Joseph was Sold Great enquiry is made where he was at his Brothers Sale 1. Some think that he was then gone to Minister to his Father according to his course as Courtiers in Office at Court have their Times and their Turns of waiting upon the King the Father of their Countrey as Jacob was the Father of the Family 2. Some say That he was now gone aside to mourn alone by himself for his detestable Incest with his Father's Wife Gen. 35.22 But 3. Others more probably suppose that Reuben having an earnest desire to deliver Joseph to Jacob withdrew himself from his Brethren when they sat down to make merry for being so well rid of their derided Dreamer now to be famish'd in the Pit and went some considerable way round about the better to avoid their suspition from them to Joseph that he might draw him forth and dismiss him homeward without their knowledge and therefore Josephus saith that Reuben came to the Pit in the Night-time for more privacy but wherever he was before he could reach thither Judah to free Joseph from dying painfully by Famine in the Pit had counselled and the rest consented to fell him to the Merchants that just then were providentially passing by and Sale and Delivery was made of Joseph to the Ishmaelites in Reuben's Absence and without his Consent or so much as his knowledge so when Reuben after he had fetch'd his long compass came to the Pit and found not Joseph there he then declared his great love to Joseph by his bitter Lamentation he made for him which an old Manuscript thus pathetically expresseth Heu quid Agam Periit puer ille puer puer ille Moses saith He rent his Clothes act the missing of him and Returning to his Brethren with a most grievously troubled Spirit rending his Heart as well as his Garment Joel 2.12 when he in the extremity of Passion lamentably cried out The Lad is not and I whither shall I go Gen. 37.29 30. now suspecting that they had slain Joseph in his absence he no longer can conceal his design to deliver him which they had disappointed by putting him to Death as he imagined and as his Phrase He is not imported for that Phrase is frequently used for one that is dead or so reputed Gen. 42.13.36 Jer. 31.15 and Matth. 2.18 and he might be the more jealous Joseph was slain by them because of their Resolve they express'd Come let us kill him and cast him into some Pit Gen. 37.20 This did cause him to cry out Oh whither shall I go How can I look my Father in the Face who will be sure to blame me most as being the Eldest and who hath beforehand a bad Opinion of me above all my Brethren because I have already more grosly than any of you offended him by committing Incest with his Bilhah My Father will require his Darling at my hands Thus in this great perplexity before he understood what was done he bewailed his Case as Desperate not knowing what to do or whither to go Hence by these premised passages some learned Men do conclude very charitably that Reuben repented of his Sins both against his Father Jacob and against his Brother Joseph and that he was also reconciled to God upon his Repentance which may the rather be judiciously judged seeing Moses in Blessing the Twelve Tribes doth so pathetically pray for Reuben saying Let Reuben live and not die Deut. 33.6 that is let him have a Nail and a Name in God's House notwithstanding the heinousness off his own Sin and the harshness of Jacob's Sentence denounc'd against him Gen. 49 4. where Jacob's speaking to him in v. 3. Thou art my first-born Thou and Thou c. then out of high Indignation for this odious Transgression turns from him with Abhorrency and Directs his Speech to his Brethren saying He went up c. that his severe Censure might be their seasonable Caution The severity of Jacob's Doom Reuben thou shalt not excel to wit in Number as well as Valour Moses prays that God would mitigate this Saying Let not his Men be few that be may continue one of the Tribes of God's People though diminish'd in Dignity for his soul Sin And 't is very Remarkable that Moses mentions Reuben the first of the Patriarchs though he had forfelted his Birthright as is supposed for this his kindness to Joseph together with his Repentance whereas he wholly omiteth Simeon in his last Legacy of Blessing Deut. 33 not only for his cruelty to Shechem but as may well he supposed for his unkindness to Joseph seeing Joseph singles out Simeon as the worst of his Brethren and who had shew'd himself most harsh and hard-hearted towards him when they sold him took him from among them all as their chief Ring-Leader and of the most turbulent Spirit and bound him Gen. 42.24 The want of whom Joseph knew would be the least Affliction to Jacob. And indeed bad Simeon been so kindly inclin'd to Joseph as were Reuben and Judah they in conjunction with him the Eldest but one might have over-ruled their Younger Brethren and not have brought such a sore Affliction not only upon their Brother but also upon their Father whose life was bound up in the life of the Lad therefore of all the rest Joseph judg'd Simeon had most need to be humbled and Moses thought him fittest to be expunged out or the Roll of the Twelve Patriarchs where still there were twelve Joseph's being enlarg'd into two of Manasseh and Ephraim beside or without him yet ranks Reuben in the first rank though he had lost his right of priority as Joseph had pass'd over Reuben when he seem'd to charge all his Brethren for Spies because He knew he had shew'd Kindness to him and did not put him but unkind Simeon into Prison Philo affirmeth that this Reuben understanding afterward which at first he understood not but thought they had kill'd Joseph how they had sold him at Judah's instigation utterly exclaims against them as being worse than those Theives who will dare to Kid-knap and sell away Strangers but never any were so wicked as wickedly to sell away their own Brother yet modern Authors as Mercer and Pareus c. do think that though Reuben made an hideous outcry at the missing of Joseph in the Pit and gave certain Signs of his hearty sorrow at his returning to the rest who like crafty hardened Villains at first
