other not express'd so signally were stigmatiz'd as to need healing ver 20. they smarted for their coming unprepared to the Passover either by some sudden Sickness a Disease of the Body or by Guilt of Conscience a Disease of the Soul say some Learned Men here Mark 2. Hezekiah's Prayer for this unprepared Priests and People that God would pardon both the one and the other when he saw some visible Sign of Divine Displeasure upon them Pleading with God for them after this Manner The good Lord pardon every one of us what is wanting in any of us for want of Time or Means c. and out of thy wonted goodness graciously accept of our though weak yet willing Services c. Vatablus and Piscator make this the sense of the King's Prayer for the unprepared People that he urgeth for an Argument The People had prepared their Hearts to seek God to wit with a Moral and Internal Purity though they wanted that Ceremonial and External Purification which the Law required in such as serve God in his Sanctuary they have prepared their Hearts as well as they were able though far short of what they should be Remark the Fourth God's Answer to Hezekiah's Prayer ver 20. Mark 1. Junius and Piscator c. say that God heal'd them on both sides Psalm 103.3 both their Souls of the guilt of Sin and their Bodies of the Pain of Sickness otherwise it could not have been known that the Lord had heard the King's Prayers for them Mark 2. The Rabbins say some of the People God slew for their unpreparedness but at Hezekiah's Prayer the Plague stayed Others not improbably say seeing God is said here to hear his Prayer and to heal his People this was manifested by some Visible Sign and possibly by Fire from Heaven consuming the Sacrifice the usual token of God's acceptance Whatever it was it gave great satisfaction to their Minds which made them keep the Feast with gladness ver 22 25. N. B. From this famous History learn these Mysteries 1. The Passover was an Old-Testament-Sacrament instituted in memorial of Israel's Deliverance from Egypt and particularly in memorial of God's passing over Israel when he destroy'd all the first born of Egypt Exod. 12.12 13 14. Now if God was so severe in branding those that came unprepared to this Passover How much more ought we to tremble at coming unworthily to the Lord's Supper He that came in to the Wedding Supper without the Wedding-Garment on his back was carried out but not without Iron-fetters on his Feet Matth. 22.11 12 13. and for this Cause many are Sick and some dead outright 1 Cor. 11.30 N. B. 2. Hezekiah here represents First The Work of every Gospel Minister who must make an Atonement for their People as the Vine dresser did for sparing the unfruitful Vineyard c. Luke 13.8 c. Happy are that People who have praying Vine-dressers to intercede for them at which God when most angry will yield somewhat God forbid saith Samuel I should cease to Pray for you 1 Sam 12 23. this is to fulfil our Ministry Col. 4.17 to stand with our Incense 'twixt God and our People as Aaron did Numb 16. ver 46 47 48. Secondly Hezekiah resembles our Blessed Mediator praying both for Priest and People Heb. 9.24 our High-Priest for Expiation Exod. 30.10 Lev. 16.2 24. our Surety Gen. 43.9 and 44.32 Heb. 7.22 to whom God will not say nay 1 Kings 2.20 but hears him always John 11.41 nor will he forget us as the Butler did Joseph Gen. 40.23 but makes up all our defects Rev. 8.5 c. Remark the Fifth Hezekiah spake comfortably to the Hearts of all the Levites to encourage them in working lustily under that laborious employ of teaching the good Knowledge of God ver 22. promising them his best Assistance which few Princes do at this Day N. B. Hereby the whole Assembly was so transported that as the Priests on the one hand had most loudly sounded out the High Praises of the God of Israel for giving them such a seven Days Holy Feast as had not been since Solomon ver 21 26. so the People were willing to keep other seven days over and above what God's Law required ver 23. that those of the ten Tribes saith Osiander might have time enough for full Confirmation in the true Religion c. Remark the Sixth and Last The Management of this solemn Festival to the end 1. The King gave a thousand Bullocks c. whereon beside Sacrifices c. a publick Feast was made to refresh those Strangers of Israel saith Osiander that they might not think the fourteen Days Time of absence tedious but Jom be Jom Heb. Day by Day they might serve the Lord with gladness 2. The Princes follow this good Pattern of the King and gave as many Bullocks as he did and three thousand Sheep more than he gave ver 24. for they were many and Ahaz had exhausted the Royal Treasure 3. This nonesuch Solemnity was carried on and concluded with great Joy the Priests praying God to bless the People which Prayers Numb 6.23 God heard in Heaven c. ver 25 26 27. 