or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. ☞ 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
Brethren for which he complain'd of them to Jacob so his Father could not but both suspect and expect they would do him some Mischief if ever he came kindly into their Clutches for this and his other reputed Provocations unto their prejudiced Minds The Fifth Ground hereof to be short is His Brethren's words to Joseph after Jacob's Death Gen. 50.16 Thy Father commanded say they to Joseph that thou should forgive the Sin of thy Brethren c. If this was true it necessarily implies Jacob knew what their Sin he would have pardon'd was But of this more afterwards A Sixth may be added If Josephus be but Authentick in saying that Jacob was not altogether ignorant of Joseph's Misfortunes and after the bloody Coat was shewn him he still hoped for better Tidings supposing his Son was only taken Captive and would be heard of c. Jos Antiqu. Lib. 2. Cap. 3. Pag. 30. where he tells a large Story 2dly Beside Joseph's Barbarous Brethren his wanton Mistriss was another Arch-Archer which the Devil employ'd to shoot most invenom'd Arrows against him The occasion was this Poor Joseph was Sold for a Slave by his Brethren to Strangers some say sundry times from hand to hand was he tess'd 1. To the Ishmaelites 2. From them to the Midianites 3. From them to the Medanites who descended from Medan the Son of Abraham Gen. 25.1 2 Brother to Midian Gen. 37.25 28 36. but I rather judge they were all one Company as before However these Merchants though they bought this Jewel better than all their Spices for an old Song as we say yet undoubtedly Sold him for a vast price to Potiphar Pharaoh's Provost-Marshal Little did Joseph know what God was working while he suffer'd his Servant though a young one to be thus justled as the Phrase is from Wigg to Wall thus passed in post-haste from Post to Pillar from one Purchaser of him to another and by a marvelous Providence to this Potiphar Joseph must be here humbled that he might be hereafter exalted Therefore is he not Sold to a Common Huckster or Kid-napper of Slaves or to any Country-Clown but to a Courtier a Commission-Officer in Pharaoh's Court that so a passage might lay open for his future Preferment NB. Could we but have a little more Line of Patience waiting till God make all Ends of his Work meet together Divine Providence is not to be doubted of because we presently perceive not the plain Reasons of its many passages we say Women and Children should never have the sight of half-done Deeds whether those of Painters or those of Carpenters The first Product of the Bear-whelp is to the Eye nothing else but a deformed lump yet the Naturalist says Ursus foeturn Deformem lambendo figurat The Bear licks it into a better shape How much more may the most Wise God who commandeth Light to come out of Darkness 2 Cor. 4.6 who caused the first confused Chaos to come forth into a Comeliness wherein he could at the first step have Created all things the Spirit of God hovering over and hatching out every Creature as the Hen doth her Chickens Gen. 1.1 2. can cause to come forth a most beautiful Church out of our present Confusions as be did a most beautiful World out of that primitive Chaos 'T is an excellent Observation of Dr. Reinolds on Psal 110.5 that As a Man by a Chain made up of divers Metals some of its Links framed of Gold others of Silver some of Brass others of Iron c. may be drawn out of a Pit as Jeremy was with Cords Jer. 38.12 so the Lord by a contexture and concurrence of several subordinate Dispensations of Providence which even seem to have no manner of Dependency one of another or natural Coincidency one with another as the Links of the Chain really have hath oft-time wrought and brought about the Deliverance and Exaltation of his Servants that it might appear to be the work of his own hand and of his only Oh how wonderful is every step of Providence in all these Passage◠1. Concerning Joseph himself who must first be Humbled the very Method God took with David making him first as a weaned Child with Afflictions Psal 131.2 and then exalted him 2. Concerning Jacob his Father who was taught in Joseph's Sale and all other Parents not to over-love Creature-Comforts for that is the high-way to over-live them as Jacob thought he had done his Joseph whereby he was excited to fix his Affections more upon heavenly Objects that cannot perish And 3. Concerning Joseph's Brethren who by this very means of their Selling Joseph into Egypt were when Famish'd out of Canaan brought into that long ago accursed Country of Cham or Egypt where their Posterities suffered most hard and long Bondage which happened as is supposed for this very Sin of their Progenitors in their selling Joseph thither Then the last Buyer or Purchaser of poor Joseph the Slave was Potiphar whom Moses describes by a double Denomination 1. By Saris which the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eunuch but such a one he was not for he had both a Wife that tempted Joseph Gen. 39.7 9 12. and also a Daughter Joseph after married Gen. 41.46 as some sense it from the Affinity of the Name therefore he could not properly be a guelded Man as Isa 56.3 4 5. and Matth. 19.12 where the same word is so used but because Eunuchs were Chamberlains to the Kings Women Esth 2.3 and 4.4 as Harbonah was to King Ahasuerus Esth 7.9 and consequently Courtiers therefore it became a Name of Court-Honour or Office so we well read it an Officer of Pharaoh 2. By Shar-Hitbachim which signifies a Prince of the Slaughter-men because he had as Keeper of the King's Prisoners the chief Authority over all Malefactors and was to see Execution done upon them as a Sheriff with us therefore 't is read Captain of the King's Guard To this great Courtier who had a double Office at Pharaoh's Court was poor Joseph providentially Sold and not to any mean Man for to be his Slave or Servant Now Moses mentioneth a double Humiliation of Joseph together with a double Exaltation of him both as Preludes and Presages of that grand Preferment God conferr'd upon him alter all First He being Sold by the Merchants of Midian to this Egyptian Courtier was at first employed as a vile Drudge to him that Gypsy-Lord using this white and beautiful Boy no better than our English Lords do now their Blacks whom they make the Skullions in their Kitchens at first God then steps in to mitigate Joseph's Affliction and to make his Servant of a Slave or Servant to become by degrees a Master first in Potiphar's Palace and secondly in Potiphar's Prison First In his Palace and Family Moses mentions three Causes of this mutation from a Servant to a Master The first is Principal Primary and Efficient the other two were as Auxiliaries subservient Adjutories 1. The Presence of
Those Gelilim Heb. dirty or dungy Deities Jehu doom'd to the Jakes as fittest for them Remark the Fourth is upon Jehu's illaudable and unlawful Actions wherein Mark 1. He thus far did well but had ill Aims and Ends in his well doing N. B. While God's way and Jehu's lay together he kept constant in fulfilling God's Will so far as Matters tended to settle him in his Throne and Kingdom but when those two ways parted then Jehu departs from God ver 29. there was malun opus in bona materia Works materially good may not ever prove so formally and eventually He made an end of Baal but not of the golden Calves which made an end of him He did much but not all the rusty hand of a Dial seems right at some time of day Mark 2. The Lord sent some Prophet to promise him Prosperity to his Posterity for four Generationss because he had done well ver 30. which was a Privilege not vouchsafed to any King of Israel after the Division of the Kingdom N. B. This shews God will not be indebted to any Man none shall say Obeying God is an hard Bargain noâ— may we judge by outward success saith P. Martyr for Jehu was an Idolater Mark 3. Jehu had a dispensatory Conscience following God well in such Duties as suited with his Designs but no farther ver 31. He did well in its Kind but partially saith Grotius the Matter was not amiss but for the Motive Manner and End no whit well because saith P. Martyr it came not from his Heart A Man may recover of a Fever and die of a Dropsie Jehu cast off Baal but kept Jerohoam's Calves lest it should cost him his Kingdom A Region and Regiment was more in his Eye than Religion was Mark 4. Now begins Hazael to exercise those bloody Butcheries upon Israel ver 22. which Elisha had foretold Chap. 8.12 for Jehu's Calf-Worship He conquer'd not only Ramoth-Gilead lately recover'd by Joram but all that rich Country of Gilead ver 33. It was first got by Moses and now first lost saith P. Martyr by Jehu who reigned 28 years and then died ver 34 35 36. a longer time than any of this Predecessons his four Sons successively succeed him 1. Jehoaaz 2. Joash 3. Jerobram and 4. Zachariah 2 Kings CHAP. XI THIS Chapter returns to the History of the Kingdom of Judah ending at the Death of Ahaziah slain by Jehu Chap. 9.27 2 Chron. 22.9 now 't is reassumed here ver 1 2 3. and 2 Chron. 22.10 11 12. which relates first the Vsurpation of Athaliah and then the Succession of Joash Remarks first upon Athaliah are First This Athaliah was Ahab's Daughter married to Jehoram the Son of Jehosaphat by whom she had Ahaziah who going with Joram to Ramoth Chap. 8.28 left his Mother to govern the Kingdom during his absence This gave her the greater Advantage to usurp all after her Son's Death advancing her self to the Throne by destroying all the Blood Royal descending from David that she might have no Competitors to the Crown Remark the Second Idolatry was so deeply Rooted and Riveted in that degenerate Family of none-such Ahab that it could not be routed out but by rooting that whole corrupted stock many of that Royal offspring had been slain by Jehoram 2 Chron. 21.4 others were carried away Captive by the Arabians c. 2 Chron. 21.16 17. others were slain by Jehu 2 Kings 10.14 the Remainder this wicked Woman Athaliah destroys here so as she thought there was none left to lay claim to the Crown Remark the Third This Athaliah the Daughter of Ahab was so wickedly inhumane that she destroyed not only that Seed-Royal which were born of other Venters but also even those that sprung out of her own Womb doubtless some of these she slew were so descended thus her Idolatry and Ambition had quite cancell'd out all natural Affection N.B. Nor was this all but the Devil did design by her bloody Hands to Root out the Race whereof Christ was to be born Josephus saith that out of Envy that Diabolical Vice as Austin calls it she sought to destroy the House of David as Jehu had destroyed her Father Ahab's House This she did saith Peter Martyr out of her Zeal to uphold Baalism in Judah which she saw to her grief rooted out by Johu in Israel And he excellently addeth N.B. That Jehosaphat's Posterity was destroyed also hereby to teach us that God will not spare the Seed of his Servants who fall to Idolatry and to testifie his utter abhorrency that any of them should contract Affinity with Idolaterâ— c. Remark the Fourth God over-shoots the Devil in his own Bow though the Devil design'd to destroy all the Seed-Royal of David by this wicked Woman and she endeavour'd it to her utmost But God remembred his Promise to David that he would leave him a Lamp in Jerusalem 1 Kings 15.4 to this Promise Joash owed both his Life and his Kingdom by vertue of which he was miraculously preserved N.B. Grotius observes that the House of David was preserved in this one Child as once Gideon's House was in one only Son Judg. 9.5 and P. Martyr is of opinion that the Nurse laid this young Child among the Carcases of those that were slain as if he had been slain also and she told it to that compassionate Princess Jehosheba who with the Advice and Assistance of her Husband good Jehoiada convey'd the Child away from the King's Children into a Privy Chamber of the Temple and there hid him and his Nurse to attend him She did herein as God himself aftewards did with Jeremy and Baruch Jer. 36.26 and with the Holy Child Jesus Matth. 2.14 and as Moses had been hid from slaughter Exod. 2.2 c. Remark the Fifth This Jehosheba the Aunt and Hider of Joash was a King's Daughter yet a good Priest's Wife The Holy Priests were then in such high and honourable Veneration that even Kings Marry'd their Daughters to them She was Daughter to King Jehoram but not by that wicked Woman Athaliah say Piscator and Peter Martyr but by another Wife because so Holy a Priest as Jehoiada was would not have dared to marry her of an Idolatrous Family And had Joash been Athaliah's own Child she might better have taken him to her self and under that colourable pretence have exercis'd her Tyranny But more probably she fear'd that the Crown would be carry'd from her to another Family Remark the Sixth Athaliah Revels it out in her Tyranny for seven Years supposing all safe she promotes the Idolatry of the House of Omri She either believed that Joash was slain with the rest of his Brethren or if she suspected that this Child was saved yet she might think an Infant could do her no great harm for she fear'd not to confirm her usurped Kingdom in a few Years to her self so as not to be shaken by a weak Child or she held it no Policy to hold up such a surmize and