for us but alas we are made the Tail and not the Head v. 44. because of our Disobedience Thus it was with Ephraim Hos 13.1 The Fourth Remark is such an over-ruling Providence of God attended Joseph that those very means which let in upon him his State of Humiliation were improved thereby to hand him into his State of Exaltation Thus God can by the same means whereby we were cast down raise us up let us leave it with the Lord 't is not good to search too deep into God's Secrets Deut. 29.29 As the Declaring of his own two Dreams to his envious Brethren brought him into all this Misery so the Interpreting of the Butler and Baker's two Dreams to them proved in due rime a great means for his full Delivery at his Age of 28 and two years after the Expounding of Pharaoh's two Dreams to him became not only the Effectual means of his Actual full Delivery but was the very step and stirrup whereby he did climb up into his lasting full Advancement Gen. 40.13 17. and 41.1.25 46 c. The Fifth Remark is also God gave to Joseph for his 13 years Affliction in his Service and Imprisonment full fourscore years Liberty Prosperity and Honour God is a liberal Pay-master and his Retributions to his Servants for all their Sorrows and Suffrings are more than bountiful as to Joseph his Servant here whom God both Inlarged and Advanced by Dreams as before he had been so low abased by them as at last to be thrust down into a Dungeon but behold his God lets down a Ladder of Love to him as he had done to his Father Jacob Gen. 28.12 to lift him up out of his low Condition a Ladder of many Rounds every ascending Step exactly answering those of his descending in this Ladder of Promotion As 1. For his Servitude and Slavery he hath given him a Ring an Ensign of Liberty an Ornament of Honour and a Badge of Authority Gen. 41.42 It being his Signet or Sealing-Ring wherewith he was invested with power as well as honour to Seal with Royal Authority what Commands or Decrees he pleased for the People's observance see Esth 3.10 and 8.2 and Luk. 15.22 2. For his Course kind of Cloathing suitable to his servile and slavish Condition yea for his Mourning Prison-Garments Pharoah gave him a Sute of Silk or very fine Linnen Cotton or Bombazene such as Princes wore so he was ranked among his highest Courtiers 3. For the Iron fetters upon his fett Psal 105.18 He hath a Chain of Gold about his Neck that he might not seem Inferiour to any Prince in the Kingdom 4. For his being fixed in a fast and firm Prison and Dungeon he could not stir his feet out of the Stocks Pharaoh gives him a moveable Chariot whereinto he set his feet to go abroad at his pleasure with Honour yea the second Chariot of the Kingdom Gen. 41.43 which was one of the Royal Chariots as 2 Chron. 35.24 wherein to Ride as a Vice-Roy raised above all the other Princes as Mordecai was mounted upon the King's Horse Esth 6.8 so was Joseph in the King's Chariot and is made the Second man in the Kingdom for Interpreting Pharoah's Dreams whereas Daniel was but made the Third man for Reading the writing upon the wall Dan. 5.29 5. For all his opprobrious Reproaches and contumelious Disgraces that both his barbarous Brethren and his leud Mistriss loaded him with he hath now in their stead the King's Herald to Proclaim before him Abrech Tender-Father or Father of the King for as Ab Hebr. is Father so Rech in Syriack is King from whence the Latin Rex is derived or Oh thou Blessed one as it comes of Barak to Bless whom God hath made a Father to Pharaoh and all the People Gen. 45.8 and while they thus Blessed him who had been sufficiently cursed they bowed the knee to express their Reverence to him who was young in Years yet old in Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old young man 6. For his being separated from his Brethren Gen. 49.26 He was received into the Royal Society of the Right Honourable the King's Privy-Councillors and was constituted as Chair-man at the Conncil-Table which though Moses doth not express yet David intimateth in Psal 105.21 22. All the very Privy-Councillors as well as the Private People were bound possibly by Oath to obey him in all things and as out of the Chair he magisterally taught these Senators Wisdom Thus the Hebrew Rending runs He bound the Princes to his Soul or according to his Will and made wise his Elders teaching them not only Civil and Moral but also Divine Wisdom for which Cause God sent Joseph saith he into Egypt that some sound of the Redemption of faln Mankind might be heard in that Kingdom at that time the most flourishing in the World Neither is Moses altogether silent herein for he calls him a Master of Wisdom or Father to Pharaoh Gen. 45.8 much more to his Councillors and he says that no hand or foot shall move to wit in Affairs of State at Home or in foreign Embassies abroad without Joseph's order he was the King's Plenipotextiary Gen. 41.44 7. For his being scost'd at by that scornful title of Dreamer Captain-Dreamer Hebr. or this Architect of Dreams Gen. 37.19 and Rogue c. by Potiphar and his Brethren c. behold now he hath an High name of Honour and Office put upon him that is Zaphnath Paaneah Gen. 4◠45 which signifies in the Egyptian Tongue a Revealer of Secrets for his foreshewing the seven years of Plenty and the seven years of Famine or thee Saviour of the World for his saving many Lands from being Famish'd by storing up Provision before the Famine came Wherein he became a most eminent Type of Christ who is so Indeed 8. For his solitary Life he had led a long time both as a Servant and as a Prisoner God gave him in Honourable Marriage the Daughter of Potipherah Prince of On for so cohen signifies Exod. 18.1 and Davids Sons are called cohenim 2 Sam. 8.18 Chief Rulers they were Princes but not Priests And though Joseph was in this strange country constrained to Marry an Idolater because he could not take a Wife out of his Fathers Kindred as Jacob did the Daughter of Laban an Idolater in Syria and Moses a Midianitish Woman Yet the Daughter of a Civil Prince though Idolatrous was a fitter Match for this Religious Man than one of a Superstitious Priest who was a Master of Idolatrous Mysteries this Joseph's Conscience could not dispense with unless he had in this as he had in other things some special direction from God However 't is beyond doubt Joseph instructed her in the true Religion c. 9. And that Joseph might have a full accumulation of comforts proportionable to the time of his Troubles for thirteen or fourteen years of his state of Humiliation whereof about three years he lay in Prison God gave him Fourscore years of
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
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
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