2 Chron. CHAP. XXXI THIS Chapter consists of two Parts First The Actions of the People And Secondly Of Hezekiah after this Passover Remarks upon the First in ver 1. The Subjects of King Hoshea joyned with those of King Hezekiah to break down the Images of Baal c. even in Ephraim and Manasseh which were out of Hezekiah's Jurisdiction but belong'd to Hoshea looking upon him either as an Vsurper or an Atheist rather than an Idolater or if an Idolater yet confined to Calf-worship and not so zealous for Baal as his Predecessors had been However this zealous Act saith Osiander was done without Hoshea's Consent for now the Men of Ephraim and Manasseh having heard the Law receiv'd the Sacrament and had their Hearts fill'd with the Joy of the Lord which was their Strength Neh. 8.10 they were divinely transported and would not return home till they had Reform'd thus far in the Kingdom of Israel which as Junius saith was now tottering toward it's final fall The Second Part is the Actions of Hezekiah after this also Remark the First Hezekiah distributes the Offices of the Priests that every one might know not only what was his Office but also what was his time to be present at the Temple ver 2. which is fitly compared to a Camp saith Junius for the Watch and Ward there kept c. Remark the Second He reviveth those Laws for the Ministers maintenance which his Father Ahaz had null'd that those Godly Priests being plentifully provided for after a long famishing Persecution might serve the Lord without Distraction 1 Cor. 7.35 and therefore out of his Princely bounty he bestows liberally of his own proper Goods and particular Cost unto this Publick Fund ver 3 4 5. that so his People who had been much polled and peeled in his Fathers
lost and sink into the Pit of perdition Psal 28.1 and then was the utmost date of Divine Mercy expired as to Israel when God told the Prophet that God would not hear their Prayers Jer. 11.14 Inferences hence are 1. If the sweet success of our Services be Gods acceptance then Oh what an holy carefulness should we all have about our Services and Duties lest as Cain we perform not aright for matter and manner so lose our labour and indeed take much pains only for Eternal pains and for no better reward We should all be wise to Salvation 2 Tim. 3.15 and do those things that accompany Salvation Heb. 6.9 having Salvation certainly annexed to them we must not look only at our outward Actions but also at our inward Affection and Cordial Devotion 2. Oh what holy cheerfulness should we have to work all our works in God John 3.21 that they may be accepted of him and respected by him God longeth as it were for the first Ripe Fruits of our Service Mic. 7.1 The Fat of our Devotion as David did for the waters of Bethlehem 2 Sam. 13.15 16. We should do as his three Worthies did our utmost endeavours to satisfie Gods longings as they did Davids What we do we should do with all our might Eccles 8.10 David Danced before the Lord with all his might 2 Sam. 6.14 And Sampson at the Pillars of Dagon's Temple bowed himself with all his might Judg. 16.30 In all our Duties we should come forth in the strength of the Lord Psal 71.16 and be as the Sun in his strength Judg. 5.31 Then are our Services shining indeed and delightsom yea ravishing unto God Cant. 4.9 The same Lord Jesus was ravish'd more with one of his Spouses Eyes with one Chain of her Neck to wit her Grace than he was with all the glittering Glories of the World which Satan shewed him Mat. 4.8 9 10. 3. Oh what an holy Inquisitiveness should we all have whether God accept or reject our Duties Our acceptance may he known by these Characters 1. Hath God Inflamed our Sacrifice as he did Abel's some warm Impressions of Gods Spirit upon our Hearts some Divine touch of a live Coal from Gods Altar Isa 6.6 All the whole Colledge of Baal's-Priests could not procure what one Elijah did They could put the Wood in order cut the Bullock in sunder and lay it on the Wood as well as Gods Prophet but they all nor the Devil their Master to help them could not fetch one Flash or Flame of Fire Though Satan by Gods leave could as Prince of the Air do it to consume Job's Sheep so made them an Hecatomb Holocaust or Burnt-offering to the Lord therefore is it call'd rather the Fire of God than of the Devil Job 1.16 We should all have an holy heat even in the coldest Season Some Coelestial Fire in us to Burn up our Corruptions This is therefore call'd the Spirit of Burning Isa 4.4 A carnal Man as Cain may do the External Action of Duty but he wants the Internal Heat of Devotion He cannot say as Isaac said behold the Fire and the Wood but where is the Lamb c. Gen. 22.7 but rather thus Behold the Wood and the Lamb for he may have both these but where is the Fire 'T is the Holy Fire he wants The second Sign or Character of Acceptance is the Joy of Duty Injections of Joy as well as Inspirations of heat are sweet demonstrations of