Zach. 1.15 sends the Maul of the whole Earth Jer 50.23 the Chaldeans to break Nineveh and the Assyrian Empire in pieces as the great Hammer breaks the bardest Stones N.B. Thus Cities Countreys Kingdoms and Empires have their Times and their Turns their Rise Reign and Ruine All this here was done by the great God and ought not to be ascribed to Blind Fate or Fortune or any Necessity of Nature as Pagan Politicians do dotingly Dream c. Remark the Sixth The Divine Decree for Nineveh's Destruction was inevitable it could neither be averted nor avoided the Assyrians were altogether unable to save themselves either in City or Countrey with all that Power whereby they had conquer'd all Nations Mark 1. This old great and strong City because Bloody c. was run down by an over-running Flood Chap. 1.8 as effectually and universally as the old wicked World was by the General Deluge for the stoutest of their Champions stumbled Chap. 2.5 and none of their men of Might could find their Hands as Psalm 76.5 6. because God struck them with a Terrour upon the first coming of the Chaldees So that when Asaâ—haddon call'd Sardanapalus by Pagan Writers King of Nineveh commanded his Captains now or never to play the Men seeing the Empire was at Stake N.B. Yet so fearful and faint-hearted were they as to flee away without looking back Chap. 2.8 Their Hearts sank into their Heels and they had more Mind to save themselves by a Cowardly Flight than by a Couragious Fight Yea their Martial Men in the midst of the City where they should shew their Valour most as Cocks on their own Dunghil became Crest-faln and weak as Women Chap. 3.13 Mark 2. The Execution of the Divine Decree 1. In cutting off the King and all the Royal Race Chap. 1.14 his Posterity perished which cannot but be grievous to proud Princes and Persons who Promise themselves a kind of Immortality by their Posterity on Earth Psalm 49.11 2. In Captivating the Queen Chap. 2.7 Huzzah with her Straglio of Women or Maids of Honour fall into the Hands of rude Soldiers who hurried them away into a far Countrey sore against their Wills which made them go Moaning and Groaning all along for the greatness of their Griefs 3. In that Plenty of Plunder both Gold Silver and pleasant Furniture the Chaldeans took in the City when God gave them the Word of Command to fall on Chap. 2.9 10. where we have a most elegant Agnomination Bukah Vmbukah Vmbyllakah Hebr. far above the reach of our English Translation for elegancy rendring it only empty and void and wast for the Destruction of it 4. In the slaughter of all sorts of Persons Princes and Peasants Gentle and Simple Chap. 3.3 The heaviness of Dead Carkases Hebr. intimates they lay so Thick that the Earth seemed to groan under the heavy burden of them Mark 3. The Event and upshot of this Execution The nakedness of Nineveh God shewed to all Nations Chap. 3.5 6 7. So that all Spectators abhorr'd her and cast their scorn and contempt upon her yea cast abominable filth as Piss-pots Rotten-eggs and Dirt is cast upon carted Whores so that she stank above ground like loathsome Carrion The same dismal Fate that befel populous No now call'd Alexandria or Scanderoon shall befal thee Nineveh saith Nahum Chap. 3.8 9 10 11 12. all that look upon thee shall loath thee and all that have been oppress'd by thee shall insult over thee and rejoice at thy Ruine ver 19. they shall take up this Taunting Proverb against thee saying How is the Golden City ceased c. Isa 14.4 5 6 7. which most men look'd upon as impossible and never look'd to have seen such a Day but her wickedness was the cause of all this wretchedness God make it a warning to all great Cities c. THE fifth and sixth Prophets saith Dr. Lightfoot were both Joel and Obadiah that Prophesy'd at the same time the former against Jacob and the latter against Esau Thus God raised up a Generation of Prophets far more than in former Ages at one time and those continued in a Succession until the Captivity leaving their Prophecies in Writing behind them that nothing might be wanting on God's part to prevent their ruine The Second Part of 2 Kings Chapter 15th concerns Jotham the Son of Vzziah ver 32 to ver 38. whose History takes up the whole twenty seventh Chapter of the second of Chronicles Remark First Concerning Jotham he like a right-dutiful Son did not thrust out his Father from his Title to the Throne but ruled all under Vzziah while he lived a Leper as a Deputy only and as a Substitute under him This humble dutifulness of the Son was doubtless some Comfort to the Disconsolate and Diseased Father Vzziah Reigned still to make up his Reign of fifty two Years though he was a Leper his Leprosie in the Forehead where it was most conspicuous did not wholly remove his Crown from his Head So as hath been noted before N.B. If once we be of the Royal Generation 1 Pet. 2.9 Our Leprosies of Sin may Deform us but they shall not Dethrone us we are kept in Christ Jude v. 1. by the Power of God to Salvation 1 Pet. 1.5 Remark the Second This King Jotham did that which was Right in the sight of God 2 Kings 15.34 and 2 Chron. 27.2 that is both for Matter Manner Motive and End For nothing is Recorded of him that renders him so much as any suspected Hypocrite much less an open Apostate as Joash Amaziah and Vzziah stand branded upon Scripture Record Josephus accounts this Jotham a Just Pious and a publick-spirited Prince and one that wanted no Vertue and Lavater saith the same Probè piè Regnavit some suppose his Mother promoted his Piety being the Daughter of Zadok a Godly Priest v. 33.2 King 15. N.B. For in those times as Priests married Kings Daughters 2 Chron. 22.11 So Kings might marry Priests Daughters which was more blest than the Daughters of Forreigners as is done by Princes in our Days c. Remark the Third Though it be said of him He did according to all that his Father Vzziah had done ver 34. yet this is restrained in 2 Chron. 27.2 saith Piscator only to that which his Father did right for ver 2. excepts the incroaching of the Priests-Office by his Father the Son durst not enter into the Temple for any such end though no doubt He entred daily thither to serve God N.B. And therefore the Hebrews say he was without blame not having his Name for nought seeing Jotham in Hebrew signifies perfect Remark the Fourth He is commended for his good endeavours for while the People doated upon the High-Places which Practices he disliked he built the Highest Gate of God's Temple ver 35. and 2 Chron. 27.3 the Eastern Porch saith Vatablus call'd the New Gate Jer. 26.10 and 36.10 sixty Cubits high saith Sir Walter Rawleigh and therefore call'd Ophel for
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
25. They must be Pharaoh's Slaves and Drudges in Building Treasure Cities for him Exod. 1.11 At this Juncture Moses is born brought out of Eminent Danger brought up a Courtier by Pharaoh's Daughter banish'd thence into Midian and there Married c. Exod. 2. from Midian God calls Moses sends him Embassadour to Pharaoh with small Success Chap. 3.4 5 6. Pharaoh harden'd his own Heart adding Sin to Sin the Devil hardened it as God's Jâ—ilour and as a Spirit tempting to Sin but God harden'd it in a Judiciary way as a Punishment for his Sin Then came the ten Plagues upon him and his People Chap. 7.8 9,10 11. each higher and deeper drenching than other Secondly The Concomitants when God had by his ten stroaks at Pharaoh's hard heart extorted a Dismission of his People out of the Tyrants hands Israel began his Journey out of Egypt having first the Law of a yearly Passeover ordained for their Observance Chap. 12. and the Consecration of the first-born Chap. 13. They depart from Succoth not the right way to the Mediterranean Sea by Palestine but to the Red Sea by the Wilderness thence coming to Aetham c. Pharaoh pursues them Chap. 14. and is Drowned for which was Sung a Song Chap. 15. At their coming to the Wilderness of Sin they want Meat Chap. 16. at Rephidim They want Drink and are Assaulted by the Amalekites Chap. 17. Moses complains of the Burden that the Government of Six hundred thousand Men c. should lay upon his Shoulders Chap. 18. Then they came to Mount Sinai the place designed for meeting God Exod. 3. and Chap. 19. Thirdly The Consequents are two great things First The Giving of the Law And Secondly The Erecting of the Tabernacle As to the first There was 1. The Preparation for it Chap. 19. 2. The Promulgation of it Chap. 20. not only of the Moral but also of the Ceremonial and Political Laws Chap. 21 22 23. Then 3. the Confirmation of all by a Solemn Covenant entred into betwixt God and Israel Chap. 24. and when forseied by the Golden Calf was again renewed with the two Tables of Stone c. Chap. 34. As to the Second the Pitching of the Tabernacle The Form 1. was shewed to Moses in the Mount. 2. The Matter And 3. The Makers of it all prescribed by God and described in his Word Chap. 25.26 27 31. 4 The Worshippers in it the Priests Habits Ordinations and Offices Chap. 28 29 and 30. Next follows the Obstruction of this work by the Idolatry of the Golden Calf Chap. 32. but 't is removed by a Reformation Chap. 33. Upon which the Materials of the Tabernacle are brought together and all placed in their due form and order for erecting the Tabernacle Chap. 35 36 37 38 39. And Lastly When the Tabernacle was compleatly Erected God himself comes and Consecrates it Chap. 40. Now come we to make Remarks upon all these three Premises The first Rank is from the Antecedents of Israel's Deliverance out of Egypt The first Remark from hence is That Divine Compassion is the Foundation of the Churches Deliverance out of her deepest distresses and not any Desert on her part c. The Church of God had lain long even two hundred and fifteen years in a distressed state God having turned the Egyptians Hearts to hate his people Psal 105.25 as much as they had loved them before during all the time of Joseph's Government This fault we may not father upon God as if he were the Author of this Sin for he is not of any Jam. 1.13 14 15 as it is impossible to be so 't is abominable to think it Man's Inclination to Good is properly and peculiarly from God but his Inclination to Evil is from his own depraved heart drawn out by Satan's Suggestions and must be ascribed to God only by Accident God did this saith David that is not positively but permissively in giving the Egyptians an occasion to hate his People for by his multiplying them so marvellously through his Blessing c. They conceited that the Israelites would soon grow stronger than themselves c. Psal 105.24 One and the same Fire softens Wax but hardens Clay God did not infuse this Envy into them the Sun setting is only by Accident the cause of the Night whereof the shadow of the Earth is the proper Cause c. All Hearts are in God's Hands who fashioneth them as to their liking or disliking of others at his pleasure yet without Sin This was a Judiciary Act in God to suffer the Egyptians thus hardly to handle the Hebrews 1. Because some of them were faln to Idolatry Ezek. 20.5 7 8. and 23.3 8. Josh 24.14 2. To wean them from Egypt and to make them long for Canaan 3. That by a just Title they might spoil their spoilers 4. That God might glorifie himself by pouring forth his ten Plagues upon Egypt 5. Because the Sins of the Amorites as well as of the Egyptians were not yet full Gen. 15.16 And 6. Because the Hebrews were not brought to a true and due Humiliation for their Sins till their long and hard Affliction handed them to a saving sense thereof How remiss they were in their Repentance and how hardly wrought up to it God's Complaint of them doth Demonstrate Ezek. 20.7 8. that is I might say what I would they would do what they list so that God was so highly provoked with their obstinacy as his Justice made him say I am just ready to Resolve your Ruin in Egypt and never Redeem you out of the House of Bondage God had as much ado to forbear Killing them as he had Moses in the same Country for neglecting to Circumcise his Child Exod. 4.24 the designed Law giver must not be a Law-breaker But behold how God's mercy triumphs over his Justice Jam. 2.13 but I wrought for my own Names sake c. Ezek. 20.9 10. No sooner were Israel brought to a right sense of their Sins so as they sighed groaned and cried to God but immediately Divine Bowels began to yern and to be broached and bleeding over them Exod. 2.23 24 25. and 3.7 8 and 6.5 and 22 23 27. When Israel understood that God had a seeing Eye an hearing Ear and a commiserating Heart together with his Promise of an helping Hand They fall down prostrate to adore him Exod. 4.31 c. And then began Divine Bowels to yern and to flow forth freely and fully in order to their Deliverance Thus saith God When Israel was a Child then I loved him and called my Son out of Egypt Hos 11.1 that is not so much 1. Because all young things be lovely especially Children not only for their pretty features but for their Innocency ignosceney c. But rather when Israel was unlovely a mere Child having nothing of worth in him to make him desirable while he was an Infant in his Birth-blood Ezek. 16.6 c. the Church's Infancy takes Date from her being in Egypt's
Israel And 2. Cozbi Hebrew signifies a Lye her Father Zur being a King of Midian Numb 25.15 and 31.8 and Balaam a Figure of Antichrist all which join together to seduce the Christian Church to their Abominations of Fornication and Idolatry by the Doctrine of Balaam Rev. 2.14 As the Wisdom of God in Christ sends forth her Maidens to invite to the Gospel-feast Prov. 9.1 to 5. so the foolish Woman the Whore of Babylon enticeth many yea strong ones out of the way to her stolen Waters ver 13 18. and Prov. 7.26 2 Pet. 2.1 Rev. 16.13 14. and 17.1 5. though she pretends to be the Daughter of Zur or Rock Christ yet is she departed from the Faith of Abraham their Father The Sixth Remark is That which shuts up Chap. 25. in ver 17 18. namely God's charge to Israel that they execute his Vengeance upon the Midianites which was done by Moses before his Death Numb 31.2 c. Jehovah said Tsaror distress that is War against them ver 17. first God punisheth his own People for their Sins and now Decrees Vengeance against their Enemies Thus the Lord saith to the Nations that were his Church's Adversaries Lo I begin to bring evil upon the City called by my Name and should ye be utterly unpunished ye shall not be unpunished Jer. 25.29 Israel shall ruine those that would ruine them The Seventh Remark is This Vengeance is not doomed also against the Moabites though they were faulty in corrupting the Israelites ver 2. For 1. Moab was now spared for Lot's sake Deut. 2.9 as was also Ammon ver 19. 2. Because Christ was to come of Ruth the Moabitess 3. Yet their Doom was only delayed for it was again declared Deut. 23.3 4. and at last executed by David 2 Sam. 8.2 4. The Midianites were more Malicious and Mischievous than the Moabites 1. In detaining of Balaam when Balak had dismiss'd him in high displeasure Numb 31.8 for tho' Balaam gave that Pestilent Counsel to Balak Rev. 2.14 yea and the Daughters of Moab did prostitute themselves Numb 25.1 2. yet Balak at first did not much regard that Counsel but turned Balaam off with shame Numb 24.11 25. but the Midianites retained him and amongst them He was slain Numb 31.8 But 2. Cozbi a King's Daughter of Midian was Meretrix meretricissima the Grand Whore that was the principal Instrument of Evil unto Israel as God sheweth ver 18. and no doubt but other Midianitish Women were as malignantly wicked as she taking her a Princess for their wicked Pattern Therefore the Midianites were first in the Punishment The Eighth Remark is God writes the Sin upon the Punishment in his giving them Vexing for Vexing by the Law of Retaliation The Amity pretended by Enemies is oft-times but Counterfeit Courtesie and Cut-throat Kindness those Adversaries of Israel vexed them more by their Wiles than by their Wars the Devil himself will be content to Compound when and where He cannot Conquer and too oft his Compounding is the most effectual means of his Conquering all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel which they bid fair for in the matter of Baal-peor ver 18. Midian for distressing Israel was distressed yea and destroyed by Israel Numb 31.2 c. which is call'd the Vengeance of Jehovah ver 3. for wrong done to his Church is done to Himself and Moab though now spared because no better for being spared at this Time was after both distressed and destroyed also 2 Sam. 8. and Jer. 48 c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed till we come to Numb 31.1 2 c. before which The First Remark is The last numbring of the Israelites who were to possess the Land of Promise Numb 26. in which Muster the Tribe of Simeon was diminished thirty seven thousand for whereas it the first Muster they were fifty nine thousand and three hundred Men of War Numb 1.22 23. there remained only at the next Muster Numb 26.1 14. but twenty two thousand and two hundred Men Because Zimri being a Prince of that Tribe and bringing that Harlot Chozbi unto his Brethren Numb 25.6 15. 