Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
is manifest in his works as in a mirrour arguing thus The world must have a beginning nor could it make it self but as God made all things so he orders and disposes of all things our beings dwellings breathings and motions so that an hair cannot fall from off our heads without his providence Matth. 10.30 therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms as they vainly imagined and the more to shame them out of their vain fancy he brings in the Testimony of one of their own Poets to wit Aratus tho' not named an approved Author among them not that Paul would derive any Authority from that Poet but that he might wound their vanity with their own weapons Adding also tho' God winked at the Ignorance of your Auncestors yet now under the Gospel he would not do so ver 24 25 26 27 28 29 and 30. The seventh Remark is The seed of God's word meeteth with several Soils to receive it when it is sown some are High-way-Soil some Stonny and some Thorny as well as some good Matth 13. No sooner had Paul preached the unknown God to them and also pressed upon them that God would Judge the impenitent world and that by the man Christ Jesus whom the Jews had Crucified Then there were found among them three sorts of Hearers some derided some doubted and a few believed 1. The Deriders or Mockers were probably the Epicureans verse 18. who denyed that the world was Created or Governed by God as also that there were any rewards or punishments for men after death therefore they ridiculed Paul's Doctrine of the Resurrection from the Dead and of the Judgment-day to come tho' this great truth made Faelix tremble while Paul Reasoned upon it Acts 24.25 Such was the force of Conscience in him yet had it no such impression on those Epicures who judged of all things by common sense not by Conscience 2. The doubters probably were the Stoicks verse 18. who held as bad opinions as the other did yet did not think the Resurrection to be impossible but did acknowledge rewards and punishments might be in the world to come therefore they most likely might say to Paul pressing the Doctrine of Repentance and of the Resurrection verse 30.31 for obtaining better satisfaction to their doubts we will hear thee again of this Matter verse 32. deferring farther discourse upon those points to another day 3. The Believers whether by Paul's publick or private discourse is not mentioned were indeed but few that are named yet were they so honourable that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis and by such a woman as this Damaris verse 33 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul as was in the next City he went from hence to namely to Corinth Acts 18.1 No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God but that these Scholars of the University and Citizens of this accounted wisest City were too wise to go to Heaven and to be saved by the foolishness of Preaching the Gospel and that they for their Idolatry were in a Iudiciary way given up unto strong delusions unto vile affections and unto just Damnation c. CHAP XVIII Paul's Preaching at Corinth NOW come we to Paul's fifth Station which was at Corinth Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Islâ—hmus or narrow neck of Land that joyns Peloponesus unto Achaia a very rich City made a Roman Colony where Paul gathered a famous Church If we take a distinct prospect of Paul's Station in Corinth there be three Circumstances do offer themselves principally to our observation The first is His Entertainment The second is His Actions The third is His Passions or Sufferings there These three are but Circumstances so called in the largest sense in respect of his Station in that Populous City under which the place time manner and other Circumstances in the strictest notion are Comprehended First His Entertainment in this place was twofold 1. In the house of Aquila verse 2 3. where Paul's host is described not only by his Name but by his Nation and Countrey by the occasion of his coming to Corinth and his Imploy or Occupation there His 2. was in the House of Justus verse 7. who lived nearer to the Synagogue Secondly His Actions or Doings here are described verse 4 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day persuading as far as he could both the Jews and the Greeks that JESVS was the CHRIST who was promised by the Prophets exceeding all other Anointed ones Thirdly His Passion or Suffering was twofold 1. While he Sojourn'd with his first host namely in Aquila's house and studiously took all opportunities to preach the Doctrine of the Gospel and to convince the gain-sayers yet the obstinate Jews would not be convinced but did oppose themselves and blasphemed verse 6. not only mis-calling Paul while they pertinaciously bad him battle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which we read opposing but even Paul's Master also the blessed Messiah whose Dishonour grieved him most and thereupon he shook his raiment that none of the dust of that place where such blasphemy was spoken might stick to him and uttered that Hebrew phraise Damo berosho Josh 2.19 your blood be upon your own heads with much vehemency as 2 Sam. 1.16 and Matth. 27.25 intimating you are self destroyers 't is none of my fault if ye perish he had blown the Trumpet and warned them shewing the way of life to them therefore was he free from their blood and loss of their Souls Ezekiel 33.4 N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging verse 7. being put in some small pang of fear which the Lord relieved him off by incouraging him with two Arguments First That Christ's presence should continually keep him from being harmed And Secondly That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry so no need of doubting the success of his Ministry nor his personal safety verse 9 10. Lastly Paul in his new Lodgings whether he was constrained to go by the Jews pertinacy at the house of Justus there he made an hard shift to hold a longer abode tarrying in that Lodging with Silas Timotheus teaching the people for a whole year an half verse 11. This Lodging is commended three ways 1. From the honesty and holiness of his host Justus both in name and nature a worshipper of God whom some suppose to be the same with Titus call'd Justus Titus one who had cast off the Polutheism or many Gods of the Gentiles 2. Form the Commodious Situation
to David but at last come in and submit to his Government so all Nations Jews and Gentiles after a long reluctancy shall at last submit to Christ's Scepter Christ as David had both a Kingdom of Patience Revel 1.9 3.10 and a Kingdom of Power When this latter comes all his People shall be willing in the day of his power Psal 110.3 and then shall the Gentiles flock like Doves to the Windows of his Temple Isa 60.8 and he will graciously receive them Hos 14.2 Mark Secondly Israel said to David behold we are thy bone and thy flesh so Christ is our Goel Hebr. our neer Kinsman our Redeemer we may well claim Kindred seeing by his Incarnation he is become bone of our bone and flesh of our flesh and is not ashamed to call us Brethren Hebr. 2.11.15.18 he is the Head of that Body whereof we are Members Eph. 5.30 and we may boldly say he is that near Kinsman of ours that Redeemed Mortgaged Heaven for us c. Ruth 3.9 4.6 8 9. Jer. 32.7 Mark Thirdly As Israel calls David their Shepherd in time of Peace and their Captain in time of War so no less is Christ to his Church call'd the Israel of God Gal. 6.16 in both those Titles he is our good Shepherd that leads us into green pastures c. Psal 23.1 2 3. Joh. 10.3 4 10 11. and he is the Captain of our Salvation in our Spiritural Warfare Heb. 2.10 11. our King Ruler and Law-giver Psal 2.6 Isa 33.22 c. Mark Fourthly As the Congruity and Parity betwixt the Type and the Antitype runs in parallel lines both as to Conquest at the last near alliance in Kindred and in Titles of Honour so in their three-fold Unction also for as David was three times Anointed 1. by Samuel 1 Sam. 16.13 The 2. by the Tribe of Judah 2 Sam. 2.5 And the 3. here by all Israel even so Christ had first his Secret Vnction being born by the overshadowings of the Holy Spirit so was said to be Anointed Psal 2.6 7. With the Oyl of Gladness above his Fellows Psal 45.7 Secondly At his Baptism when the Holy Spirit in the form of a Dove did Anoint him and Proclaim him King also Mat. 3.16 17. and again Thirdly At his Transfiguration Mat. 17.5 c. Mark Fifthly The Parallel holds a parity in the Age of their lives also for as 't is expresly said here that David began to execute his Kingly Office at the Age of thirty years v. 4 even so was Christ of the same Age when he entred upon his Kingdom Luke 3.22 23. and had the double Kingdom of Patience and of Power as David N. B. A Sixth Parallel is added by Angelomus saying David Reigned four tens which signified fulness and perfection of times and things this also is most applicable to the Kingdom of Christ c. The Third Remark is David's Conquest of the Tower of Zion for his Royal Palace at Jerusalem v. 6.7 8 9. wherein Mark First The Opportunity David takes for this Expedition He had now an Army of Three Hundred Thousand Brave Men well Armed c. as they are summed up 1 Chron. 12.23 to v. 40. Feasting three days with David at his Coronation David was loath to lose so happy a Season when so well fitted and furnished for any Noble Exploit hereupon he marches away from Hebron to Jerusalem designing to make it his Metropolis but yet could not because the Jebusites still held the Tower of Sion there Judg. 1.23 and still in the time of the wandring Levite Judg. 19.10 11. therefore David began his Auspicious Reign with this Eminent Action of Besieging this strongly fortified Tower being a nest of many infamous Persons and such as boasted so in their impregnable Fort that they scoffed at David in his undertaking to take it from them saying the Blind and the Lame were sufficient to defend it which some interpret First Their Idols whom David had ridicul'd or derided as Gods that have eyes and see not hands and act not feet and walk not c. Psal 115.5 6. as if they had said thou David reproaches our Tutelar Daemons as if they could neither direct nor protect us but we will set those our Images in the front against thee and we bid thee defiance they will defend us well enough though we strike not one stroke for our own defence These might well be the hated of David's Soul as v. 8. N. B. Some say as Paraeus reporteth that they were the Images of blind Isaac and of lame Jacob in contempt of those Holy Patriarchs or to mind them of the Covenant betwixt Abraham and Abimelech Gen. 21.27.32 These are but Suppositions but Secondly The literal sense seems most natural and less forced than the former which is metaphorical only for those insolent Jebusites were so confident of the invincible strength of their Tower so well fortified both by Nature and Art that they verily thought a few really Blind and Lame Persons would be powerful enough to protect it against all David's Assaults Now these might be the hated of David's Soul not because they were Blind and Lame for so they were undoubtedly the Objects of David's Compassion as was lame Mephibosheth and Sense-failing Barzillai c. but because they were Jebusites accursed of God and such as were set up to deride David's Army and to defie the God of Israel yea worst of all to defend this place which God had designed for the place of his Worship in the Temple c. Mark Secondly The Action of taking this Fort the carnal Confidence of those Cursed Jebusites did not weaken but rather waken David's Courage nor did their scornful Scoffs so much discourage but rather did enrage both him and his Army for no sooner had David propos'd his Royal Offer that whoever getteth up to the Gutter should be his General v. 8.1 Chron. 11.6 but presently Joab accepts of the Exploit and finds followers enough to Conquer it by Scaling N. B. This Bold and Daring Enterprize Joab was obliged to manage with more undaunted Gallantry to redeem his lost Reputation with King David who had lately so dreadfully Cursed both his Person and Posterity for his sordid murthering of Prince Abner under a colour of Friendship before this famous fact of storming this strong Fort Joab was one of David's Chief Captains and General of the Forces of Judah Chap. 3.22 23. but now for confuting the carnal confidence of those cursed Idolaters he is made Captain General of all the Forces of Israel and Judah and when this Tower was taken the City soon yielded to David which he repaired in that part that he call'd the City of David but Joab out of the generosity of his new Generalship repaired other parts 1 Chron. 11.8 The Fourth Remark is The Contrary Events that David's Settlement over the Kingdom of Israel in the Metropolitan City Jerusalem produced namely The Congratulation of the Tyrians towards him v. 10 11
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
House of Joseph whereby being of an Ambitious and Aspiring Mind as the Prophet secretly Taxeth him ver 37. He had many opportunites to asperse Solomon's Government for laying such heavy Taxes upon his People to maintain his seven hundred Wives and his three hundred Concubines Peter Martyr saith He traduced his Master Solomon to his Subjects as Absalom had done his Father David before him Mark 3. That which flush'd him more toward a Rebellion was Ahijah's Prophecy to him being added to Solomon's preferment of him For God's Providence ordered a Private Conference of the Prophet Ahijah and Jeroboam going to take his Principality upon him the Prophet rends his new Garment into twelve Pieces and gives ten of them to Jeroboam Doing this for a Sign of what God said ver 11. shewing that the Kingdom though it was new fresh and strong upon the Shoulders as 1 Sam. 15.28 and like a goodly glittering and glorious Mantle yet saith the all disposing God I will rend it thus and thou shalt have Ten Parts or Tribes c. N. B. God gives to every Man his Measure as he is the Most High Psal 115.3 Dan. 5.21 c. Mark 4. God's respect to David for his Integrity in the main He therefore shall have a Light continued ver 36. So is a good King a Light in Counsel and Comfort to his People 2 Sam. 21.17 1 King 15.4 Psal 132.17 N.B. Peter Martyr saith David and Solomon shone splendidly like the Sun whereas their Successors were but lesser Lights and Lanthorns comparatively Mark 5. The Prophet makes a fair promise of an Established Throne to a woful Sinner ver 38. wherein God declares his gracious Disposition to all the Children of Men indefinitely either to allure Jeroboam to obedience or to aggravate his disobedience and so to justifie God's Justice in inflicting his Judgments upon him for his Rebellion against him Mark 6. Tho' the House of David was afflicted for Solomon's sins and for the People 's also by his Example ver 33. yet should it not be for ever v. 39. For some Kings of Judah grew very great as did Asa Hezekiah Josiah the last of which recover'd Samaria and the Regions that belonged to the Ten Tribes c. N.B. About 256 years after this the Ten Tribes were carried into perpetual Captivity whereby all their Contentions with Judah were finally concluded yea and the Jews of Judah returning from Babylon did almost recover the whole Kingdom of Israel N.B. But more especially saith P. Martyr this word for ever must relate to the Messiah that Son of David in whom the Glory of David's House was restored and such as never any mortal King had even greater than Solomon's who united the Two broken Sticks of Judah and Joseph and Ruleth still both over Jews and Gentiles Mark 7. Solomon understood all this private Conference c. Kings have long Ears It may be Jeroboam blab'd it out of Pride and to make a Party out of Policy Hence Solomon sought to slay him ver 40. which was a fond Act in so wise a Man God's Purpose cannot be cross'd by Man's Projects as himself saith Prov. 21.30 Hereupon Jeroboam fled to Egypt and Ahijah too with him saith the Chaldee Paraphrast whom Shishak entertaineth till Solomon's Death perhaps being offended that he had taken so many Wives to his Sister or as some say Daughter as is here noted in ver 1. The third part of this Chapter is Solomon's Death ver 41 42 43. wherein his Time of Reigning his Death and Burial and his Successor are all mentioned but his Repentance is not expresly recorded among his other Acts. N.B. From whence some have rashly Judged that he was damned But on the contrary Consider 1. The Book of Chronicles mentions not Solomon's fall yet none doubt but he did so 2. No mention is made of the Repentance of Adam Noah Lot yet none damns them for their sins 3. Solomon's Way is mentioned with honour 2 Chron. 11.17 where 't is joyned with the Way of David 4. Solomon's Ecclesiastes is all penitential a Monument of his Repentance as Psal 51 c. are of David's 5. He was a Natural Progenitor of Christ Luke 3.23 who were Elect Persons all accounted 6. As he penned part of Sacred Scripture so he is call'd an Holy Man 2 Pet. 1.21 7. He was Jedidiah beloved of God and whom God loveth once he loveth ever Joh. 13.1 c. 8. God his Father forsook him not finally 2 Sam. 7.14 15. Psal 27.10 89.33 9. Nor did any complain of his not Reforming Idolatry chap. 12.4 c. where his Subjects Rose up in Rebellion and laid Lord of Accusations against him for his Misgovernment in Sacred as well as Civil Matters so they might have blamed him had he failed therein 1 Kings CHAP. XII THIS Chapter describeth the Division of the Kingdom of Israel betwixt Rehoboam and Jeroboam 2 Chron. 10. Remark first upon Rehoboam as First The three first Kings Saul David and Solomon had Reigned hitherto over all the Twelve Tribes of Israel but Rehoboam was the very first that Reigned over two Tribes only Some suppose it an over sight in wise Solomon that he had not before his Death settled his Son King over Israel as David had settled him before he died 1 Kings 1.38 39 c. to prevent all Sedition But God's holy Hand was in this Infatuated over-sight Remark the Second However this Divine Infatuation was more manifest in his Son who being the undoubted Heir of the Kingdom settled by God upon Solomon and his Heirs 2 Sam. 7.12 13. yielded to meet the Seditious Elders at Shechem ver 1. a fatal City both for the Ravishing of Dinah and for the Sale of Joseph and for the Tyranny of Abimclech as Peter Martyr noteth Had Rehoboam been a Prudent Man he might well have suspected some danger in going thither he should rather have Summon'd them up to Jerusalem the Capital City by his Royal Authority But there is no Wisdom against the Lord. Prov. 21.30 Jeroboam might think himself unsafe at Jerusalem but safe enough at Shechem a City of Ephraim a turbulent Tribe wherein he was powerful Remark the Third is the double Wonder here First That Solomon should not fill his Royal Place with plenty of Heirs by the Bodies of 700 Wives and 300 Concubines yet by all these we read only of one Son and that by an Ammonitess and he none of the wisest but a Silly Child when at the Age of above Forty Years as is after mentioned upon Chap. the 14. ver 21 to 31. Dr. Hall noteth well many a poor Man hath an House full of Children by one Wife whereas this great King hath but one Son by many House-fulls of Wives Well did David Document his Son Lo Children are the Heritage of the Lord and the Fruit of the Womb is his Reward Psal 127.3 God oft denies this Heritage of Heirs where he gives the largest Heritage of Lands and gives most of
c. The same Nebuchadnezzer who had assaulted Jehoiakim 2 Kings 24.1 and took him 2 Chron. 36.6 the same who had carry'd Jehoiakin Captive to Babylon 2 Kings 24.15 and now being thus provok'd by Zedekiah he sets on him likewise and besieges Jerusalem in the ninth Year of that last King and in the tenth Month c. Now the Evil came Ezek. 7.5 6 and 24.1 Zach. 8.14 both with a Witness and with a Vengeance c. Mark 1. A most numerous Army set this large City round about with a close Siege which lasted to the eleventh Year of Zedekiah above a Year and half 2 Kings 25.1 2. to cut off all Provisions from it Mark 2. Though this Siege was rais'd for a Time by the coming of Pharaoh Hophra to relieve their old Confederates near to them Jer. 37.5 11. yet this proved but a broken Reed to Judah Ezek. 29.6 7. for when he saw the Chaldeans too strong for him he return'd home to Egypt and the Chaldeans to the Siege Hophra came out like Thunder but went back like Smoak Mark 3. The Chaldeans foreseeing their Siege was like to be long against so well a fortified City built Forts against it which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts Arrows or Stones into the City Jer. 52.4 Ezek. 4.2 and 17.17 Mark 4. During this long Siege which Cluverius saith lasted till the third Year Jeremy knowing God's Will ceas'd not to press Zedekiah to a yielding up the City saying He that goeth forth to the Chaldeans shall live c. Jer. 38.2 17. At this the prophane Princes are highly provoked as if he weaken'd the Hands of the Men of War ver 4. they procure his casting into the Dungeon out of which Ebedmelech deliver'd him ver 12. Mark 5. As the Force without was fearfully obnoxious to the City so the Famine within was ten fold more insomuch that Fathers did eat their Sons and Sons their Fathers Ezek 5.10 and Mothers their Children Lam. 4.10 and this Famine was follow'd with a grievous Pestilence Jer. 21.6 7 9. and 24.10 Mark 6. The Besiegers made a breach in the Wall at which they entred and seiz'd upon the middle Gate 2 Kings 25.4 Jer. 39.3 upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way having the Advantage of the Darkness of Night and possibly some Vault under-ground as Ezekiel had foretold Ezek. 12.12 Mark 7. The Chaldees that were round about the City discover'd him by their Scouts pursue overtake and apprehend him 2 Kings 25. v. 5. and bring him to Riblah v. 6. where the King of Babylon doom'd him for his Perjury Ezek. 17.18 to see his Sons slain before his Eyes as fellow Rebels a sad Spectacle and then have the Eyes of his Head put out who had put out the Eyes of his Mind long before else his Prevision by the Prophets Jer. 32.4 and 34.3 and Ezek. 12.13 might have been a Prevention Mark 8. Josephus observes that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted who tells him there He should go to Babylon and of Ezekiel who saith He should not see Babylon which were seeming Contradictions hereupon he concluded that both these Prophecies were false and both were lying Prophets Joseph Antiq. 10.11 yet both were made good by the Event for he was indeed carryed Captive to Babylon but could not behold it because his Eyes were put out before at Riblah and he went blind to Babylon The Dutch have a Proverb Whom God designs to destroy he first puts out his Eyes neither the false Prophet Zedekiah nor the fond King Zedekiah could unriddle it c. Remark the Second Is the Destruction of the City and Temple and of the Kingdom Mark 1. Though Jerusalem had been the Joy of the whole Earth and the City of the great King beautiful for Situation Psalm 48.2 yet now is it broken up 2 Kings 25.4 by the Besiegers who broke down the middle Gate Jer. 29.3 4. there entred they and took the City and plunder'd it c. Mark 2. They then burnt the Temple after they had plunder'd it of all its Treasure which had now stood four hundred seventy Years and upward saith Josephus 2 Kings 25.9 10. 2 Chron. 36.18.19 and Nebuzaradan burnt down Kol-Beth Gadol Heb. every great House sparing the smaller saith Piscator for the poorest sort were to remain behind c. 2 Kings 24.14 and 25.22 Mark 3. This Captain of the Guard which some sense Hebr. Rab tabbuchim as Vatablus Piscator Osiander call the Master of the Butchers or Slaughter-men so his Sword-men seem to be called for their bloody Cruelty after he had ruin'd both sacred and civil Fabricks and Palaces firing both the Chief Priests and the Chief Princes out of their lurking Holes where they lay absconded in some secret Corner of the Temple c. All these he sent to Riblah where the King of Babylon slew them as chief Incendiaties in the Rebellion saith Sanctius and of Zedekiah's Council Mark 4. Dr. Lightfoot observes that this Seraiah who was slain here 2 Kings 25.18 21. was High Priest and Father to famous Ezra Ezra 7.1 and Zephaniah was the Sagan Suffragan or second Priest who upon any extraordinary occasion of Sickness or casual Contamination saith Mr. Gattaker whereby the High-Priest was disabled to officiate this Grand Deputy was to supply his Place N.B. These two came to such a fatal end at the fall of the Temple as Hophni and Phinehas had at the Ruine of Shiloh Mark 5. The Time when the Temple and City were fired This was on the seventh Day in the fifth Month 2 Kings 25.8 which was in our July in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity Zech. 7.3 bewailing the fall of Jerusalem c. with Psalm 137. and this seventh Day Sanctius supposeth to be the Sabbath-day whereon this prophane Person Nebuzaradan purposely brought into the Temple his Pagan Crew to eat drink and be merry therein and when they had thus polluted the Temple with their Pagan prophaneness he set it on Fire upon the seventh or Sabbath day and it continued burning before it was wholly consumed until the tenth Day mentioned Jer. 52.12 13. Mark 6. Munsterus out of the lesser Seder Olam makes the Time of this Destruction of the Temple and City to fall out in the three thousand three hundred and eight Year of the World and eight hundred and fifty Years after Israel's entrance into that Land but Learned Dr. Vsher's Computation doth better in carrying it up higher to three thousand four hundred and five Years from the Creation And Dr. Lightfoot advances it highest of all to three thousand four hundred and twenty Years c. saying that the eleventh Year of Zedekiah and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall and then were Ezekiel's hundred and ninety
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
of it for 't is altogether improbable If not impossible That Cain who was a wicked one and of the wicked one 1 Joh. 3.12 Should be a Son of Paradice or be begot in the State of Innocency Adam might have hope of an offspring by Eve after their sin and their Doom for their sin because he had heard both the promise of the Womans Seed and the threatning of a dolorous birth Therefore in this hope he went in unto his Wife which the Holy Tongue all along expresseth by Jadang or knowing her upon this God gave Eve the Blessing of conception and then had she smarting experience both of the Sorrows of conceiving and of pain in bringing forth according to the Divine Doom passed upon her for her sin Gen. 3.16 Yet this pious Mother at the birth of Cain her first-born doth acknowledge Gods goodness for saving her from those Sorrows and Perils of birth and delivering her of a lovely Son such as the World had never seen before and therefore she would consecrate him to God as she had received him from God saying I have got a man from the Lord Gen. 4.1 Although in this the good Woman was greatly deceived by her Sons degenerating into the Devils off-spring As many good parents are and may be deceived in the hopes of their Children yet must they bless God for giving them Children which are blessings in themselves Psal 127.3 and 128.3 4. in opposition to the curse of barrenness Thus Eve acknowledged Gods goodness in giving her Seth Gen. 4.25 whom the Devil in Cain could not compass to kill as he did Abel in whom her expectation was not disappointed as it was in her first-born whom with the consent of her Husband unto whom she was put in Subjection Gen. 3.16 She called Cain which signifies possession herein therefore Eve did not usurp any authority that belong'd not to her but Adam willingly indulg'd her in this common right and gratify'd her in being so grateful to God for the blessing of fruitfulness her saying I have got a man from the Lord though Fallitur Augurio spes bona saepe suo Children are Certain Cares but Uncertain Comforts It is probable that Eve experiencing many molestations in the Education of her offspring and perceiving that Cain was not like a man of the Lord or like to be that man the Lord the Messiah promised call'd her second Son Abel which signifies first Vanity either 1. Because she then understood the Vanity of her own thoughts in mistaking Cain for the promised seed Or 2. Because she was now more sensible of the Vanity of Humane life unto which all were subject in their faln and mortal State Or 3. Because as some say she foresaw that Abel would be Murdered by Cain suddenly subtilly and sinfully so he would be a most memorable Monument of Humane Misery and Vanity Or 4 Our first parents repenting of their sinful fall resolved as others say to devote their first-born Son to the Worship of God which Law was ever after observed till the Tribe of Levi was brought in by Moses Law instead of the first-born Exod. 22.29 Numb 8.15 16 17 18. And their second Son to the Affairs of the World which compared to Gods Worship is but Vanity therefore they call'd his name Abel And the Hebrew word Habel signifies secondly Luctus lamentation because he was the first grand cause of his Parents long Lamentation when he came to be murdered by the hands of that bloody butcher his brother Cain who was so far from being the Angel of the Lord or the Lord and Messiah that he was rather the Messenger and first-born of the Devil though he was the first-born and so the High-priest of the Family yea a Devil incarnate thus to devour and destroy his own and only Brother Abel ☞ Hence those famous Remarks following may naturally be Inferr'd 1. Such was the unspeakable goodness of a most gracious God that notwithstanding the sin of man he would not abolish his own blessing promis'd upon Marriage but ratified it with the blessing of conception and Birth even in the State of sin for his own glory and the good of his Elect which should be brought into the world thereby 2. It was not the good pleasure of God to create out of the Earth a continued Succession of mankind as he had alone the first man but Marriage was Gods own Ordinance whereby the World must be propagated as by means Lawful Holy and Well pleasing to God who ordained it before the Fall So that all Reproachers of this Holy and Honourable Ordinance Heb. 13.4 are Reproachers of God himself the Ordainer of it such are the Romanists who impose that Doctrine of Devils in forbidding it to their Votaries 1 Tim. 4.1.3 In the mean time being insensible that Whoremongers and Adulterers God himself if man will not Judge 3. Parents are taught here to be truly thankful to God for those Children whom he graciously giveth them as Eve was here and as Jacob was after Gen. 33.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Childâ—en are Gods special gift as David taught Solomon Psal 127.3 and Title of the Psalm Psal 128. That nothing can begotten no child can be begotten without Gods blessing This was a fit Lâ—sson for Solomon who of a 1000 Wives and Concubines begot only one Son that we read of and he none of the wisest 4. Parents should consecrate those children to God which they have so graciously received from God they should nurture their souls as well as nourish their bodies which latter is done even by Brutes to their young Eph. 6.4 A Godly Education must make Children as Arrows Psal 127.4 Arrows are not Arrows by Growth but by Art Pious instructions pare off the knotty natures of Children and polish them for God Their natures are Refined and Reformed by Grace Thus Adam and Eve taught both their Sons to Sacrifice to the Lord. 5. Hence also is a clear evidence both of the Antiquity and Excellency of the Hebrew Tongue not only as no other language will admit of any such Interpretation of the word Cain as this I have got a man from the Lord But also as the three first names of men Adam Cain Abel holdeth out a most practical and profitable aphorism or Golden Sentence Adam signifying Earth Cain Possession and Abel Vanity all this being rightly spell'd and put together in Gods School affordeth us this Divine Maxim viz. Earthly possessions are but Vanity The sixth famous Remark is The marvellous and Absolute Power which the Principal Potter hath over his Clay in framing and forming of Earthen Vessels whether in the VVomb or in the World Gods Soveraignty is eminently observable in respect of Order as well as End As Gods End is wonderful in making up some Clay Vessels for honour and others for dishonour according to his own uncontrolable Counsel and Pleasure So Gods Order hath unsearchable wisdom in it here in framing and forming first not the
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine â—undo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâ—bt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound â—o none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of à simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considâ—rations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something in it that is very comely as God himself is the Author of it and
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an