Acceptance Blessed are they that hear the joyful sound of God they shall walk O Lord in the light of thy Countenance Psal 89.15 A benign Aspect from the Face of God in Duty makes a Believer that hath joy in believing Rom. 15.13 to keep Hilary or the merry Term. Those Godly Souls saw God and did eat and drink Exod. 24.11 That Beatifical sight was as a refreshing Feast to them and it was that which gave Moses full Sustentation during all his long forty days Fast Exod. 34.28 How likewise was David ravish'd after Prayer Psal 116.1 2 3. Yea he triumph'd Psal 6.8 9. And Hannah after this is said to be no more sad 1 Sam. 1.18 And after the Psalmist had lift up his hands then came his Marrow of Joy in his Acceptance Psal 63.3 4 5. All this is Gibberish to a Carnal Heart sed Sancti intelligunt quid dico the Saints know what 1 say saith the Father A third Sign is When God gives in any Supply of that Grace which is sued for either strengthning it or weakning sin that Wars against it Relief against Tentation without or Corruption within then saith the Soul By this I know my God accepts Psal 41.11 12. When sin is subdued Mic. 7.18 and the Heart transformed into the Image of Christ Luke 9.29 2 Cor. 3.18 Mountains melt Psal 97.5 Dagon's Fall and Jericho's Tumbling down be sweet Evidences as Judg. 5.21 Oh my Soul thou hast trod down strength then there is growth as well as warmth and joy on the contrary there be Characters also of Non-acceptance As 1. If dead in sin then the Person pollutes the Action as Hagg. 2.13 14. The Person polluted by a dead Body defiled all that was about him in regard of legal pollution their Persons under the Law unclean made all their works unclean so 't is under the Gospel every wicked man is an unsanctified unclean man he is polluted with the Touch of the Dead he himself is dead Eph. 2.1 3. so every holy duty he toucheth is defiled All his works are dead like himself Suppose a dead carcass were never so well Embalmed with all the Spices and Art of Egypt yet all this will not make it a fit Present for a Prince No more can All the Odours of good Duties sweeten the works of him that is dead in sin to God 2. As there is no life in a wicked man's Duty so there is no warmth in it he puts off God with cold Dishes such as God loves not As there is no Heart so there is no heat in any of his Services 't is not a Sacrifice made by Fire unto the Lord so no sweet savour to him Levit. 1.13 17. and 2.2 9 10 c. 3. A wicked Man as Cain here regardeth iniquity in his Heart therefore God regardeth not his Prayer Psal 66.18 This is the dead Fly that spoils never so sweet Ointment Eccles 9.1 He comes to God in Duty smoaking with the Guilt of some known sin Prayer is call'd the lifting up of pure hands as well as Heart to God 1 Tim. 2.8 Now hands lifted up to God are said to be pure not when there is a perfect purity but when there is an abhorrency of every known sin this a wicked Man cannot come with for though he may give to God his Knee and his Lip yet he reserves to himself a love to his sin especially to his Darling sin Union with sin and Enmity with God are the two strong holds of Satan in him whereby he holdeth
glittering glory as the Mobile were at Herod's Grandeur when Cloathed with a Cloak of Silver Act. 12.21 22. 'T is a wonder good David could be silent when he saw how his Son's Pride thus Budded Ezek. 7.10 He should have endeavoured to Cross it and to Crush it in the Bud but alas He was too much blinded with the fondness of his Fatherly Affections and God's Holy hand was in it to bring upon David those Evils out of his own House which he had threatned chap. 12.11 for his Sins The Third Remark is The means whereby Absalom stole away the Hearts of the People from their Right Owner his own Father v. 2 3 4 5 6. All the means he used were all farther Additions to his most Princely Pomp c. Herein Mark 1. That he might be the more popular he Riseth early he Seats himself in the place of Judicature to hear the Peoples Causes to put a slur upon all the King's Judges as if sluggards and careless and none like him for self-denyal and diligence Mark 2. He smoothed the Plaintiffs up with plausible words telling them that their Causes were good right or wrong and Condemned those Judges that had formerly heard the Case and given Verdict against them This pleased the Plaintiffs Mark 3. He Reflects upon his Old Father as one Super-Annuated and past publick Employ so minded not to promote the publick good but sets up such Judges as are bribed and will not do the People Justice N. B. This was a most sordid slandring of his good Father of whom the Holy Scripture giveth a better Character that David Executed Justice and Judgment among all the People chap. 8.15 Mark 4. He wishes that the People would make him Judge seeing the King would not having only brought him into favour at Court and then would he work wonders in pleasing all People N. B. 