't is probable that many of the Simeonites took part with him and perished in the Plague aforementioned and Moses Blessing all the other Tribes before his Death maketh no express mention of the Simeonites in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death who thought to excuse their Sins by the Example of their Superiours c. The second Remark is The Law of God for the Female Sex to inherit in the failure of Males Numb 27. from v. 1 to the 12th Tho' the Tribe of Manasseh quite contrary to the Tribe of Simeon so notoriously diminished was increased since the first Muster Numb 2.21 above twenty thousand Men of War Numb 26.34 such a fruitful Vine was Joseph according to Jacob's Prophecy Gen. 49.22 none of all the other Tribes had half so much increase yet Zelophehad of that Tribe left no Sons but all Daughters Numb 26.33 This occasioned the Question concerning the Right of Succession Whether where male-Male-Issue is failing the Female may be her Father's Heir or be put off with a Portion only Zelophehad's Daughters in this case do sue for their Father's Inheritance who died in his own sin not drawing others into it as Korah c. did ver 3. but by a natural and ordinary death the common wage of all Mortals Rom. 6.23 so made no forfeiture as other Rebels hang'd up in Gibbets in Terrorem did neither modesty shame or sorrow made them silent but they plead for their part in Canaan a Land not yet conquered which was a proof of their Faith and could not but encourage others ver 4. Oh that we may do so for our part in Heaven whereof Canaan was a Type The Lord approves of their Suit and settles a Divine Law for it ver 7 11. diametrically apposite to the Salick Law of the French Souls have no Sexes besides male and female both be one in Christ Gal. 3.28 29. The third Remark is Joshua's Inauguration into Moses's place Numb 27. from ver 12 to the end God granted Moses to see Canaan before his death but not to enter it which he earnestly desired but it could not be Deut. 3.23 26. because of his pang of Passion in smiting the Rock twice to which he should but have spoke once Numb 20.8 11 12 24. for this Rebellion Moses must die short of Canaan here ver 13.14 but before his death he prays that God would give Israel a good Governour to succeed him ver 15 16 17. God appoints and qualifies Joshua who is ordained by Moses c. ver 18 19 20 21 22 23. The fourth Remark is The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts as Passover Pentecost or First-fruits and on the Feast of Trumpets of
evil Ghost and overtake them in the punishment as it did Gen. 44.34 and after Isa 59.12 Hereupon the two Tribes unanimously renew their Promise and Covenant shewing thereby their Faith in God and love to their Brethren they were resolved to be in the fore-front of the Battel with their lives in their hands against so many and mighty Enemies of Canaan leaving their weak Families behind them to the Lord's protection N.B. Thus the matter was adjusted betwixt them and Moses yet was it not accomplished under Moses's Ministry figuring that the Law should make nothing perfect but the bringing in of a better hope Heb. 7.19 it was fulfilled under Joshua who dealt favourably with those two Tribes and did not take all their able Warriours according to the strict letter of their Covenant v. 21. but only forty thousand of them Josh 4.12 13. which was not half of their military number as appeareth by their last muster Numb 26.2 7 18 34. the over-plus of the forty thousand staid behind to guard their weak Families The Fifth Remark concerns the half Tribe of Manasseh whereof no mention is made untill v. 33. where they are named either First Because they joyned themselves to the Petitioners looking upon the Land of Og and Sihon to be too large for the two Tribes only or Secondly Because those Sons of Manasseh shewed much faith and fortitude in conquering Gilead v. 39. and 't is said of Machir the Son of Manasseh that he was a man of war therefore he had Gilead and Bashan Josh 17.1 Thirdly Because this half Tribe abounded with Cattel as did the other two Tribes This half Tribe had also their Inheritance given them upon the like condition with the former two Tribes Josh 4.12 And the Inheritances of all the three was not only Moses's Donation but it had also the Lord's approbation as 't is said the Lord hath given it you Deut. 3.18 The Sixth Remark is Musakkoth Shem Hebr. The changing of the names of those Cities which the two Tribes and half conquered v. 38. for those Amorites on this side Jordan to fill up their Iniquity Gen. 15.16 called their Cities by the Names of the Idols which they Worshipped such as Nebo Isa 46.1 Baal Judg. 6.31 which the Lord would not have to be mentioned by his People Exod. 23.13 Psal 16.4 therefore their names were changed Beside 't is common for Conquerors to change the name of Conquered Cities and Countries to commend their Conquests and their own Names and Fames to Posterity But Jerom's saying absit abore Christiano ut sonet Jupiter Omnipotens Mehercule c. Magis portenta quam Numina is grounded upon the first Reason Heathenish Gods no nor Popish Idols should not be mentioned so honourably by the mouths of Christians yet those old Idolatrous names were revived and retained especially when Israel did degenerate Judg. 13.17 Isa 15.2 Ezek. 25.9 and so it is with us c. The Thirty Third Chapter being the next of Numbers affords some few Remarks The First is Here begins the 43d Lecture of the Law call'd the Journeys which were 42 in number from Egypt to Jordan figuring the Churches unsettled estate under Moses's Law that brings not to rest Deut. 12.9 as the Gospel of the Messias doth Heb. 4 3. Isa 33.20 Heb. 12.27 28. as Moses reckons up 42 removings from Egypt to Canaan so Matthew reckons up 42 Generations from Abraham to Christ Mat. 1. by whom we have entrance into Heaven All those manifold Stations wherein Israel met with manifold Exercises as Hunger Thirst Fiery Serpents Plague c. shew us that through manifold Tribulations we must enter into the Kingdom of God Act. 14.22 2 Tim. 3.12 N.B. The Jews do miserably comfort themselves that these 42 Journeys are so distinctly described by Moses to make out the hope of their Redemption by the Messiah yet to come after their long wandrings and that they shall then return into their Promised Land 't were well they would more mind what their own Rabbi Moses Hadarschan most truly saith the true Redeemer was born before He was born that reduced Israel into this last Captivity The last of those Mansions was Abel-Shittim v. 49. so called from their woeful bewailing the sad plague Numb 25.6 The Second Remark is The Command of God for Israel's destroying all the Idols and the Idolaters also out of the Land of Promise from v. 51 to the end And this Command is back'd with a grievous Commination If you dare be sparers of any of them know that those spared will not spare you no not your tenderest parts your eyes to which they will be pricks v. 55. and they will gore your sides also with the sharpest Weapons without either measure or mercy The troubles which those spared Jebusites brought upon Israel are set forth in the Book of the Judges in the History of Jabin Sisera and others N.B. No less pernicious are those spared Jesuites to those Christian States that harbour them An Interpreter saith here Shall we suffer those Vipers to lodge in our bosoms 'till they eat out our bowels This extirpating Command of rooting out those cursed Jebusites is oft repeated by God Exod. 23.33 Deut. 7.1 2 5. and again Deut. 12.2 3. no less will be the preserved Jesuites but pricking Briars and grieving thorns Ezek. 28.24 to the Souls and Bodies of the Church of God as Psalm 106.34 35 36. Nor ought it to be objected Why did not God command Israel to endeavour the Conversion of those Gentiles rather than their confusion and utter extirpation Answer Because 1. The time of persuading Japhet to come over to the Tents of Shem Gen. 9.27 that is of propagating the true Worship of God in the way of the Gospel was not now come 2. Because these Canaanites were the cursed Offspring of Cham and therefore to be cut off lest Israel should be harmed by any sinful Society with such notorious Sinners their Land did spue them out and God who is the true proprietary of all Lands gave it to Israel which was divided by Lot to all the Tribes Numb Chap. 34. and a portion for the Levites and Cities of Refuge Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe hence the Daughters of Zelophehad Married their Uncle's Sons lest their Inheritance should be removed from their Tribe Chap. 36. All which Divine Commands must certainly corroborate Israel's confidence of a Conquest of Canaan seeing all these Orders were given as if Israel had been now in present possession of the Land already c. Now come we to the last Book of Moses call'd Deuteronomy in Greek signifying the Second Edition of the Law and unto the last two Months of Moses's Life and the two last Months of Israel's forty years wandring in the Wilderness This Book doth plainly appear to be a Rehearsal and Explanation of those Laws God gave Israel mentioned in the three former Books
such thing upon her self but did mightily bewail that ensnaring Bondage 1 Cor. 7.25 35 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church under Bloody Nero for the better bearing of Distractions in those dismal Days Answer 4. is Nor doth all this give any Countenance much less any Confirmation to the Romish Nunneries in Popish Countries for as Capellus argues excellently we read of no Nunneries or Cloysters that were erected in the Jewish Church And beside what hath been said upon the case of Jephtah's Vow and upon the Apostle's Advice to the Virgins c. N. B. Though it was lawful for a Virgin under her Father's Power to Vow a Vow for the Afflicting of her Soul c. Yet must it be First With her Father's Consent Numb 30.4.13 Secondly Of things Lawful only as in denying her self in some things that Nature desired and may warrantably be received Thus the Rechabites Vowed against Wine Strong Drink c. Jerem. 35.8 9 10. And thus the Virgin might Vow to afflict her Soul which is one of the Instances of what she might Vow namely such Acts of Self-denial in abstaining from some Creature-Comforts such as otherwise she might lawfully live upon whereas to Vow Unlawful things and what are not warranted by God's Word a Vowing to do evil is an utter Abomination as Deut 23.18 Act. 23.14 c. And Thirdly She might Vow only such things as were possible as well as lawful and in her power either by the Constitution of her Natural Temper or by the Assistance of God's Grace promis'd to her And thus thinks Judicious Junius That Jephtah's Daughter did consent to her Father's Vow being content Se in perpetuùm quasi Nazaraeum futuram Domino to be separated as a perpetual Nazaritess unto the Lord and his Service c. N. B. But the Popish Vows of Virginity are Diametrically contrary to those Divine Truths and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes as our own Chronicles concerning Abbies and Monasteries do abundantly confirm To say nothing of their Clergy who are all under the same Vow of Continency yet is it too notoriously known that they turn all Towns and Cities into so many Sodom's where they dwell c. The Third Objection is If Jephtah 's Daughter was not Dead but only Devoted Why did the Daughters of Israel go yearly four Days every Year to lament her by a Custom or Ordinance ver 40. Answer 1. The Hebrew word Lethannoth is variously rendred either to lament and in this first sense they might take a just occasion of lamenting her perpetual Virginity as well as her Death for the former bare an Analogy and proportion to the latter it being a Civil Death as before is shewed and therefore to be lamented Answer 2. Worthy and weighty Weems saith Though the Septuagint render Lethannoth by reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lament but the reason was saith he because they mistook its Derivation deriving it from Tanin a Dragon which makes a moanful mourning Mich. 1.8 Job 30.28 29 whereas the word Letannoth comes from Tanah narrare to Rehearse So Judg. 5.11 it should therefore be Translated ad colloquendum Pagnin and Arias Montanus do Translate it ad confabulandum cum câ So Kimchi which Junius followeth namely to talk with her that they might comfort her in her Solitary Life for which these Daughters of Israel might both lament her case and chear up her Spirit with the remembrance of that Glorious Victory which they celebrated with Triumphant Songs four times every Year with her to allay her Sorrows Objection the Fourth It was the Belief of the Ancients of that very Age that Jephtah did really slay and Sacrifice his Daughter for it is probably conceived that the Ancient Greek Poets used to steal Sacred Histories and turn them into their Poetical Fables and accordingly they framed from this very Scripture-Record their Story of Agamemnon 's Sacrificing his Daughter Iphigenia to pacifie the Gods N. B. Answer 1. It is granted That it was the practice of both the Greek and Latine Pagan Poets to steal their Stories out of the Scripture of truth as Homer his Description of Alcinous's Garden from Moses's Sacred Description of Paradise and Ovid likewise stole his lame description of Deucalion's Floud from Moses's Description of Noah's Deluge and sundry other such like N. B. Answer 2. It is granted also that there is some Congruity and seeming Parity betwixt the Name of Agamemnon's Daughter Iphigenia and Jephtah's Daughters Name especialy had the Sacred Scriptures given her that supposed Name of Jephtigenia which it doth not and therefore that Hypothesis or Supposition wants a firmer foundation to stand upon We have this Rule in Philosophy Strato Superstruitur and Vitruvius saith In solido extruendum est Vpon firm ground found the Building and our Lord better bids us build upon the Rock Now a Poetical Fiction seems too Sandy a Foundation to bottom a Theological Assertion upon N. B. Answer 3. Though it be granted that in many Circumstances there be a Congruity As First In Time they were Contemporary Secondly In Name they not absurdly Symbolize Thirdly In Personal Figure both were the only Daughters of two Chieftains and both were Virgins And Fourthly In their Fate both were Objects of a Paternal Vow And Fifthly In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies Thus far the Congruity may hold N. B. Yet the Disparity in the Issue of the Poetical Fiction spoils all as Argumentative to prove the point in hand that Jephtah did certainly Sacrifice his own only dear Daughter because Agamemnon did so to his Iphigenia For First It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit who thus relate this Story Agamemnon having by chance slain a Stagg that belong'd to Diana she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy The Devil's Oracle told them That Diana would not be appeas'd unless some of Agamemnon's Blood were Sacrificed to her In order hereunto crafty Vlysses got the Virgin away from her Mother by a Wile but when she was about to be Sacrificed Diana was moved with compassion sent her away privily into Taurica there to be one of her Priestess's and kindly sent them an Hind to be offered up in her stead with Acceptance so that the Storm ceased N. B. This is the Relation of the most Classick and Authentick Historians and in particular briefly Sir Walter Rawleigh one of great Reputation relateth it thus Calchas that Pagan Priest would indeed have had Agamemnon's Daughter Sacrificed to pacifie Diana but some think that the Goddess was pleased with an Hind c. N. B. But Secondly Suppose she were really Sacrificed which is improbable What Inference can be drawn from
Sports or to some great Feast c. is not recorded but this is written That there Samson's Licentious Wandring and Wanton Eye became a Burning-glass to set his Heart on fire to Marry a Daughter of the Philistines and upon his return home he begs his Parents to get him her for a Wife ver 2. N. B. Though he lived in times of Ignorance and Prophaneness and though he had six'd his Affections upon this Timnath-Maid yea and though he had a Warrant from God as some do sense ver 4. to do what he did yet would he not take a Wife without his Parents consent as Gen. 21.21 and 24.3 26 34 35. The very Light of Nature and the dim Light of the Law can convince Men's Consciences of this necessary Duty in the worst of times Oh then what a shame is it that this Law of Nature is no more yea so little observed in our Land of Goshen c. N. B. Samson's Parents at the first Dissented from it and that upon good grounds because God had forbid the Israelites to make Marriages with those Cursed Vncircumcised Nations Exod. 34.12.16 Deut. 7.3 whereof the Philistines were a part ver 3. But when they understood by Samson's Information that it was of the Lord who could dispense with his own Law as in Hos 12. for his own glorious ends they then consented to it ver 4. and went down with their Son to Timnath ver 5. understanding that God in their Son Samson was seeking an occasion against the Philistines in his Marriage with one of their Daughters N. B. For by a particular Inspiration Samson might argue with his Parents in this Dilemma or double-horned Argument which pusheth both ways the Philistines will either grant me their Daughter which I desire to Marry or they will deny it if they deny to give her me then shall I take an occasion to assault them for the Affront offered to me because they have disgraced me and if they grant her and gratifie my Desires then will they be bound to more Benignity and Benevolence towards me and all my People Israel in the Bonds of Affinity contracted by the Marriage N. B. But if they hereafter break those Bonds of Affinity this will administer another occasion of a new Quarrel against them By the Importance of these Arguments together with his Importunity his Parents were overcome to accompany him that Samson though a Nazarite might carry on his Courtship to a Lady of the Philistines though an Heathen and an Infidel because they now say she pleased their Son well not only for her Beauty but for the design of God in Order to Israel's Deliverante more especially therein The Second Remark upon the Antecedents of his Marriage is Manoah his Wife and Son go down together to Timnath that a Solemn Contract might be made betwixt Samson and his Sweet-heart But in their joynt-Journeying toward the City Samson steps aside at the Vineyards from his Parents upon some occasion not express'd it may be to ease Nature or N. B. By some Divine Impulse for the following Encounter for a Young Lyon in the prime of his strength rushed out of the Vineyards and roared fiercely against him when found alone then the Spirit of the Lord came mightily upon him both stirring up and augmenting his Strength and Valour so that he takes the Lion by the Chaps and rent him as speedily and as safely as if he had been but some Tender Kid though he had no Weapon in his hand ver 5 6. This Miraculous Exploit was to Confirm Samson's Faith in his great undertaking unto which the Lord was now calling him to be a Judge for Israel against the Philistines as it befel David in the like case afterwards 1 Sam. 17.34 N. B. And this Essay did far exceed the Poet's Story of their Hereules's Encountring of a Lyon for they say he had a Club in his Hand And such was Samson's Modesty that when he came up to his Parents again from this Diversion N. B. He told not them of this wonderful Work he had wrought as many Braggadocio's would have done not so much lest his Parents should reprove him therein but more especially lest they should divulge it at Timnath prudently pondering the prejudice that might arise thereby considering 't was not yet a fit season to create Jealousies and to awaken the fears of the Philistines Therefore Samson keeps silent and steps on in the Company of his Father and Mother to Timnath and there to Solemnize this Contract with the Woman 't is said he talked with her ver 7. from whence the Rabbins Report that Samson Converted her to the true Religion by this Conference N. B. But that is an uncertain Report It may more probably be said That they were now Contracted by Consent of Parents on both sides for that was in use among the Heathens Placuit Despondi Nuptiis hic dictus est Dies Terence And their Marriage-Day was at this first Meeting concluded when their Wedding together might be solemnized and fully compleated for their Bedding together also The Second Part is the Concomitants of Samson's Marriage Remarks hereon are First When this convenient time was come for Solemnizing the Marriage according to the Unanimous Agreement of the last Meeting Samson goes down with his Parents to be Married and turning aside to see the Carcase of the Lyon behold there was a Swarm of Bees and Honey in the Carcase ver 8. N. B. Because this must require a long time in the Course of Nature therefore some say there was a great Space betwixt the Time of his Contract and the Time of his Marriage otherwise Honey-Combs could not have been found in the Carcase c. N. B. But such as so say do forget that Lovers Hours are full of Eternity every Hour is a Day every Day a Week every Week a Month and every Month a Year N. B. Many Reasons may be rendred why that Interspace ought not to be over-long 'T was only but a few Days that were desired betwixt the Agreement of Marriage and Rebecca's going to be Married to Isaac Gen. 24.55 Yet Eleazer being in Marriage-haste for his Young Master would not admit of that small Delay N. B. As to the Honey-Combs in the Carcase it cannot be imagined that this was done in an ordinary and common Course of Nature for Bees do naturally abhor all ill smells such as this new slain Carcase could not want c. All this came to pass by an over-ruling Providence of God acting herein after a Supernatural manner in Subserviency to his following Design N. B. No doubt but Samson turn'd aside to see it that he might Recognize God's Great Work in his Deliverance from so great a Danger and be accordingly thankful for it as Psal 77.10 to remember former Favours of God c. Samson took of the Honey-Comb in his hand and went on Eating till he came to his Father and Mother N. B. Oh that we could feed upon
Samson suspected as is supposed his Wife had before over-much familiarity ver 20. which caused him to compare her to a Wanton Heifer ver 18. The Fourth Remark upon the Concomitants is the Solution of Samson's Aenigmatical Sentence which is twofold N. B. First Literal which the Bride-men by the Bride's Treachery to her Bride-groom openly declared before the Sun was set upon the Seventh and last Day of the Feast ver 18. that they might win the Wager Samson hereupon acknowledgeth he had lost yet telleth them Had they not plowed with his Heifer they could not have found out his Riddle N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness and their Fraudulency in first Inticing and then in Forcing his Wife to discover her Husband's Secrets They Expounded the Riddle indeed yet but in dark words saying What is sweeter than Honey c N. B. To which might be answered Sugar had it been known in those times as it is in our days Nor could they have hit upon Honey had Samson's Heifer drawn even in the Yoke of Wedlock with himself which she did not but drew a contrary way N. B. As befalleth such Married Couples that are unequally Yoked 2 Cor. 6.14 or Samson might call her his Heifer because he suspected that his Friend so called ver 20. had been too familiar with her as above N. B. Some Criticks rendring the Hebrew word Begnanalti in Vitula meâ in my Heifer this Chief Bride-man had been Plowing in her as well as with her but the plain meaning of that Allegorical Expression is As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground so they had made use of his Wife both by their Fawns and Frowns to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them N. B. Secondly The Mystical Sense of Samson's Riddle is twofold The first Mystical Sense is 'T is an express Figure of the Mystery of the Death of Christ who is the Lyon of the Tribe of Judah Revel 5.5 and oft call'd a Lyon as well as a Lamb. N. B. Now out of the Carcase of this Crucified Christ comes forth that sweet and saving food for the Soul of Man far sweeter than Honey or the Honey-Comb Psal 19.10 and 119. ver 103. his flesh is Meat indeed c. John 6.51 And by his Death he slew the Devil of Death Mors mortis morti mortem quoque morte dedisset there 's Honey out of the Rock indeed Psal 81.16 to wit the Rock Christ Hebr. 2.14 O Death I will be thy Death Hos 13.14 N. B. The Second is It covertly implyed likewise That the Philistines though now they had strength on their side and exercised a rigorous Dominion over Israel and thereby did devour them upon all occasions yet at the last they should become Meat to the Israelites Psal 74.14 whose present Afflictions when Sanctified may be compared to Honey which alway hath its best in the bottom leaving a sweet Blessing behind them though grievous at present Hebr. 12.11 God's Rod drops Honey more than Jonathans 1 Sam. 14.27 43. The Third part is the Consequents which be Three First Samson pays the Wager he had lost by Treachery to the Thirty Men with Honesty but not without Cruelty ver 19. N. B. For he went in a great pang of Passion to Askelon one of the Principal Cities of the five Lords of the Philistines and finding the Citizens gathered together at their Sports in the Fields he falls furiously upon them slays Thirty of them and strips them all the rest running away in a Fright and not daring to make a Rescue N. B. These Men that Samson Murdered might be Innocent in the matters acted at Timnath all that can be said to clear Samson from Cruelty is That he acted not herein as a private person from a Spirit of Revenge but as a Constituted Judge over Israel against their Enemies under the Conduct of God's Spirit N. B. The Second is When he had honestly paid what he had deceitfully lost with those Spoils he carried from Askelon to Timnath he packs up his All and departs from thence to his Father's House N. B. Wishing it may be that he had followed his Father's Advice in not Marrying that Vncircumcised Philistines Daughter which had so betray'd him and for so doing he left her behind him in Anger N. B. The Third is The Perfidiousness of Samson's Vntamed Heifer no sooner had her Husband turn'd his Back but she Marries the chief Paranymph or Bride-man whom Samson had chose as his Friend to be the Master of the Ceremonies at his Marriage and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets Samson had made this Man his Alter-Ego his Second-Self as a Friend is called yet he Marries her ver 20. and so became Samson 's Second-Self indeed How much more unsufferable was such a Wrong that was done by such a Friend This made David himself cry out It was thou my Friend Psal 55.12 13. Judges CHAP. XV. JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself Wherein is observable 1. The Cause 2. The Manner 3. The Event The First Remark is The External Cause or Occasion of Samson's War was the denial of his Wife ver 1 2 3. Samson had withdrawn himself from her in a fit of high displeasure N. B. This cannot be look'd upon as a laudable Action in him for he ought not so lightly to be disjoynted from her having now taken her for better and for worse as we say but within a while after so soon as he had disgested his Indignation he first sought a Reconciliation which he would have purchased with a Kid so kind was he to forgive and to forget Injuries N. B. Hereby teaching all Married Couples either not to fall out or not to go long unreconciled But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father Samson essayed to go into his Wife's Chamber which used to be distinct from the Mens Gen. 24.67 her Father stops him 'T is a wonder Samson did not knock him down N. B. No doubt but Filial Reverence and Respect to a Father did tie Samson 's Hands from so doing This was also of the Lord he did it not because he still sought an occasion against the Philistines Judg. 14.4 Her Father with his forcible resistance adds a slender Apology saying I verily thought thou hadst utterly hated her but he should have been sure of it or sought either a Reconcilement or a Divorce and not have disposed of another Man's Wife without his Consent once asked which is not only against the Law of God but of Nature also N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives ver 6. However to stop Samson's Mouth as
when the Temple the desire of their Eyes should be suddenly destroyed they should have no ease by Mourning for the loss of it such should be the greatness of their Sorrows and Suffering that it should be beyond all Issues of Tears even to a Stupefaction for Curae leves loquuntur Ingentes stupent their Mourning Women as Niobe should be turned as it were into Stones of Stupidity such a Consternation of Mind should suddenly come upon them Yet for a Woman to lose her Husband as here Death makes a near approach indeed when it climbs up into her Bed and strikes off her Head her Husband Observ 6. The State of Widow-hood is a State of Misery This changed Naomi's Name into Marah ver 20. from pleasantness to bitterness for to be a Widow is bitter misery of it self enough and hales at his Heels many Miseries 2 Sam. 14.5 I am indeed a Widow-Woman and my Husband is Dead so am in a Calamitous condition and have the more need to be pitied and relieved The Hebrew word for Widow is Almonah which signifies Dumb for she wants her Head to speak withal her Husband though that Widow could speak without when her Head was taken off she speaks notably for her self and whereas she said I am indeed a Widow you that are Widows should be Widows indeed as Naomi was that Trusteth in God and continueth in Prayers and Supplications Night and Day 1 Tim. 5.5 while ye had your Husbands ye had them to trust in now nothing but God to trust in if you do so your Maker will be your Husband Isa 54.5 and he will take care of you as he did of the Widow mentioned 1 Kings 7.14 in raising up her Son to that Eminency as to be undoubtedly a comfortable stay to her in her Widowhood God will speak for them that cannot speak for themselves though they be oft Dumb as the Hebrew Word signifies for themselves yet God will not be Dumb for them but hath given them more Promises in his Word than to any other condition of an outward concern whatsoever How comfortable a word is that Jer. 49.11 Let the Widows trust in me and leave her Fatherless Children with me saith the Lord this must needs be a blessed stay to a dying Saint and how did God's Providence work for Naomi to sweeten her Old Age as well as Widowhood to her Ruth 4.14 15. Therefore ye that are left alone as Naomi was be sure â—e lean so much the more upon your God alone that he may make good his many Promises to you and be your All and in All Col. 3.11 Yet is not your case so bad as Naomi's for you are left Widows in your own Land and among your own Friends and Relations which afforded a great deal of satisfaction and contentment to the Shunamite 1 Kings 4.13 saying I dwell among my own People but poor Naomi was driven out of the Land of her Nativity and was left a Widow in a strange and Heathenish Countrey this was an Affliction to her Affliction which God was pleased to send upon her as a great Exercise to her Faith and Patience And her two Sons to wit were left also of their Father Elimelech The Mother was left Husbandless and the Sons Fatherless Hence Observ 7. A Fatherless Condition is likewise a Condition of Misery as well as Widowhood in this lower World 'T is a very deep Affliction for poor Children to be left Fatherless in a forlorn Condition exposed to the wide World God knows there be many sad Instances of the Misery of such among us yet you Fatherless ones are not without all Hope and Comfort For First You as well as Widows be Gods Clients whom he takes into his special Protection and therefore God hath oft given it in charge that such should not be afflicted Exod. 22.22 Zech. 7.10 Isa 1.17 Jam. 1.27 but Relieved Psal 82.2 3. Secondly The Fatherless find Mercy in God when they do not in Man Hos 14.3 when they are the Abjects of Man's Scorn even then are they the Objects of God's Pity Thus the Out-casts were Jer. 30.17 Thirdly If Godly Christ will not leave you Fatherless Orphans Joh. 14.18 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ will take up such and Adopt them and be an Everlasting Father to them Oh you that own God God will own you Prov. 3.6 Though your Father and Mother forsake you as they may either in Life or Love they may die or they may live and their Love die yet the Lord will take you up Psal 27.10 Be of good chear if such you have interest in a Father that cannot die he is the Father of the Fatherless Psal 68.5 V. 4 They took them Wives of the Daughters of Moab Hence Observ 1. The dying of one Creature-Comfort is marvelousty made up through Divine Goodness with the being and living of another they both lost a Father and each of them finds a Wife a nearer and dearer Relation for which a Father a Mother and all Friends ought to be forsaken Matth. 19.5 and he that finds a Wife finds a good thing and obtains savour of the Lord Prov. 18.22 Thus Isaac was comforted after his Mothers Death Gen. 24.67 by finding such a good thing as a Mate every way meet for him Cheer up therefore if God take away one comfort he will give another and make up your Loss out of his Fulness he will not leave you comfortless Joh. 14.18 Datum perdidisti non datorem you have lost the Gift but not the Giver If all your old Comforts in the World were dead you have still new ones in the Living God he is the God of all Comfort and the Father of Mercies 2 Cor. 1.3 the former he is called as all true Comfort all kinds of Comfort and all degrees of Comfort comes from him and the latter he is called because when one Mercy is dead and gone from us he is still as a Father to beget new Mercies for us Of the Daughters of Moab This they should not have done Exod. 34.16 Deut. 7.3 4. Ezra 9.10 12. Neh. 13.23 Deut. 23.3 6. such as were excluded the God of Israel's House should not be entertain'd in a Man of Israel's Bosome However God over-rul'd it for good Observ 2. God orders the Disorders of Men to his own Glory There was the Holy Hand of God in all this that the Redeemer of the World should descend from Ruth the Moabite as from Rahab the Harlot both of them Gentile Proselytes to the Jewish Religion and both of them forerunning Types of the calling of the Gentiles Possibly they had not Married Moabitess Daughters had their Father Elimelech been alive but now he was Dead and their Mother Naomi could no better hinder them from Marrying such than Rebecca could hinder her Son Esau from Marrying the Daughters of Heth which were a grief to her because Idolatresses Gen. 26.35 and 't is more probable they did as Esan had done inasmuch as the same
Cor. 6.12 had not second Marriages been lawful surely the Father of the Faithful to wit Abraham had not Married Keturah for his second Wife after Sarah his first Wife was Dead Gen. 25.1 2. only 't is expedient that a due distance be observed 'twixt the Death of the first and the Marriage of the second and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one Such hasty and precipitant Marriages such short and hasty Matches make way for long and tedious Repentance I am too Old to have an Husband Hence Observ 3. Matches and Marriages in Old Age are not Comely and Commendable in such as are past Children Green Desires and Gray Hairs can never agree well together Old People do stand in more need of Nurses than Yoke-fellows there ought to be a measure herein and Men should not multiply Wives all their Days as they do change their Horses neither should Wives their Husbands as one Thargelia did who was Married successively to fourteen Husbands Athen. lib. 13. c. 1. and Hierome writeth That at Rome in his time there were two mean Persons that Married together the Man had Married Twenty Wives and the Woman Twenty one Husbands and great expectation there was in Rome which of those two should survive each other It so happened that the Woman Died first the Man Marrying again and so they were even each of them had Twenty one The Young Gallants of the City accompanied the Corps of the Woman to the Burial with Palms and Laurels in a Triumphant manner because the Man had got the Victory Hierom Epist 11. but though Successive Marriages be permitted yet such Insatiable Varieties can never be approved There is a time when it should be said with Naomi I am too old to have an Husband c. N. B. Serious thoughts of approaching death will be enough to forbid the Banes of multiplyed Marriages especially in those that are withering with Old Age and have Burying-place Flowers upon their Head to wit an Hoary-whiteness Such as have already one foot in the cold Grave should not think to have the other Foot in a warm Marriage-Bed N. B. Neither doth Naomi say I have vowed now to go put my self into a Nunnery Thence ariseth Observ 4. The Romish Doctrine concerning Monasteries and Nunneries is not according to the Doctrine of the Holy Scriptures This grave Matron did not judge any such practice warrantable Marriage is honourable to all to Clergy as well as Laity and Enoch walk'd with God in a paramount Holiness notwithstanding his Married Estate and his begetting Sons and Daughters Gen. 5.22 24. he made not one Prayer the less for having a Child the more It took not off from him the edge of his Faith and fervency for God And what would have become of the World if God had according to the Romish Doctrine put Adam into a Monastery and Eve into a Nunnery as soon as he had created them and put a River betwixt them V. 13. â—â—ould ye tarry for them until they be grown Hence Observ 1. Matches and Marriages ought not to be made until Children be grown up to a Mature and Marriageable Estate Judah was but a Raw Green Youth about Thirteen or Fourteen Years of Age when he left the Company of his Brethren the Patriarchs where he might have had better Counsel he falls into the evil Company of a certain Adullamite where he caught 1. Defection from Grace 2. Infection of Sin 3. Infliction of Punishment there and in that Age he saw took and went into all in haste his Father neither willing nor witting a Cannaanitish Daughter Gen. 38.1 2. Such haâ—â— precipitant and preposterous Matches and Marriages are seldom blessed with good success Oh what a cursed Off spring had he of his Canaanitish Woman Partus sequitur Ventrem the Birth follows the Belly though he was a great Progenitor of Christ who sprang of Judah's Tribe Er and Onan Born then to him were both wicked in the sight of the Lord ver 7 9. they were both too wicked to live and to be Christ's Progenitors yet both Married at Fourteen Years of Age which was doubtless too soon Childhood is counted and called the Flower of Agâ— 1 Cor. 7.36 and so long the Apostle would have Marriage for born while the Flower of the Plant sprouteth the Seed is green and unfit to be sown either it comes not up at all or if it come up it soon withereth Over-early Marriages is one cause of our over short Lives God oft punishes the abuse of such Marriages either with untimely Death or else with no Children or else with mishapen Children or with Idiots or with prodigiously wicked Children This Consideration may be a sufficient Caution and he as the Angel standing with a drawn Sword over Balaam's Shoulders to make Persons beware As there is little of sense for such Untimely Marriages so there is less of Reason and least of all of Religion for them 'T is the way to bring a Curse and not a Blessing as Jacob said in another case not the Marriage Blessing 't is the High-way to make Marriage a Marr-Age instead of Merry-Age Will ye tarry for them Nay my Daughter Hence Observ 2. As Marriages ought not to be made too soon while Persons are too Young so neither are Marriages to be deferr'd and delayed too long until Persons be too old and past Children Al benithai Nolite quaeso filiae meae 'T is a form of prohibition Do not so my Daughters 'T is as if she had said My Daughters if ye mean to Marry at all Marry in due time and defer it not too long Alas how many even good Women there have been in the World some that I my self have known which have tarried too long before they have been Married and when they after their being stricken in Years have then entred into a Married Estate they have either not been blest with any Children or the bearing of their first Child hath been the Death of the Mother yea and of the Child too Sometimes both the Fruit and the Tree falls both together to the ground and into the Grave thereby and cannot either by the strength of the Mother or by the skill of the Midwife ever be parted asunder alive but either the Child or the Mother or both dieth And as to Mens tarrying long 't is observable That the Jews have a Law even at this Day that every Male should Marry when he is about Twenty Years old otherwise he is looked upon as one that liveth in sin unless where there is a special Gift of Continency but every one hath not that peculiar Gift 1 Cor. 7.7 36. And among the Jews Marriage was not held a thing indifferent or at their own liberty to chuse or refuse at their own liking but it was a binding Command See their Targum on Gen. 1.28 and 2.18 And in as much as neither the Mother nor
applied would heal those inordinate Lusts that War against our Souls but from Mans own corruption which like a Toad turns all it takes into Poison Marriage indeed hath many troubles 1 Cor. 7.28 but withal it hath many helps against troubles if God bless it N. B. Oh! that all such as have young ones under their care and custody would exercise such a good Conscience as Naomi doth here taking all care and making all provision for their Weal in both Worlds not only that they may live in peace and plenty and not be exposed too long unto the disquietment of Poverty Widowhood and want of Children in this Life but also that it may be well with them in the Life to come V. 2. Behold he winnoweth Barley to night Hebr. Halailah Sub noctem They winnowed at night because First It was then Cooler Gen. 3.8 and heat would not then hinder the sore labour of the Winnowers Secondly Then had they a brisker Wind which was better for Winnowing Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire Hence Observ 1. That there is a convenient time for all Actions Eccles 3.1 and a well chosen season is an excellent advantage to any Action Naomi bids Ruth observe carefully that God by his Providence did offer to her a seasonable opportunity having a fit time and convenient place of acquainting her self better with him and she wisheth her to improve it Behold he Winnoweth Hence Observ 2. None are too great or too good for proper work either of the Brow or of the Brain in the World 'T is probable Boaz himself had a hand in the work or at the least an oversight Ruth 2.4 Maximilian the Emperor could say Quo major fuero tantò plus laborabo The greater Man that I am the more pains will I take All should do some Generation work Act. 13.36 V. 3. Wash thee therefore and Anoint thee That is make thy self as Amiable as thou canst that thou may'st find favour in his sight She must First Wash her self A Sudore Sordibus from Sweat and Filth N. B. Oh! that we may Wash and Anoint every Supper-Day especially c. That thou may'st not smell like a slothful Slut. Secondly She must Anoint her also according to the custom of those Countries Psal 104.15 2 Sam. 14.2 Matth. 6.17 that she might look with a more Lovely and Brisker Countenance Hence Observe All Lawful means are to be used in a way of subserviency to Gods Providence Thus Ruth did here First In Washing off all spots with Water Secondly In Annoiting her Face with Oyl to make her look both Bright and Chearful Thirdly She must put upon her the very best of her Garments to put her self into a comely and desirable Dress Fourthly She must go down to the Barn-Floore c. V. 4. And uncover his Feet c. This she was to do Fifthly And so demand Marriage of him which in those Days and in Ruths case was neither unlawful nor immodest Deut. 25.20 And Clandestine Marriages were not then forbidden The Question arises here Whether this were good Counsel for Naomi that was a Godly Matron to give and for Ruth that was a Modest Damosel to take Answer First The end and intention of Godly Naomi was undoubtedly good Namely To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20 that seed might be raised up to him and so continue his Name and enjoy his Inheritance in Israel But Secondly All the doubt lies about the means to obtain the End The Antients do indeed Censure them as dangerous and scandalous And that Naomi's advice might have spoil'd her design for Grave Boaz might have utterly rejected Ruth as a Wanton Woman unsuitable to his Gravity and so she would have lost all hope of his Marrying her but 't is thus defended all this was done by Instinct from God tho' seemingly inconsistent with Modesty and therefore was blessed by God as that was Gen. 27.7 to become effectual means for accomplishing the end Now Naomi being well assured both of Boaz's Piety especially now being old and of Ruth's Chastity gives this advice and Ruth takes it which had it not been good and of God such Godly Women as Naomi and Ruth were would never have dared to say and do thus However this encourages none to enter into God's Ordinance by the Devil 's Portal God will make such smart and smoak for it if they first Bed and then Wed c. And he will tell thee what thou shalt do Meaning I shall not need to give thee any further direction for Boaz himself is so pious prudent able and honest that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you according to the Law of God N. B. Thus God tells us all we should do to Marry Christ all which do show that Naomi's Counsel was not Carnal but Godly Counsel and not to be Condemned as Lyra and Carthusian doth for thus laying a Temptation unto sin before Boaz. Hence Observe 'T is an undoubted evidence of strong Grace when Tentation draws not out Corruption when there is both time and place convenient for sinning against God Thus it was with Godly Boaz as appeareth plainly after v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother and in hope of a good Husband doth adventure far yea and not only promiseth to do but also performeth all that her Mother directed her v. 6. N. B. Oh that we were as Docible Tractable and Morigerous in adventuring far and hard to bring about our Souls Matching and Marrying with Christ Where earnest desire is after Christ as in Ruth after Boaz nothing will daunt the Spirit or discourage the Heart but the saying is Ingens gloria calcar habet difficulty of Duty in Honest Honourable and Glorious Enterprizes rather whets up and spurs on rather Animates than Exanimates an Heroick Soul as it did great Pompey crossing the Adriatick in a great Storm to relieve a Besieged City saying to the discouraged Pilot Necesse est ut Vadam non ut Vivam 't is necessary I should venture not that I should survive the danger Thus V. 5. Ruth saith All that thou biddest I will do N. B. Oh that we could say thus to God All that thou commandest me to do for the obtaining of Christ I will do See how the Spouse ventures far for Christ Cant. 3. and ch 5. and ch 8.1 to the loss of her Vail and to wounding Hence Observe Christ must be had at any rate we cannot Live we dare not Die without him V. 6. She did all her Mother bid her do Hence Observe Ruth's Vniversal Obedience to Naomi will rise up in judgment against many Disobedient and Rebellious Children that instead of doing all things their Parents lawfully command them according to the Fifth Commandment they scarce do any thing or it may be just nothing how can
and Banisheth David from his Court v. 12 13. Yet under pretence of Honour that he might seem to make good his Promise of preferring the Man that could Conquer Goliah so he makes him a Collonel over a Thousand Soldiers but his intent was to free himself from his own fears First Lest as some say David should dispatch him privily in his Bed as he would have done to David upon advantage with his Javelin This was to Muse as he did Vse Secondly Lest as others say he should ingratiate himself too much with his Courtiers as he had already gained the Commonalty and he might fear that both these would joyn together to Depose him and set up David in his stead because of the Song of the Women v. 7. But Thirdly The true cause was to quit himself of his great Eye-sore for now David's Presence made Saul as much sad as ever his Musick had made him merry by fetching him out of his Melancholick Dumps The Fifth Remark is The effects of this new Preferment conferr'd by Saul upon David v. 14 15 16. Saul designed to expose David in the Wars that he might fall by the Philistines Hands when he could not make him fall by his own Hands But such was the Providence of God over him and his own Prudence in managing all his Military Matters that David became prosperous in all his Proceedings whereby he plainly captivated the Universal Affections of the People when they saw the Lord was departed from Saul and was present with David giving him prudence in his Conduct and prosperous Success in all his Vndertakings No wonder if Saul was afraid of him as it is said of him three times v. 12. and 15. and 19. N. B. Dr. Lightfoot well observeth that when David was now set at large from Saul to go in and out at his pleasure then likely he bringeth Goliah's Armour to Bethlehem and his Head to Jerusalem laying up those Trophies of his Valour and Victory among his own Tribe that when occasion should be the sight of these things might influence a sufficient Party to stand up for him whom God had already Anointed and Appointed by Samuel The Sixth Remark is Saul's restless malice in plotting to destroy David secretly and treacherously by pretending an Honourable Marriage to him but intending most notorious mischief against him therein And first he proposeth to Marry David to his Eldest Daughter Merab but for a destructive purpose v. 17 18 19. Saul's malice to David was such and so unsatisfiable that he was resolved to ruin him vel vi vel clam vel precariò either privately or openly and when he saw the latter could not be done he makes an experiment of the former by propounding a Royal Match to him thinking that would please the People who he feared would protect David from his offering him any open Violence Therefore his Secret Wheedle was to offer him Merab in Marriage only upon this condition Be Valiant for me and Fight the Lords Battles hoping he might fall by the hands of the Philistines being a forward Man in Fight he well knew and would venture far yea too far as Uriah did afterwards and was cut off 2 Sam. 11.16 17. N. B. Note well First This very Pit which Saul had digged for David the Lord over-ruled the matter so that Saul fell into that very Pit himself Psal 9.15 16. and 7.15 16. For whereas he designed that David should Die by the hands of the Philistines that very fate did befal himself they made him kill himself Chapter 32. Verse 3 4. N. B. Note well Secondly Merab was due to David before by Promise for his killing Goliah Chap. 17.25 yet he that there twice enquired into the reward of that enterprize before he undertook it never demanded it after the Atchievement Behold Saul's base Hypocrisie still waxing worse and worse Love is here pretended and Truth in performing his Promises but Mischief is purposed Designing that he being made Saul's General so Valiant in himself would expose himself the more in most Desperate Enterprizes to give more than Ordinary Proofs of his Extraordinary Valour N. B. Note well Thirdly David's modest refusal of this Royal Offer because of his own meanness not because there was really so much distance betwixt Saul and David for the former had been but a Feeder of Asses as the latter had been a Feeder of Sheep and Saul himself when he had a better mind than now had the like modesty to Samuel when he was first sent to Anoint him King Chap. 9.21 but alas Honores mutant mores His Honour had marred both his Mind and his Manners he had now forgot that himself was raised out of the very Rubbish of almost Destroyed Benjamin Judg. 20 c. David speaks lowly of himself without dissimulation as too low and unmeet for so high a Marriage that Saul might not suspect so low-minded a Man for being Ambitious to seek the Kingdom though already Anointed thereto N. B. Note well Fourthly The persidious dealing of Saul with David when he had performed the Conditions in Fighting the Lords Battles that he might be Married to Merab and through Divine Protection and contrary to Saul's expectation had run through many difficulties and eminent dangers Saul contrary to his Promise to David gave his Daughter to another Man namely to Adriel v. 19. on purpose to provoke David into some Treasonable Actions and Speeches which might give Saul some colour to cut him off This Affront and injury was very unbearable and the like had incensed Samson to Destroy the Corn Vines c. of the Philistines Judg. 15.2 4. though to be deprived of the Joy of Marriage and when the Marriage Day was come wherein the Bridegroom was in high expectation of Embraceing his Bride even then to be disappointed was exceeding hard measure yet David resolves to bear it patiently N. B. Note well Fifthly David over-matched Saul's Malice in this matter also by his great Prudence and Patience neither Acting nor Speaking any thing unbeseeming a Loyal Subject but committed his Cause with all Calmness to God who Judges Righteously And so indeed God did notably when Merab's five Sons which she had by this Adriel were in due time by Gods own appointment all Hanged 2 Sam. 21.8 9. To appease his great Wrath c. The Second Secret Design of Saul to destroy David was by his Marrying him to his Younger Daughter Michal who could not hide her Love to David which some say her Sister wanted otherwise she would not have consented to Marry another Man even Adriel v. 20 21. Here this Hypocrite discovers his Hypocrisie 'T is said he was pleased that his Daughter Michal loved David yet was highly displeased that his Son Jonathan loved him So that this was not pleasing to Saul simply that David was beloved of Michal but that she might Become a Snare to him either by causing him to run some desperate Adventures for procuring her or by obliging her as
could not bind God herein For when God required Justice to be done then Sundry of Saul's Sons were Destroyed 2 Sam. 21.8 14. After this Saul went home but David durst not trust his forced Protestations having found him so oft perfidious Credulity he knew to an Hypocrite who was only Convicted but not Converted had been but sublime Folly and therefore having little hold of inconstant Saul he still continued in the strong hold of Engedi thinking such good thoughts as these were in Saul's wicked Heart would not like their lodging long but soon be gone c. 1 Sam. CHAP. XXV THIS Chapter contains the History of Nabal's Churlishness c. to David while he wandred in the Wilderness of Paran David's wandrings herein afford those Remarks First The Time when 't is told us When Samuel was dead v. 1. N. B. Samuel dieth about two years before Saul's Death yet he lived so long untill he saw the time wherein Saul confessed David would be King chap. 24.20 And while Samuel lived David by Samuel's Counsel and Assistance could more commodiously converse in the Kingdom But now when he was Dead he was constrained to pass from the Wilderness of Engedi where he had composed Psalm the Fifty Seventh giving it the Title Altaschith that is Destroy not because when his Soldiers moved him to destroy Saul in the Cave yet he would not do it into this Wilderness of â—aran which was in the Southern Borders of the Land of Judah that so upon a pinch he might retire out of Saul's Dominions when he had lost so fast a Friend as Samuel had been The Second Remark is The Discouragement David met with in this place from Nabal who lived here after all his Encouragements he formerly had from Samuel who was now Dead and Buried in Ramah N. B. This Nabal is described 1. By his Seat and Habitation v. 2. 2. By his Wealth exceeding Rich in his stock of Cattel as was of Old accounted hence pecunia Money is derived a pecudibus Cattle v. 2. 3. By his Name Nabal v. 3. which is Paraphrased upon v. 25. signifying a Fool or the same with Nebn o a Knave 4. By both his Majoribus and Moribus his Ancestors and his Manners though Descended of Caleb yet Degenerated from so good a Man N. B. Therefore some take Caleb here not properly but appellatively as it signifies a Dog to signifie that he was a Dogged Fellow having no sap of Humanity in him a meer Mammonist a Golden Brute not a Natural but an Atheistical Fool Psal 14.1 He was both a Church and a Drunkard Conveniunt Rerus nomina saepe suis Nabal had not his Name for nought his Nomen was his Omen 5. He is described by his Yokesellow called Abigail which signifies Her Fathers Joy Whereof her Father could not expect much in Matching his Dear Daughter to so Morose a Man N. B. May it not be feared that many a Child is cast away upon Wealth when Matrimony is made meerly a matter of Money and not Married in the Lord only 1 Cor. 7.39 The Wife is Commended here not only for being of a Beautiful and Comely Countenance but also for having a Good Vnderstanding and Great Prudence which she demonstrated afterwards But the Man is as much Discommended for his Morose Humour An Hard-hearted Churl ver 3. A Son of Belial ver 17. she was Vnequally Yoked c. The Third Remark is The occasion of David's Discouragement this Wealthy Man had a vast Sheep-shearing v. 4. At which time it was a custom among the Jews to make great Feasts in Remembrance of their Fore-fathers who had been Shepherds those Feasting Days were Days of much Mirth and Jollity therefore called a Good Day v. 8. See 2 Sam. 13.23 24. Hereupon David sent his Messengers to Nabal at his Festival saying 'T is not only easie for thee to spare us a little out of thy abundance but it is equal and just thou shouldst afford something out of thy exceedings unto us who have been a guard unto thy Flocks both from unreasonable Men and from Vnruly Wild Beasts v. 16. We crave but little we will not be our own Carvers tho' we have deserved more yet shall we take thankfully what thou wilt willingly bestow upon us v. 5 6 7 8. N. B. Wherein we may behold what Solomon saith Servants on Horseback and Princes walking on Foot Eccless 10.7 Here poor David though an Anointed King yet speaks all supplications to this Rich Churl who overflowed with Worldly Wealth yet Answers him roughly though he was bound by the Law to relieve the necessitous Deut 15.7 and though David left nothing unsaid whereby to Insinuate c. The Fourth Remark is Nabal's surly Answer to David's Ambassadors who had greeted him in David's Name c. v. 9 10 11 12. wherein this Covetous Caitiff and Cormorant would not First Know such a Man as David though all Israel knew him and both own'd and honour'd him as their Deliverer by destroying Goliah c. Secondly He makes no more of David and his Followers than a parcel of Rogues and Runnagates comparing them to unruly Cattel that break their Tedders or Bands and run away from their right Owners the worst sort of Runagates are Apostates who run away from God the best Master that employs his Servants in most honourable Work and pays them with most honourable Wages Thirdly He will rather part with his Blood than with his Goods to such Fugitives though they were of his own Tribe from whom he should not have hid his Eyes while he was wallowing in Wealth and Plenty and they pinch'd with Penury and Poverty Deut. 12.12 and 14.26 29. and 15.7 Isa 58.7 N. B. Though David begg'd Supplies from Nabal as a Son from a Father v. 8. Give what comes to thine hand unto thy Servants and unto thy Son David yet this unkind Master can spare none of his Superfluities for his Servants nor could this unnatural Father bestow any thing upon his Son David but gave him Stones instead of Bread contrary to the common Law and Light of Nature Matth. 7.9 10 11. though he knew his Son David had nothing to maintain himself and his six hundred Followers a large Family withal save only with the Spoils taken from the Philistines and other adjacent Neighbouring Nations who were all declared Enemies to God's Israel and who would undoubtedly have plundered Nabal of his Numerous Flocks and Herds as the Caldeans and Sabeans did Job if David had not been as a Wall between them and the Plunderers as Nabal's own Servants to whom David appealed ver 8. did acknowledge ver 16. N. B. Nay 't is a wonder seeing Ingens telum necessitas Necessity knows no Law when Penury pinch'd David's Soldiers they did not make bold with some of Nabal's Superfluities rather than themselves perish and pine away with want of Necessaries but pious David who had bound their hands from killing King Saul when there was a Motion and a
of their Killing of the Messiah and the Wrath of God lying so severely upon them for that wicked Act Acts a. 23. that it not only confutes their Vnbelief and confirms our Faith in Christ but also it hath convinced sundry of the Jew-Doctors who by the clear Evidence of this Text have been compell'd to confess That the True Messiah is already come and that he was that Jesus whom their Fore-fathers Crucified as R. Samuel acknowledges in his Epistle to R. Isaac related by Dionys-Carthur's Comment on this Text and Rab. Hosea in his Lamentation for this Inexpiable Guilt of the Jewish Nation Recorded by Galatinus lib. 4 cap. 18. N. B. 2. Jerome well observeth That all those sad Occurrences contained in the Seventy Weeks or Ten Jubilees which make up 490 Years were Determined even until the Consummation so were all the effects of a Divine Decree and therefore Irrevocable and Irresistible And the precise periods of Time wherein each particular would be performed is expresly Revealed in this Prophetical Prediction the like whereunto is not to be found in any other of the Prophets namely the Time of the Life and Death of the Lord Jesus of burning the City that Slaughter-house of the Saints and of the Sanctuary that Den of Thieves and likewise how long their Desolation should last even until the end determined by God's Decree And therefore tho' the Jews have oft attempted yet could never to this Day Recover their own Land nor are ever like to do until they be made willing to say Blessed is He that cometh in the Name of the Lord Matth. 23. 38 39. This Scripture and Rom. 11.25 26. give hopes saith Graserus of an End of that Flood of God's Wrath which flowed in upon the Jews and so overfloweth as Noah's Flood had done and soâ—ept them all away out of their own Country Mark 4. But above all Daniel hath a most distinct Revelation concerning the Condition of the Jews under their many powerful Adversaries till the Madness of Antiochus Epiphanes was over in his three last Chapters all which look more like an History than a Prophecy from the Third Year of Cyrus to the period of Antiochus's Persecution First Daniel the 10th Chapter is but a Prologue to the main Prophecy wherein some things are premised as Preparatory to it Secondly The 12th Chapter is the Epilogue Annexed wherein the Pious are comforted with Promises both of Protection and of Deliverance Thirdly But the main Body of the Prophecy or rather History is revealed in the 11th Chapter which reacheth to the Jews raising out of the Dust of their Dispersion c. wherein the State of the Church of the Jews saith Brand Mullerus is Described under a double Respect N. B. 1. It was very Miserable in respect of the bloody Wars between the Lagidae the King of Egypt and the Seleucidae the Kings of Syria for Judea having Egypt on the South and Syria on the North lay as Corn betwixt two Mill-stones and was miserebly grinded to powder by their frequent Incursions of their Armies commonly marching through the bowels of Judea and wasted it The 2d Respect was Antiochus's Persecutions especially at three times 1. When he returned from Egypt in his second Expedition Dan. 11.28 2d In his third Expedition thither ver 30. And 3dly In his fourth ver 41 c. N. B. 1. Daniel Mourning for the sad Estate of the Jews in Judea hath this Vision vouchsafed to him to Relieve him against his great fright and fainting by being informed of the Affairs of both the Persian and Grecian Empires the Disasters whereof relating to the Church of the Jews put good Daniel into his Dumps Dan. 10.2.3 till comforted by Gabriel ver 12. yet not all at once but by four Degrees was Daniel raised 1. He is set upon his Knees and upon the palms of his Hands ver 10. after his three Weeks Mourning c. this posture was an Emblem of Prayer 2. He is caused to stand upon his Feet tho' trembling and silent ver 11 15. 3ly His Mouth is opened to speak but with much weakness fears and sorrows ver 17. And 4thly He is fully strengthened ver 18. N.B. God gives his Answers of Peace to the Prayers of his People not all at once but gradually for he is a God of Judgment and blessed are they that wait on him Isa 30.18 The Angel comforts Daniel with this That the Persians shall be Diverted by the Grecians under Great Alexander so that they shall have little leisure or mind to meddle with the Jews for Michael or Christ stood up for his Church in the want of all Humane Helps ver 19 20 21. so that the Devil cannot prevail Matth. 16.18 N. B. 2. Gabriel gives a more particular Exposition of the Visions Chap. 7. and 8. This latter Explanation in Chap. 11. being more plain than the former before for in Chap. 11. the Angel with the greatest clearness declares in particular the several Kings of Persia and of Grecia more especially the sundry Passages of those Divided Kings one against another especially relating to the Jews the other two Kings of the East and of the West being of a lesser figure than the other two of the North and South all four Successors of Alexander and not meddling with the Church of the Jews therefore the Angels meddleth not with them in this Historical Prophecy But of the Northern Kings of Syria and of the Southern Kings of Egypt Gabriel giveth an Account of seven several Wars between them in this 11th Chapter As 1. Between Ptolomeus Lagus of Egypt who was a great Enemy to the Jews saith Josephus and Seleucus Nicanor of Syria stronger than Ptolomy Chap. 11. ver 5. the poor Jews that lay betwixt these two Potent Princes were beaten on both sides 2. Between Ptolomeus Philadelphus so call'd because he Marry'd his own Sister yet was a Learned King and being a great lover of Learning he Founded that famous Library wherein were two hundred Thousand Books and among them the Septuagint which he caused to be composed by 72 Rabbins and Antiochus Theos or God as his Parasites styled him These two Kings made a Marriage out of Sinful Politicks to compose all their Controversies by a Confederacy ver 6. Antiochus Marrys Ptolomy's Daughter for confirming the Concord Berenice which signifies a Daughter of Innocency but not right named saith Junius because he Marry'd his own Sister Nor could this Berenice cause these two Kingdoms cleave together as was foretold Dan. 2.43 but they brake out again into open War and this fond God Antiochus was poisoned by his Wife a just Judgment from a jealous God that he should die by jealous Laodice 3ly Between Ptolomeus Evergetes and Saleucus Callinicus was the third War Dan. 11.7 8 9. Antiochus after a while put away Berenice who long retain'd not the power of her Arm ver 6. that is her Interest in her Husband her Queendom and her Life were soon after lost
Heart is topful of Gen. 6.5 Evil only Evil and continually Evil and a Devil in every faculty there is the Devil of Ignorance in his Mind of Pride in his Head of Lust in his Heart of Rebeilion in his Will of disorder in his Affections yea the Devil of forgetfulness of all good in his Memory c. Thus Homo in se Infernum Habet every unregenerate Heart hath an Hell within it the Devil hath set an Impression of his own Limbs upon every part of his own Children as John 8.44 Imports so that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superfluity of naughtiness in them Jam 1.21 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seed-plot of all Sin as the Seed of every Creature was in the Chaos which David Psal 51.5 Paul Rom. 7.24 Job chap. 40.4 the Prophet Isa 6.5 and the Church Isa 64.6 do all bewail resolving all Acts of Sin into the pravity of Nature as the source and fountain of all sorts of Iniquity and this man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Unclean Spirit Mar. 5.2 as the Unclean Spirit was in him quòd eum iste Spiritus quasi Inclusum teneret so the Devil had shut him up every way from Life and Salvation as the Wicked World is said in Maligno positus to lye in the Malignant one 1 John 5.19 This Inhabitant ut agens agit sibi simile doth satanize sinners to be Rich in Sin transforming them into His Image of becoming Breathing Devils c. The Fifth Remark is Man's Remedy in this miserable case lies only in the Redeemer Until Christ come whose Right Man's Heart is Ezek 21.27 It is a Den of Thieves a Cage of Unclean Birds Jer. 5.27 an Evil Treasure Mat. 12.35 a Shop for Divels to work in Eph. 2.2 c. but at his coming He overturns overturns overturns whips out those Thieves John 2.16 and Mat. 21.12 purges his Temple Mal. 3.1 2. of all those creeping things Innumerable with Leviathan himself in it Psal 104.26 casting out the strong Man Luke 11.21 takes possession for himself and turns it into his own Palace N.B. Note well If Christ proved stronger than Satan in his state of Humiliation how much more now in his state of Exaltation That He was so appeareth that twelve thousand Devils cannot match one single Saviour Christ so far over-ruled this Legion as to make them bring this miserable Man into the way of his Mediator Though it be said The Devil drove him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.29 as the Rider Spurs his Horse Endways whether He will with Violence and 't is a wonder this poor wretch was not only driven among the Tombs but also into them yea into Hell it self for they must needs go saith the Proverb yea Run whom not only the Devil but so many Devils Drove yet here by Christ's helping hand the Horse runs away with the Rider to meet Christ who Unhors'd and dispossess'd him c. The Sixth Remark is Christ's Approach as it was this poor wretch's Felicity so it was the Devil's Torment They feel a Beam of Christ's Deity put forth that tormented them they though a whole Legion well Armed durst not threaten our Saviour but are all brought upon their Knees to Petition him that they might be suffer'd to go into the herd of Swine Mat. 8.31 He had all those Devils in his Chain The Devil cannot make a Louse Exod. 8.18 nor fire an house Job 1.19 nor here drown a Pig without leave from the Lord. N.B. Note well If Christ have any thing to grant unto Devils he hath much more to give to his Saints This was not granted in favour to the Devils but to shew what Harm the Devil might do to us were we not continually guarded by Divine Providence and that the very Swineheards might Preach abroad the fame of the Miracle as also that Swinish Epicures are in danger of the Devils driving into the Deep Pit of Hell Those Devils got out of the drowned Swine and into the Hearts of their Masters those Worldly Gadarens preferr'd a Swine-sty before a Saviour so besought him as the Devils had done to Depart from them and may have enough of it at last day in Depart ye Cursed so did not this Demoniack but desired a stay lest his Devils should re-enter him in Christ's Absence c. CHAP. XIX NEXT follow the two Co-incident stories of Christ's Healing the Bloody Issue and Raising to Life to Rulers dead Daughter Mark 5.22 to the end Luke 8.41 to the end and Mat. 9.18 to 27. These two Miracles were wrought immediately after his Return from the Country of the Gadarens Luke 8.40 our sweet Saviour did not call for fire from Heaven upon those bruitish People who were so glad to be rid of him as Luke 9.51 to 55. but did quietly withdraw and entred into a Ship Mat. 9.1 and came into his own City Capernaum where he was kindly received N. B. Note well When one Door was shut against him then another door was opened for him In Capernaum Matthew or Levi the Publican Invited Christ to a Dinner at his House where he made his Redeemer a most sumptuous feast for Joy of his Conversion Luke 5.29 many Publicans and Sinners found open house there all at Matthew's charge that he might bring them with himself to Christ The Envious Pharisees cavil at his Feasting which was Diametrically contrary to their Doctrine of Fasting while Christ answers their Cavils Mat. 9 18. then Jairus came to Him about his dying daughter and as Jesus was going along with this Jairus the Woman with the bloody Issue came behind him in the Streets of Capernaum and touched him These two stories may well be contemporary in Scripture Record for the Woman's Disease and the Ruler's Daughter were contemporary in respect of Age being both twelve years old Luke 8.42 43. The History of healing the Haemorroisse or Woman with the bloody Issue being first Accomplished must have the first place in this discourse Mat. 9.20 The Remarks whereon are First This Occurrence comes in with a Parenthesis and by a sweet Providence for the exercise and increase of the Rulers Faith and Patience no doubt but Jairus could have wish'd this Woman far enough at that time because she hindered Christ from making haste to his dying Daughter But Divine Wisdom cross'd his Humane Will she shall be dead out right the Woman cured and he thereby confirmed ere his desire shall be Accomplished that God in all may be Glorified All done in due season The Second Remark is This Woman had not only a grievous but also a sad languishing Uncleanness according to the Law which made her abasht of her blushful Distemper uncapable to touch or be touched by any Lev. 15.19 and therefore not only because she could not come before Christ for the Croud c. did she come behind him thinking that though it was presumption to press into the press of People being a prohibited person
yet her Emergent necessity knew no law but prompted her to steal a Cure unperceived by touching the Phylacteries or Fringes of Christ's Garment behind him N. B. Note well Let us in like sort when we seel the bloody flux of sinful filth flowing out at our Mouths Eyes Hands and other parts press also to Christ and touch him by Faith The Third Remark is She came not to Jesus for Healing until all other helps and means failed her she had first spent her all upon Physitians of no value to Her nay she had suffered many sorrows by them without and Relief Mark 5.26 when those Sordida Poscinummia had suck'd up her whole store and well nigh officously kill'd her she came to Christ when she had nothing and was healed by him for nothing N. B. Note Well Thus have we an Issue of Sin from our birth older than this of twelve it may be twenty thirty or forty years we are naturally far off from our healer yet come not near him till much pain and pains be past to no purpose as here The Fourth Remark is The Faith of this Woman was a very strong and most glorious Faith her saying If I may but touch his Garment was not much Inferiour to that of the Centurion only speak the word far above the Faith of Jairus saying but come and lay thy hand upon her c. as afterwards Christ had many followers and but only one Toucher which was this same Woman whose double misery being both Sick and Poor brought her by her power of believing to a double blessing to wit the healing both of her Soul and Body The Naturalists say when Fishew are hurt they heal themselves again by touching the Tench finding the slime of his Body to be a Soveraign Salve to their wounds Surely this Woman saw by her Eye of Faith that a Touch of her Saviour would save her c. N.B. Note Well Oh that we when wounded with sin could have the same recourse to Christ who will by Faith make us every whit whole The Fifth Remark is Christ knows who are his Touchers though but few and in the midst of a multitude of his Followers that throng him Here He perceived Vertue was gone out of him as warmth out of the Sun of the Firmament to promote a Spring of Grass So it doth out of the Sun of Righteousness to promote a fresh Spring of Grace when his Beams touch our Hearts as there is no less heat still in the Sun though it let out thereof to all the World Even so it is with Christ that Fountain of Living Water is never less for filling Vessels therewith it spring as fresh for ever Yet upon this sense of Vertue flowing out Jesus look'd round about to take notice of it himself to notifie it to others and to confute the folly of his Disciples that understood not the Mystery Chrysostom renders those Reason for it 1. To free the Woman from fear lest her Conscience should Accuse her for stealing a Cure hereby she came to know it was only pium latrocinium an holy stealth without wronging the Owner though it was a reviving to the Receiver hereby was made up what was wanting in her Faith to advance it above her Fear as likewise to manifest her Faith for others Imitation 2. As this upon the Woman's Account so upon Christ's to Demonstrate his Omnisciency and by Consequence his Divinity 3. Upon Jairus's account to confirm the Ruler's Faith and so fit him for further mercy And 4. Upon a general Account to teach both Her and Us that not his Garment but Himself wrought the Cure which reproves the Foppery of Popery in Worshipping Relicks and the Fable of Baronius out of Eusebius confutes it self saying this Woman set up a Brazen Image of Christ in a Garment down to his Feet and her own statue kneeling and touching the Fringe thereof near whereupon they say grows an Herb which Cures all Diseases c. That this is a lying Legend appeareth because 1. They say this Image was erected at the Door of this Woman's house in Caesarea Philippi whereas Matthew declares this Cure to be done at Capernaum where he was a Publican or Toll-taker in the Custom-house ingeniously and plainly proclaiming the baseness of his own profession Mat. 9.1 9 10 18 c. 2. Iraeneus far antienter than Eusebius reproves the Gnosticks for carrying about Christ's Image the very Turks abhor Imagery c. The Sixth Remark is Such as can Shame themselves to Honour Christ shall receive much settlement and inward satisfaction She was ashamed of her Disease that it should be known so came behind him We should be more ashamed of Sin the Cause than of Misery or Sickness the Effect Christ is still nigh us Rom. 10.6 7 8. and within touch say not as Simon did when dumb Fishes declared Christ's Deity depart from me for I am a mixture of Dirt and Sin Luke 5.7 8. for so more need of Christ 'T is not He but our Faith is wanting that we are not healed Daughter thy Faith hath made thee whole Mark 5.34 N. B. Note well If Christ in the form of a Servant healed her his Exaltation in Glory lessens not his Power and Mercy Sin is the grand evil both of King and Subject What pressing from all parts from Country to Court that the Royal Touch may cure the Evil on Touching days c. a Touch from Christ every Sabbath is more Soveraign to the Soul of Rich and Poor The Second Coincident story is that of Jairus Daughter which Matthew relates but briefly and Mark more largely with Luke upon all the proceedings wherein we have these Remarks First This Jairus is call'd one of the Rulers of the Synagogue at Capernaum Mark 5.22 Which intimateth there were more Rulers than one N. B. Note Well So had no Prelate with Lordly Power set over it The Second Remark is Though this Jairus was not yet Jesus's Disciple yet had he seen so many Miracles done by Christ in Capernaum that He believes Christ could cure his dear Daughter whether Dying or Dead The Third Remark is As few such Rulers came to Christ so nor did this till driven out of doors by danger of the death of his only Daughter which made him seek to the best Physitian N. B. Note well Men must be Fatherless Childless ere they find mercy Hos 14.3 and a poor afflicted People ere brought to trust in the Lord Zeph. 3.12 the Woman with her Issue came not to Christ while she had a penny to help her self The Fourth Remark is The difference degrees of Faith in several Saints is clearly discernable The Woman must have a touch of Christ's Garment c. This Ruler thought Christ could not Cure his Daughter but by coming to her and laying his hands upon her This was weakness of Faith and far short of the Centurious who believed Christ could cure his Servant at a distance only with a word speaking Behold here
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
38.2 contrary to his Duty Gen. 24.3 and 27.46 and 28.1 whereof Judah could not be ignorant yea and before Salmon married Rahab of Jericho there were others of Jacob's Offspring that married Wives descended from Cham as Simeon had Saul the Son of a Canaanitess Gen. 46.10 Upon this account therefore Joseph presented these his two Sons to Jacob that they might receive his Patriarchal Blessing that they might be adopted by him as his proper Sons and have Israel's Name put upon them Gen. 48.5.16 lest any should judge it some prejudice to them because Born in Egypt and of an Egyptian Mother so reckon them of the cursed Stock of Cham and not Heirs of the Covenant and of the Promised Possession Hereupon also the Author to the Hebrews Ch. 11.21 mentions Jacob's Blessing these two Sons of Joseph by faith but not a word of his Blessing the Twelve Patriarchs mention'd by Moses Gen. 49. which Jacob undoubtedly did by Faith also The Reason is this because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph being half the Sons of cursed Cham by their Mothers side than it was to bless his own Twelve Sons who were immediately descended from him in his Marriage at his Fathers appointment Gen. 28.2 Both Rachel and Leah owned and obeyed the true God Gen. 29.32 33 34 35. and 30.6 8 13 17 18 20 22 23. and 31.16 Ruth 4.11 whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish Idolatrous Sun-worshipping Priest Gen. 41.45 in a City of wickedness as On or Aven Ezek. 30.17 signifies because they Sacrificed to the Sun there thence was it called Heliopolis a City of the Sun and Potipherah chief Ruler thereof under Pharaoh was High Priest of the Sun Therefore must it needs be an High Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother wherein he over-looks the Honour of her Extract being a Princess as well as a Priests Daughter as before it seems Priests were no mean Men among the Egyptians for one Man might be both Prince and Priest and some suppose Joseph spared the Priests Lands for his Feather in Laws sake Gen. 47.22 others better say 't was Joseph's burden to indulge Idolatry he had no Heart to it yet must have an hand in it and could not help it as the King's Officer whose Commands he must obey herein or incur the utmost Displeasure both of Prince and People which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge Jacob had no respect either to the Nobility of their Blood they were born of or the vastness of that Wealth and Honour they were born to or yet the goodly stature and properness of their Persons for that is a seeing as Man seeth and judging by the eye of sense 1 Sam. 16.7 but he looked upon them with an eye of Faith yea of a strong lively Faith in his weak and dying state a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir whereby though now he was a poor Pilgrim in Egypt leaning upon his Pilgrim-staff he mentions Gen. 32.10 yet now presents it as a Scepter to Joseph signifying his Dominion puts the name of Israel which was the greatest of Names upon both his Sons so that they are called no more the Children of Joseph as the Children of Judah the Children of Reuben c. but the Children of Israel And lastly he no otherwise disposeth of the Kingdoms of Canaan to them than if himself had been peaceably possessed of the Royal Throne in Jerusalem Jacob acts in Blessing Josephs two Sons as one of God's Privy Council preferring the Younger before the Elder This was his Heavenly Wisdom which he would have had no need of had the Elder right to his right hand and his right-hand Blessings that is done in the common Course and Custom of Nature but here he was to shew the Freedom of Grace which required more than ordinary Wisdom making the last to be first and the first last what he did herein was by Divine Inspiration And as if he had been one of God's highest Courtiers as well as Counsellours He bestoweth both Temporal and Spiritual Blessings upon them v. 16.20 as if the Key of El-shaddai had hung at his Girdle and as if the Bona Dona Throni Seabelli the good Gifts both of God's Throne and of his footstool the riches of Heaven and Earth had been all in his Power to bequeath to whom he would at his pleasure My Redeemer saith he bless both the Lads there he puts the Blessings of Redemption upon them and let them both increase like Fish into a Multitude there 's the Blessings of Providence which did so miraculously multiply them that at their going out of Egypt Manasseh was Forty two Thousand seven hundred and Ephraim was Thirty two Thousand five hundred and though all these perish'd in the Wilderness yet were they at their entry into Canaan again multiplied in both these Sons to Eighty five Thousand and two Hundred men meet for War Numb 26.28 34 37. the like Blessing was confirm'd on them by Moses Deut. 33.17 and Joshuah acknowledged them to be a great people Josh 17.17 All which sprang out of Joseph whom Jacob bewailed for dead twenty three years Learn here from this History a manifold Mystery As 1. As these two Sons were born in Egypt and of an Egyptian Mother so we are born in the State of Sin and by our Mothers we are Children of wrath yet may our Heavenly father Adopt us and put his Name upon us 2. As the Elder had the left hand and the Younger the right so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors though the younger and less deserving while the Elder was without Luk. 15. 3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep and shall have Right Hand Blessings upper Springs to bring them thither Whereas the people of the World are put oft with Left Hand Blessings only nether Springs and at last turn'd oft as Goats to Christs Left Hand 4. May we become through Grace Ephraim's which signifies Fruitful and Manasseh's which signifies forgetful or forgetting Could we but forget those things that are behind our own Follies and Vanities and learn to be fruitful in good works God hath a liberal Legacy for us and will bring us out of this lower Egypt to his high and Heavenly Canaan 5. May we be but Josephs as Jewels in a puddle retain our Lustre as he did in Egyptian Slavery and holding fast our righteousness not letting it go in the worst of times and places c. Job 27.6 and holding holding up holding out holding on holding fast and firm our Hope and Confidence to the end Heb. 3.6 then doubt not but Jesus the Blessed Testator