14 15. the Apostle faith That which now letteth will let until it be taken out of the way 2 Thess 2.7 Hitherto saith Dr. Lightfoot had the Jews been building God's House at the instigation and encouragement of God's Prophets Haggai and Zechary but now they have a Commission from the King that removed all Remora's out of their way Mark 1. The Elders of the Jews now did prosper in their Building Work even those very Men whose Names their Adversaries the Informers had taken saith Wolphius and sent them upon Evil Designs to King Darius that he might order his Officers to Apprehend them and clap them up close Prisoners c. but now their Work was become Glorious which before had been Dangerous Mark 2. Their prospering in this Building Work was not to be ascribed to Chance or Fortune nor to Dariu's good Humour but unto God only who both sent his Prophets to prompt them forward in their present proceedings and by his Almighty Power so disposed Darius's Heart as to publish this his Noble Decree for promoting it by Royal Authority therefore 't is said to be done by the command of the God of Israel ver 14. Mark 3. Because 't is added by the command of Cyrus Darius and Artaxerxes c. ver 14. Some suppose this third King was Darius's Son Xerxes who was a favourer of the Jews saith Josephus and as his Father's Vice-Roy promoted this favourable Decree thus saith Masius out of Junius But the most likely opinion is that of Dr. Light-foot concurring herein with Wolphius who saith that Darius and Artaxerxes were but one Man for the Hebrew Vau before Artaxerxes is used there not for Conjunction but for Exposition as if it were said Darius who is also call'd Artaxerxes ' which was the common Name of Persian Kings Mark 4. Those two Persian Kings Cyrus and Darius were of great Renown both in Sacred and Civil History Plato makes them the two grand Restorers and Inlargers of of the Persian Monarchy c. and Herodotus testifieth that these two were highly Honour'd among the Persians for their Kingly Munificency These Testimonies are the better because they hold consonancy with Sacred Writ which gives an high and honourable Character upon both those Kings they both Honour'd God and therefore God Honour'd them 1 Sam. 2.30 but such as will not serve the Church shall perish Isa 60.12 Mark 5. Darius's Decree was issued forth in his third Year and the Temple goeth forward that Year and his fourth and fifth Year without any Interruption from the Horns that were now broken c. and it was finish'd in his sixth Year ver 15. in Haman's lucky Adar or February So that it was four Years in building saith Sanctius and about twenty Years after the Foundation had been laid saith Salmeron the Jews therefore were out in their Account of forty six Years John 2.20 unless they meant it of Herod's Temple which was long in Building and Beautifying whereby he sought to ingratiate himself with the Jews Ramark the Fifth Is the Dedication of the Temple as soon as it was finish'd ver 16 17 18. wherein the Priests and Levites did Solemnly set it apart for Sacred Service saith Wolphius and for no other Use whatsoever using all those Rites and Ceremonies which the Lord had appointed for that purpose and this they did with great Joy as Solomon had done at the Dedication of his first Temple 2 Chron. 7.10 Thus God had required that his Worship should be celebrated with Joy Deut. 12.7 and had made it a Condition of an Acceptable Service Deut. 26.14 because saith Wolphius Joy exhilarates Mens Minds which Sorrow suppresseth As they had laid the Foundation with Joy Chap. 3.11 12. so much more now when they had laid the Top-Stone and in Consecrating it to God's Worship which they did by an Hecatomb so famous in Homer and over all the World saith Wolphius that is an hundred Bullocks tho' it was small to Solomon's 1 Kin. 8.63 yet highly accepted in Heaven because they did what they could Mar. 14.8 Lev. 14.22 32 c. and by twelve He-Goats for the Twelve Tribes of Israel N. B. Tho' Ten of the Tribes were gone off and dispersed they knew not where yet will they remember them in their Prayers as we ought to do for all the Israel of God in all places This whole Matter was manag'd after the manner of the Law of Moses Remark the Sixth The next Consequent after the Dedication of the compleated Temple was their Solemn Celebration of the Passover in it thus Consecrated ver 19 to 22. Mark 1. This probably was the first Passover saith Sanctius because no Time before was peaceable enough to suffer it nor any place capacious enough to contain so vast a Multitude nor indeed were they before so Purify'd to keep it as ver 20. Mark 2. Not only the Priests and Levites did Purifie themselves but also the People to partake worthily of this Solemn Passover N.B. which now minded them of a double Duty First Their Fore-fathers Deliverance from Egypt and Secondly Their own Deliverance from Babylon but above all Thirdly It was for confirming their Faith in Christ the True Paschal Lamb. They were all Sinners so needed a Saviour Mark 3. Many Proselytes who had lived among the Jews and were converted from polluting Paganism by their pious Instructions and Conversation did Purifie themselves Mark 4. All those together kept the Passover joyfully because God had turned the King's heart toward his Temple and made their Enemies to be at Peace with the Jews c. N. B. Darius is call'd the King of Assyria ver 22. for tho' Persia was his Hereditary Kingdom yet the God of Israel had made him Head of that grand Assyrian Monarchy and therefore is he so styled and his now strengthening the Jews hands did more Ennoble him than any thing else Ezra CHAP. VII THIS Chapter contains the Appointment of Ezra to go out of the Kingdom of Babylon with a Second Return of the Jews into Judea and unto Jerusalem from their Captivity c. Remark the First The Description of his Person ver 1 2 3 4 5 6. Mark 1. His Name Hebr. signifies an Helper and according to the Notation of his Name he became a singular Helper of the Afflicted Church of God as appeareth in thâ—â— four following Chapters Mark 2. His Genealogy wherein divers Persons are omitted for brevitie's sake which may be supplied out of 1 Chron. 6 7 8 9 10 11. saith Capellus for Ezra had wâ—â— both those Books of the Chronicles before he wrote this saith Buxtorf and therefore is he the shorter here referring this latter to his former Chronicle in both which 't is evident saith Wolphius that Ezra descended from Aaron Mark 3. His Qualification for his Generation-work ver 6. He was Sopher Maâ—ir a Nimble Textman saith Piscatory a great Scholar and excellently skilled in Scripture Learning who having got saith Grotius the most Accurate Copies put forth
three following Maladies for so soon as Nehemiah returned he found all the Frame which he before his departure had framed to be run out of Frame and notoriously disjointed so falls afresh to Reform that as the Devil and his Instruments had notably bestirr'd themselves in hurling all into a Confusion and Deforming during his short absence what he had Reformed so he upon his return as notably bestirrs himself to Reform what they had Deformed Remark the Fourth Some good Souls to free themselves from the guilt of sinful Silence inform Nehemiah what Eliashib had done This they did not to Disgrace but to Reclaim him and not suffer Sin to lie upon him this is Hatred Levit. 19.17 This Information put the good Man into a Paroxysm ver 7 8. into a pang of Passion that so Sacred a Place should be Polluted by Tobiah one who in many respects ought not to come there 1. being no Preiest 2. but a Stranger and not so much as an Israelite 3. One of the worst of Strangers a cursed Ammonite and 4. the worst of Ammonites a cruel Enemy to God's Church No wonder if his Spirit was moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as blessed Paul's was at the Idolatry of Athens Acts 17.16 seeing this Pollution was performed by the permission of the High-Priest himself who ought to have punish'd the like Prophaneness in others and to Reform it c. Remark the Fifth Hereupon this Holy Man casts forth Tobiah's Vnholy Houshold-stuff out of the Holy Place tho' his Stuff was Stately and so Copious as to furnish many little Chambers of the Levites the Partitions whereof were all pull'd down by Eliashib's order to make only an Apartment for his Alley Tobiah a Room capacious enough to receive his Rich Furniture yet out all goes by this good Man and when thaâ—â—as done the Levites must Purifie it according to the Law Numb 19.9 and then fill it again with such Sacred Stuff ver 9. as God had appointed N. B. Oh that we could learn by this Example to empty our hearts of Sin and being Purified get them fill'd with Grace Acts 15.9 The Second Part of this Chapter relateth likewise the Second Malady together with a Second Remedy ver 10 to 14. Remark the First Relating to the Malady to wit God's Ministers were defrauded of their due Maintenance allowed them by God's Law As the People had heard out of Moses's Law that no Ammonite must enter God's House c. ver 1. this had startl'd them about Tobiah's Entertainment c. so they had solemnly Sworn that the Levites Portions should be duly and truely paid lest the House of God should be forsaken by them Chap. 10.37 39. Now is Nehemiah as much startl'd to find them guilty of gross Perjury in detaining the Levites Dues and forcing them thereby to forsake the City and shift as they could in the Country N. B. Want of maintenance forceth Ministers to leave their Charges saith Wolphius and pick up a livelihood out of Rustick labours c. Remark the Second Many Conjectures are made why the Portions of the Levites were not paid as 1st The People would not pay them tho' they had lately sworn to do it because the High-Priest Eliashib was now corrupted and they might think he had corrupted the Levites under him Like Priest like Levite therefore they detain'd their Portions that they might not be maintain'd in their corrupt courses 2ly They saw that Eliashib took those Portions paid in as he had done the Levites Chambers and converted them to his own private Service employing them for the entertainment of Tobiah and his other great Allies 3ly Saith Wolphius they might be sensible that Tobiah himself or some of Tobiah's Servants made a Seisure on them for their own proper Service which was a prophaning of Sacred things and therefore they abhorred the Offerings of God as others had done upon the like occasion 1 Sam. 2.17 When the High-Priest was so bad they might well think that the Levites were little better if the Head of a Fish do stink the Body soon catcheth the putrefaction c. But 4ly It might be saith Wolphius from the Covetousness of the People who took this occasion of advantage to reserve those Portions to themselves contrary to their late Solemn Covenant Chap. 10.37 N. B. Oh how apt are Men to Argue God out of his own Dues and how witty will Persons be with Excuses to save their Purses Remark the Third Those Levites that were thus defrauded of their Dues were truly Religious for 't is expresly said ver 10. that they did their Work and therefore were worthy of their Wages N. B. Even of that double Honour due to them 1 Tim. 5.17 the Honour of Countenance and the Honour of Maintenance which the Magistrate must manage or Religion will run towards Ruine as it did here till Reformed c. Remarks relating to the Remedy are First Nehemiah's Expostulation with the Rulers ver 11. wherein he sharply Reproved them for their Remissness and setting loose the Golden Reins of Ruledom swaying the Sword of Justice in vain which Wolphius calleth the chief cause of all this culpable Miscarriage insomuch as their passive connivence at least suffer'd all this Sacrilege Nor did Nehemiah rest in Words only but he added Deeds also in collecting all the scatter'd Levites from their Country Glebes into Jerusalem that Gods Service might no longer be neglected and his displeasure provoked for breaking their Covenant Chap. 10.38 39. setting them all in their own Stations to exercise their Offices Remark the Second This Remedy removed the Remora's ver 12. for then all Judah brought in the Portions of the Levites not only because they now were satisfied that they would be applied to their proper Use and no more Abused by Eliashib c. as before but more especially from that Veneration they bare to their good Governour 's Authority N. B. Luther complaineth If there were no Compulsory means by the Authority of Magistrates for the maintenance of Ministers and were they barely left to the Peoples Benevolence they would meet with a sorry pittance and be but poorly maintain'd But here Nehemiah's Authority brought in all sorts of Tythes into a Publick Treasury v. 12. a Place purposely appointed saith Piscator for their Reception Remark the Third Moreover Nehemiah constituted such Treasurers as were accounted faithful by common Fame for no Man saith Grotius can Deceive all Men because he had found the former Trustees perfidious in their Trust but these faithful Men he was confident would make a due Distribution ver 13. N. B. 'T is a point of very high Honour to be found faithful in Places of great Trust Numb 12.7 2 Kin. 12.15 and 22.7 2 Chron. 19.9 and 31.12 and 34.11 Neh. 7.2 and 't is Honourable to be accounted Faithful as here and 1 Tim. 1.12 to be so is the duty of all Stewards 1 Cor. 4.2 And those Treasurers here dealt faithfully 1. In Receiving readily 2. In
4.18 23. not for Recreation-sake or for a past time nor as the Circumcelliones of old to make a vain shew of their Hypocritical Holiness nor as the Jesuits into whim the false Pharisees have fled and hid themselves do now to make Proselytes and to pervert Passengers that go right in their way Prov. 9.15 but his end was to finish his Fathers Work and for calling his Apostles c. The Fourth Remark is Christ came to Cana in Galilee where he wrought his first Miracle Turning Water into Wine at a Marriage Feast which some say was made at John his Beloved Disciples Marriage John 2.1 11. God the Son works his first Miracle for the Confirmation of God the Father's first Ordinance in Marrying Adam and Eve in Paradise Hereby his Apostles whom he had chosen and called believed on him more than they did before they proceeded from faith to faith Rom. 1.17 and 1 John 5.13 N.B. Note well Wine may be wanting though Christ be at the Wedding yea Bread though Christ be at the Board Yet 't is good that Christ be an Invited Guest his presence sanctifies what is present supplies what is absent and prevents extravagancies and disorders c. Sin in shamefaced when in Christ's Eye Those Disciples lighting their Torches one at another John 1.41 45. must also come with Christ to be Witnesses of this first Miracle John Baptist points at Christ to Andrew He to Peter c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness Christ was kinder to those Disciples than they expected to he is and will be to all-Commers to him He will in no wise cast them out John 6.37 They staid with him all the Day and as some say all the night too though he had not an Hole or House of his own N.B. Note well 'T is good to come near Christ and not be shie or keep at a sullen distance from Him such as stay with him shall partake of his Grace and Goodness N.B. Note well Christ Honours Marriage with a Miracle though Antichrist dishonour it with Mistakes and Prohibitions Those Miracles that are father'd upon Christ in his Minority are but Fables for then this could not have been his first now his Mother Mary both expected and desired to see some Miracle for supposing she had yet seen no domestick Miracles yet had she seen enough to raise up her Desire and Expectation the Star at his Birth did presage a famous life and beside his Disputing with the Doctors c. She saw he had cast off his private Trade the Carpenters calling and betaken himself to the Publick Ministry Now she longs to see something more than ordinary from her Son especially upon this opportunity the Bridegroom John the Evangelist or who else and the Bride were but a poor Pair who had more Company than Wine Mary a well-wisher to the new Couple intimates this defect to Christ not without Hopes of a supply Christ as Creator was above the Command of his Mother and would not work this Wonder as his Mothers Instigation but at God his Fathers Designation c. From hence Note N.B. Not well 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle Married Persons must not Dishonour it by turning aside to strange flesh what do such therein but dissolve their Relation to Christ who declares himself an Husband to his Church all acts of uncleanness ought to be avoided N.B. Note well Christ and Satan walk in two contrary methods For Satan always gives the best first and reserves the worst last therefore Sin is never to be judged of by its coming to us but by its parting from us for though it bring Honey in its Month yet ever hath it a sting in the Tail The Tempter is like the Panther which enticeth men to him with his fragrant smell and then devours them On the contrary Christ's work is worst at first the best is behind First the bitter Waters of Repentance and then the Communication of Comforts The sweetest of Honey lays in the bottom of the Pot the best Wine Christ gave last at this Feast John 2.10 N. B. Note well Order of time is not in this Discourse strictly observed save concerning the four Passovers which were the measure of Christ's Publick Life as order to place is according to the Method of the Holy Pen-men who upon mentioning a Place take that occasion to relate stories out of their proper Time because they would take up the whole story of that place all at once together Therefore though Christ made three Perambulations of Galilee yet what works Christ wrought at the same Place but not at the same Time is here related The Fifth Remark is Christ's coming again to Capernaum his own City of Abode and Retreat when wearied with Travelling and Preaching abroad this place Christ dignified with many Miracles of Mercy in his being oft there As 1. On the Sabbath Day he cast out of Devil in the Synagogue Luke 4.31 33 c. and Mark 1.21 to 29. which Miracle hath these notable Marks 1. The Devil can foist himself into places not only where Christ is taught but where himself teacheth Drexelius's Vision was His seeing ten Devils at a Sermon and but one at a Market for which this Reason was rendred that at a Sermon People are mostly serious therefore Beelzebub to divert them from profiting by the word though ten Devils few enough for that tempting work but at a Market People are prone enough to Tempt one another into Sin so one Devil would serve there 2. Preaching with Authority not frigidly and Jejunely as the Scribes hath a power in it to startle Devils Such Grace was poured into Christ's Lips Psal 45.2 that all his Auditory was astonish'd at his Doctrine as one saw him without Reverence so none head him without Amazement even this Demoniack was first disturbed and then dispossessed The Evil-Spirit was made to cry out as one pained by the Word that went out with Power 3. The Unclean Spirit cried What have we to do with thee c. Oh horrible Impudence As if Christ were not concerned where his Members are perplexed the Devil grosly mistook here in severing from the Head the sense of an injury done to Members David felt his own Coat cut and his own Cheeks shaven in the Coats and Cheeks of his Servants 2 Sam. 10.5 6. The Soveraign suffers in his Subject nor is it other than Just that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell Christ is as sensible of the abuses done to his Saints Acts 9.4 Their sufferings are held his Col. 1.24 and their Reproach his Heb. 13.13 11.26.4 But if the Devil hath nothing to do with Christ Christ hath something to do with him for vexing a Servant of Christ notwithstanding his fair words he gives Christ to be rid of him as some do the
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ— one upon the Neck of another Though Christ commanded the Cripple to bear thâ— burthen of his Bed which was servile work for a Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâ—â—â—â—â—dence to demonstrate the truth of the Cure like as at another time he comâ—◠〈◊〉 them to give Meat to the Damosel whom he raised to life Mark 5.43 noâ—â—â— any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ— So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â— so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth â—oâ— thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst
Magdala call'd Papus of Judah so though born at Bethany was call'd Magdalen by Marriage This Woman Sinner meets Christ at Simon the Pharisee's House not as many others for curing of their Bodies but she comes for the curing of Her Soul making her Eyes a Fountain to wash Christ's feet in that she might have his side for a Fountain to wash her Soul in and wiping them with the Hairs of her Head in stead of a Towel that he might wipe away her sins from the caule of her Heart likewise she kissed Christ's Feet that he might kiss her with the kisses of his Mouth Cant. 1.2 We read not that the Virgin Mary ever did what this Mary the great Sinner did 'T is a question whether Innocency or Penitency glorifie God more This Woman loved much Luke 7.47 Therefore brought she to Christ an Alabaster Box of Ointment very costly John 12 â— Present for a Prince and such a one as Cambyses sent to the King of Aethiopia as Heroâ—â—tus and Pliny relate sparing for no cost at which Simon the Pharisee was offended as well as Judas the Traitor censuring his Betters Luke 7.39 John 12.5 6. Simon pretends to be more Holy as Judas to be a better Husband but Christ answers both their Cavils c. The Fourth Remark is After this Dinner at Simon the Pharisees House Christ is presented with a sad sight of a Demoniack that was both Dumb and Deaf yea and Blind also Luke 11.14 Mat. 12.22 'T is said in Mark 3.19 That Christ went into the House with his Disciples to wit unto this Pharisee's Feast where Christ's Mouth was not stop'd with good Chear The Proverb is He that receives a Courtesie sells his Liberty but so did not Christ either at Simon 's Table Luke 7.40 c. or at Martha's Luke 10.40 41. or at another Pharisee's Luke 11.37 where he sets forth the Pharisees in their own colours and entertaineth them with as many Menaces and Woes as they did him with Messes of Meat ver 39 40 41 42 43 44. Mat. 23.13 14 15.25 27 29. But Christ could not rest long in Simon 's House for this Doleful Spectacle of this Demoniack was brought home to him and the multitude were met to hear and see what Christ would do with the Devil in this Possessed and Christ readily gratify'd them with the neglect of himself having more compassion upon this miserable man than upon his own wearied Body N. B. Note well The misery of this Possessed man was matchless for saith Theophylact the Devil had shut up in him all passages of Faith and Salvation by bereaving him of the use of his Eyes Ears and Tongue Oh! what a great mercy have we all from our good God in the use of all our senses multò plures sunt gratiae privativae quà m positivae saith Gerson the Chancelor of Paris There be more evil things we are preserved from than are the good things we are priviledg'd with Alas how soon may any of us be made blind deaf or dumb which is asserted in the adage Cuivis potest contingere quod cuiquam potest that which is one mans case though never so sad may be any man's case N. B. Note well Such as are born deaf must be dumb too because language is learned by hearing it from others And N. B. Note well 2. When we see another stricken with any Divine stroke and our selves spared then should we keep a Passover for our selves for God's passing over us and say that he hath punished us less than we have deserved Ezra 9.13 The Fifth Remark is Christ's Favours seldom come single to us here was a double yea a treble Miracle of Mercy from him to this man in this deplorable case 't is said Luke 11.14 Christ was casting out a Devil and it mas Dumb that is It had made the man dumb and not only so but deaf and blind too There is a series a concatenation of mercies in this Miracle The dumb was made to speak the deaf to hear and the blind to see by the power of it At this the People wondred Mat. 12.22 23. The word never works kindly till Men hear and admire it and oh that we could admire with this Multitude God's word and his multiplying Mercies on us c. The Sixth Remark is But the Pharisees instead of admiring fall on foul censuring of Christ 1. Saying that he was Mad. And 2. That he had done this Miracle by Magick Art First of the first The Pharisees were so mad to see so many mighty Miracles wrought by Christ's Almighty hand whereby they foresaw not only the loss of their Reputation among the People but also the fall of their Pharisaical Kingdom This inraged them so that as if that Devil which was cast out of the Demoniack's Body had got into those mens Souls they spread abroad a report that Christ was Mad Mark 3.21 whereof his Friends his Mother and Brethren hearing came to see whether he was beside himself according to that malicious report and to make provision for him if they sound it true as for a Mad-man but finding it false those Dogs his Accusers were mad not this Meek Lamb of God however they would have interrupted him in the course of his Ministry Mat. 12.46 While he yet Preached to the People and ver 47. This must be a weakness in his Mother who was otherwise full of Grace Luke 1.28 yet was not without Original Sin as the Sorbonists do assert but had the sinfulness of other Women in stoping her Son in God's service which certainly was a Sin so had need of a Saviour as well as others Luke 1.47 In this Simon 's house Mary heard one say Blessed is the Womb that bare thee c. which might puff her up to vain-glory and out of Ostentation might send for her Son out to shew her Authority c. saith Chrisostom as John 2.3 His Brethren believed not John 7.5 Therefore did Christ give so smart a Repartee to the Messenger ver 49 50. shewing that no natural Relations or Requests from them must come in competition with God's Work and Glory In which case all must be neglected yea rejected Deut. 33.9 though their pretences be never so plausible seeing Sanctior est copula cordis quà m corporis to be spiritually a kin to Christ is more than natural and the way to be a kin to him is to do his Will Mat. 12.50 Secondly The same Devilish Malice that lay as Venom rankling in the Pharisees Hearts broke out oft at their Mouths to decry the Dignity and Authority of Christ's Miracles and as before they had made him a turbulent Mad-man so now their Blasphemous Mouths make him an Infamous Magician and a Contemptible Conjurer as if he had done them by the Power of Magick Mat. 12.24 c. Mark 3.22 Luke 11.15 They spitefully use the worst of Names for the Prince of Devils in greater detestation against Christ calling him Beelzebub Mat.
the beginning of this Latter wherein he justifieth John's Person and Doctrine and himself c. from the Censure of Cavillers and Inviteth the Meek and Lowly to come and take his Yoke Christ was never Idle and out of good action Thirdly After this followed his Irenicon or Sermon for composing differences wherein the Authority of the Church is asserted and an heavy doom denounced against those that slight it and will not be drawn by God's forgiving us to forgive our Brethren c. Mat. 18. per totum Mark 9.34 c. Luke 9. from 46 to 51. Quaerunt non quarenda they seek what is not to be sought Fourthly Then his sharp Sermon against the Hypocritical Scribes and Pharisees Mat. 23. wherein he denounceth eight direful woes to Thunder-slike those Hypocrites and to draw them down as with this Chain of eight Links to their own place Hell and there to leave them to the Day of Judgment This inraged them to project his destruction Fifthly His Prophetical Sermon about the Destruction of Jerusalem and the end of the World Mat. 24 25 c. with the Day of Judgment and the Manner of it c. Sixthly His Farewel-Sermon touched upon before John chap. 14 15 16 c. with 13.1 17 20 33. where our Saviour begins and sweetly proceeds to sing out his Swan-like Song most Heavenly and most Harmoniously which long lively Sermon he ends in a Seraphick Prayer John 17. N. B. Note well Together with those Sermons there is a lovely intermixture and a comely contexture of many other Parables As 1. That of the Good Seed sown in the Field but while Ministers slumber the Devil Sows blasted Corn Hereticks and Hypocrites which at the Harvest yields no better than Dust and Chaff Mat. 13.24 26 c. 2. That of the Grain of Mustard seed which soon pierceth the Nostrils and Brain to shew how quick and powerful the Word of God is in its operation c. Mat. 13.31 32. 3 That of the Leaven which soon diffuseth it self into the whole Lump ver 33. to shew that the Word of God is not bound 2 Tim. 2.9 but Runs and is glorified 2 Thes 3.1.4 That of the Treasure hid in the Field and the Pearl of price Mat. 13.44 45. to shew we must make our selves Masters of Eternal Life by Christ 't is an excellent penny-worth whatever it cost us c. 5. That of the Draw-net ver 47. wherein the Fishers are Gospel-Ministers the Sea the World the Net the Word the Ship the Church and the Fishes that are caught are Profitable Hearers 6. That of the two Sons Mat. 21.28 c. to shew that Penitent Publicans did better than Proud Pharisees 7. That of the Vineyard ver 33. to shew God's casting off the Jews for their cruelty to Christ and his Ministers c. 8. That of the Wedding Supper holding forth the Jews Despising the Gospel for which they were Rejected and the Gentiles Received Mat. 22. from v. 1 to 15. So likewise that of the Fig-tree of the Talents of the Virgins and many more too long to insist on for without a Parable Christ spake nothing to the Multitude Mat. 13.34 But passing by for brevities sake all farther Descants upon Christ's Oracles wherein he shew'd himself mighty in Word let us now return to his Miracles wherein he shew'd himself mighty in deed Luke 24.19 making only a cursory gloss by the way upon the two Men that would follow him Mat. 8.18 19 20 21 22. Or the three men who would do so Luke 9.57 to 62. which story follows next in order of time being the same day at Even c. Mark 4.35 When Christ had left Simon 's House and taught in Parables upon the Lake of Tiberias or Genezareth for the Town stood upon its banks the Remarks whereof are these First The first that profess'd he would follow Christ whithersoever he went was a Scribe call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Letter-Man or one in the Letter not in the Spirit therefore He wist not what he said as once Peter upon a mistake did Luke 9.33 for only Virgins that love Christ with a chast love and are undefiled with Idolatry can follow the Lamb whithersoever he goeth Rev. 14.4 this Man saith Athanasius doth foolishly compare himself with the Incomprehensible Power of Christ in promising what he could not possibly perform by any power of his own However he shewed himself a Zealot above the Multitude dismissed calls Christ Master when He was to Retire and Repose himself after much pains and boldly offers to be his follower never dreaming either of denying himself or taking up the Cross Luke 9.23 but he sought not to much the Master as Gain by the Master therefore Christ knowing the Heart gives this Doctor of the Law a smart Repartee reproving him for expecting Worldly Wealth by following me and my Miracles and intimating in his sharp answer that the Foxes had Holes in his Heart as he was deceitful and the Birds had Nests therein as he was ambitious and saith Austin also how can an unsound Soul follow simplicity or Pride Humility He would only follow Christ as Samson followed his Parents till he met with an Honey-Comb Judges 14.5 8. or as a Dog doth his Master till he come to some Carrion and there lurches him Vix diligitur Jesus propter Jesum Jesus is rarely loved for Jesus sake saith the Father Isaac loved Esau for his Venison and many followed Christ for his Loaves Dissembled Sanctity Rom. 16.18 Jude v. 16 is double Iniquity c. or by subtle Foxes may be meant Carnal Temporizers and by Flying Birds Aspirers after Promotion However Christ discovers his Hypocrisie saying no Secular Honours would attend his Followers The Second Remark is The next to this Doctor of the Law who pretended to be Christ's Proselyte comes a Disciple who intended it only desires Christ's excuse for his absenting from him for a while till his Father was Buried in his presence Mat. 8.21 which Request of his imports not that his Father was either now Dead or very Sick but that he thought himself bound by the Fifth Commandment not to leave his Father while he was living but to nourish and cherish him as Joseph did Jacob Gen. 47.12 as Obed. did Naomi Ruth 4.15 which the Apostle commends as a duty not only laudable before Men but also acceptable before God 1 Tim. 5.4 Therefore Christ doth not reprove him for it but regulates his request resolving him that good Duties of less moment are to be neglected for greater and that offices less necessary must be let go that the main may be minded Christ call'd him now to his present Attendance of the Gospel which was of weightier Importance than turning his back of Christ who was to tarry but a little while in the World under the notion of returning home to support his Father till he died who possibly might out-live Christ himself Therefore it cannot be supposed our Lord
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
the 4th Tho' some of the Antients did Question this Epistle c. yet more of them do confirm its Authority not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others There is in this Epistle the same Majesty Purity Efficacy Spirituality and power upon mens Consciences all which do demonstrate its Divine impression Moreover the Rabbins say that Enoch instituted that great excommunication of MARAN-ATHA 1 Cor. Chap. 16.22 What became of Jude at last the Scripture mentions not but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted according to the letter our Lord returned in Answer to the King 's first letter sent to him and there he lyes interred but other Ecclesiastical writers say that he went with his Brother Simon into Persia where he was slain by the Pagan Priests c. This is only humane Testimony Now come we through the supplies of the Spirit of Christ Phil. 1.19 to the fourth and last of all the Apostles to wit John having no Scripture-light concerning the History of the rest of the Apostles and therefore are here omitted in this Discourse who as he was the best Beloved Disciple so was honoured above the other by his Loving Lord both in writing Scripture being made an Evangelist in his Gospel an Apostle in his Epistles and a Prophet in his Revelation and also in prolonging his Life the longest of all for he survived all his Collegues and died last of all the Apostles as is supposed about an hundred years after the birth of Christ and is thought to have gone to continued in Asia till the Third of the Ten Persecutions under Trajan The Remarks upon this last living and over-living Apostle John who lived till the Ninety seventh year of his Age and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled are these The first is as John is frequently called the best Beloved Disciple John 13.23 24. So he had most of his Lord 's personal Favours in being usually present at his chiefest Miracles as at his Transfiguration on Tabor Matth. 17.1 Luke 9.28 in Raising Jairus's Daughter Mark 5.37 c. and so at his Agony in the Garden Luke 22.8 at the Priest's Hall John 18.15 and at his Passion under the Cross John 19.25.26 where Christ commended to him the care of his Mother To which may be added his first Testimony of Christ's Resurrection John 20.2 8. His being an Agent in the first Miraculous Cure after Christ's Ascension Acts 3.3 c. His boldness for Christ Crucified Acts 4.13 and his conferring the Holy Ghost c. at Samaria Acts 8.14 15 17. As also His being call'd by his Lord Boanerges a Sun of Thunder Mark 3.17 and a Pillar of the Church Gal. 2.9 c. The second Remark is This Apostle spent most of his time in Asia which seems to be his Province falling to him as some say by Lot when the Apostles divided their Apostolical work Tho' it should not be granted that the seven famous Churches call'd Golden Candlesticks in the lesser Asia were founded by John who Preached mostly in those parts but that they were founded as others think by Peter and Paul yet this is plainly evident that after the death of Peter and Paul John took upon him the charge of these Churches and was much conversant among them Hereupon some not improbably conjecture N.B. That the Epistle from Laodicea mentioned in Col. 4.16 must be meant the first Epistle of John which was wrote by him while he abode in Laodicea This is safer to say than that it was an Epistle written by Paul from Laodicea which is now lost as the Papists say and therefore they do infer that the Canon of the Holy Scriptures is defective And to affirm that Epistle to be the first Epistle of John is better done than those Quakers do who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea and plead for it However this is certain John wrote an Epistle to Laodicea and to her Six Sister-Churches in Asia wherein he declareth great Declinings in those Divided Apostatizing Times whereof Paul pertinently giveth this intimation saying All they that are in Asia are turned from me 2 Tim. 1.15 No wonder then if John found the Synagogue of Satan Satan's Throne false Apostles working Magical wonders a Jezebel and corrupt Doctrines c. as John's Epistles Rev. 2. and 3. do express among those that were deserters of Paul and had been ashamed of his Bonds And no wonder then if this Apostle observing the notorious decay of Truth Piety and Charity wrote his first General Epistle as a suitable Salve for these sad Sores of the Church wherein throughout he inter-weaveth Purity of Doctrine Piety of Life and Love to the Brethren the better to fortifie them against the Seducers of that day and his other two Epistles are very much of the same Argument in the closure of which he intimates his desire and purpose shortly to come to them and he wrote his Gospel against such as denied the Deity of Christ The third Remark is The powerful providence of God in this Apostle's preservation from the Residue of his perils in those Primitive Pagan Persecutions we find him in the Isle Pathmos Rev. 1.9 Some say he went thither voluntarily to avoid Persecution and to Preach the Word there but this is improbable because those Islands in the Archipelago where Pathmos is have in them few Inhabitants That very Text tells us he was there not to Preach the Word of God but it was for Preaching it in Ephesus and other places for which the persecuting Emperor banished him thither N.B. The Pagan Persecutions were now begun by that Monster Nero out of the mouth of which Ravenous Lion the Lord delivered Paul 2 Tim. 4.17 c so did he deliver John from him for he was not banished till the Reign of Domitian but within Three years time after Nero had begun his Barbarous Cruelties against the Christians that Tyrant died by his own hands to escape publick and a more shameful execution N.B. In him ended the blood and family of the Caesars and then had the Churches of Christ rest as 't is said Acts 9.31 on a like occasion from bloody persecutions for twelve years and upward c. by reason of the short Reigns of Galba Otho and Vitellius God so ordering it for his Church's good that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire but Otho riseth up against him and cuts him off in the 7th Month of his Reign and set up himself but before Otho was well warm in the imperial Chair that Debauchee Vitellius rose up against him put his army to the foil for which Otho slew himself so he rendred his life and his Empire up both together to him When he had Reigned if it