'T was a great over-sight surely that such an Arrogant Ungrateful Lying Hypocrite was called no sooner to the Bench. Mark 5. When the Vulgar sort came to do him Obeysance Bowing to this Molten Calf made up of Golden-Earings He with a Counterfeit Courtesie took them and kissed them tho' they were Scoundrels and Skullions of lowest Degree So sordid was his Spirit and nothing Royal in it not a dram of David in him and here if ever true Partus Sequitur Ventrem The Birth follows the Belly for assuredly while he was thus Ambitiously Aspiring after a Kingdom he could thus crouch to any Inferiour fellow were his Cause good or bad He had more of his Mother a Pagan Geshurite than of his Father a Godly-Israâ—lite c. Mark 6. Thus he courted the People and collogued with them till he had stolen away all their Hearts And this Thief acted so Slily and Secretly that neither the People nor David himself did discern or discover it The Second part of this Chapter is The Concomitants of Absalom's Conspiracy ver 7 8 9 10 11 12. Upon which Remarks are First The time when this Conspiracy began to be put into Action after its long hatching in secret c. 'T is told us It came to pass after forty years ver 7. About the Computation of this time I find various Opinions N. B. The First is Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty Thus the Syriack the Arabick and Josephus the Jew Reads it But this is generally exploded notwithstanding the probability that Absalom's conspiracy might require four years time to raise his Rebellion in against his Father because it is of dangerous consequence to allow of any Corruption in the Hebrew Text. The Second Opinion is That these Forty years must begin their computation at the time that Israel asked a King then was an observable alteration of the Government of Israel and so as fit to be made an Epocha or account of time as both the Greeks and Romans did from the like grounds and now the Lord as it were Intimated unto Israel Ye have been mad for a King now shall ye have so many Kings that ye shall not know which of them to follow and many of you shall perish in following the Usurper c. All which and the manner of a King Samuel foretold them of they saw fulfilled in Absalom But this Account from Saul's first year makes it more than forty years The Third Opinion Reckons these Forty Years from the beginning of David's Reign in Hebron who Reigned in all Forty Years in the last of which Absalom raised his Rebellion having catched hold of a Praediction saith Rabbi Levi that David should Reign no longer and lest Solomon should succeed he sets up for the Succession himself in David's last Year N. B. But as Reckoning from the First Year of Saul's Reign makes the time more than forty years so this reckoning from David's first year of Reigning makes it less than forty for the Rebellion of Sheba followed this of Absalom and the three years Famine beside that fell out in the days of David for the Sin of Saul c. Mention is likewise made of David's Wars with the Philistines wherein David was personally present and in danger which could not be in the last year of David's Reign when he was decrepit and kept his Bed but now when David fled from Absalom he was able to walk on foot c. The Fourth Opinion is Therefore the most probable to reckon this forty years from David's first anointing by Samuel which gave him a just Title And though that was then secretly done yet was it known to all after so might be a fit period of time to reckon this forty years from The Second Remark is The Place where Absalom began his Rebellion namely Hebron where he pretended he would pay his Vow he had made at Geshur in Syria v. 7 8. thus he makes Religion a Cloak for his Rebellion pretending like a crafty Hypocrite to pay his Peace-Offerings of Thanksgiving to the Lord for returning him from his Banishment among Pagan Idolaters and restoring him into the King's presence and favour where he might also be present in the pure Worship of the true God Yet resolvedly intending to ruine David in his being as well as in his well-being and lest his Father should suspect him he goes not away without his leave well knowing that his Pious Father would not hinder but further his Devotion and would rejoyce at his Son 's retaining his Religious Desires after the true God having been so long conversant among the Syrian Courtiers where he saw nothing but Idolatry and Debauchery The Third Remark is David's ready grant to his Son 's Religious Petition v. 9. 'T is a wonder so Wise a Man and so Sagacious a King as an Angel of God Chap. 14.17 yea and sometimes so over suspicious as in the case of Mephibosheth afterwards yet no distrust will his heart harbour concerning Absalom upon whom he doted N. B. One would think David might have said to his Son Is not Sion as proper
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness