against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
Spiritual Affairs 'T were well if Churchmen would practice after this Pattern The Sixth Circumstance is the manner of their managing this Impeaching of Jesus not only loading him with bare Accusations base lyes All but also urging Pilate to condemn him whom they had already condemned in their Court and so Tumultuously crying out Crucifie Him Crucifie Him in so much that Pilate was afraid of the Tumult Mat. 27.24 Though this was gross Injustice for by the Jews Law the Blasphemer as they judged Jesus to be was to be Stoned not Crucified Lev. 24.12 13. besides these shameless Wretches went herein beyond the Bounds of Witnesses whose Work is only to Testifie what they know and leave the Cause to the Judge's Determination yet these lumps of Impudence do over Magisterially impose their most malitious prescriptions They at length Extort by their vehement clamours what they could not by convincing Arguments yea those Christ-Crucifying-Priests did not only Impose upon the Judge Pilate but also upon the Jewish People making them by their Influence to cry Crucisie Him with them As this demonstrates 1. The Mischief of bad Governours so 2. The Inconstancy of Common People called too truly the Mobile and Neutrum modo mas modò Vulgus blowing hot and cold with the same breath as those did here crying Hosanna one day and Crucifie the next both Priests and People were alike in fierceness and outragious fury against Jesus Luke 23.5 21 23 c. Now comes in the Second grand Remark Which is the Defence Christ made for himself upon Pilate's Examination of him The Heathen Judge overlooks the two first Articles of those prophane Priests Black Bill of Indictment against him to wit his Perverting the People and his Denying Tribute to Caesar being both such thin Lies as might easily be seen thorough c. This Impeachment of Jesus was transacted at the Judgment-Hall Gate the Impeachers not daring to enter in for fear forsooth of Defilement therefore went Pilate out to them to hear their Accusations there 'T is a wonder he would yield so far to their Superstition which he could not but contemn But hearing nothing save clamour and confusion without doors he takes his Prisoner into the Praetorium and there examines him at the Bar and there our Lord Answers for his Life To the first and second Article as nothing was asked so nothing was answered but to the third Pilate asks him If he were a King this being a point of High-Treason Christ plainly confesseth that He was a King but his Kingdom was not of this World Mat. 27.11 Mark 15.2 Luke 23.3 John 18.33 36. Pilate having retired himself from the Gate where one could not hear another speak through Disorder and Tumult into the Pallace then more sedately sets himself to sift the business In Christ's Answer Thou sayest or Sayest Thou this of thy self c. Observe First That Judges are to proceed Secundum Allegata probata If to be Accused be enough to make a Man Guilty none could be Innocent If Pilate said this of himself there was no reason he should be both Judge and Witness Mr. said so by others Why are not mine Accusers here brought Face to Face why do not they appear here as well as I the Accused Second Christ denies not but confesses that He was a King de Jure nonide Fâ—cto for he was a born King the Wisemen saluted him wiâ—ls this Royal Title at his Birth Mat. 2.2 but his Kingdom comes not with Observation Luke 17 2â— nor is of this World John 18.6 but consists in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 now seeing it is no Worldly Kingdom as Casar's is there is no need of fear from me concerning any prejudice to the Roman Power This is that same good confession which he Witnessed before Pontius Pilate that Paul speaketh of 1 Tim. 6.13 wherein he professeth himself to be indeed a King but his Kingly Power was mostly confined to and conversant in the Court of Man's Consciences in the Discipline of his Church and after at the last Great Day of Judgment Pilate receives so much satisfaction from this plain confession that he brings him forth to the Gave again where the Priests and People waited with big expectations that their Bill of Attainder for High Treason would Infallibly do their Job against Jesâ—â— and professeth to them he found no fault at all in him 'T is true indeed He denies not that he is a King but he saith his Kingdom is not a Worldly Kingdom and no way Inconsistent with Caesar's but rather a support to it as it causeth Men to be Holy and Righteous therefore as Caesar hath no cause to be afraid of him so I cannot see any cause of Death in him N. B. This may teach us 1. Seeing Christ is a King let us not say as those Luke 19.27 We will not have him to Reign over us He must be our King to Rule us and our Prophet to teach us or he will not be our Priest to save us c. Such as will not be Ruled by him here shall never Reign with him hereafter And 2. As Christ in the midst of his Sufferings comforted himself with this That his Kingdom was not of this World so we in our Troubles should say our Comforts are laid up above the Clouds an Heir Apparent of the Crown may have his Trouble in his Travels through a strange Country but he comforts himself with happier usage when he comes home to his own Kingdom So if we Suffer with him in the Kingdom of Grace wherein we are his Subjects and what cannot this King do for us we shall then Reign with him in his Kingdom of Glory 2 Tim. 2.12 was it an happiness to be Subjects in Solomon's Kingdom 1 Kin. 10.8 much more in Christ's c. This leads to the Third Grand Remark That such and so great was the satisfaction our Saviour gave Pilate that after this Discourse aforesaid he laboured to acquit him four times by four means and this was the first thereof and his first means was by speaking for him in pronouncing him Innocent to those Priests who stood gaping at the Gate for his Condemnation which made them more mad to be thus unexpectedly disappointed and more fierce in their furious Exclamations against him yet can they still harp upon no other but the old string He perverteth the People Luke 23.5 c. as if he were an Apostate from the Law and had brought the Priests into contempt with the People c. Whereas 1. What a shame it was here to hear the Pagan Pilate to speak for Christ when those Priests of that only Church which God had then in the World spake so bitterly against him It was God that opened the Mouth of this blind Heathen to make this Just and Due Vindication of Jesus at such a time when the Devil had opened the Mouths of the Jews God's peculiar People and their Priests whose
assembled in Mark 's Mother's house verse 12. had first their great Fear verse 12 13. and then their greater Joy even to an astonishment verse 14 15 16. Or 4. The Souldiers that kept him in Prison verse 18. And lastly Herod the King that cast Peter into Prison he transfers the punishment designed for Peter upon his Keepers that though sore against their will had let him go verse 19. 3dly The Consequents hereof are 1. Herod's wonderful Death for his Pride verse 20 21 22. And 2. The Church's Peace thereby verse 24. All these three eminent passages afford their several Remarks As First From the Antecedents the Remarks thereon are these 1. Afflictions do seldom come single upon the Church and Children of God Here were Contemporary Troubles which did fall out together upon the faithful here both the Famine throughout Judea which might last several years as many have done in Divine and Humane History mentioned Acts 11.28 30. And this foul Persecution wherein the Apostle James perished happened at or about the same time Acts 12.1 2. The Saints do usually fall into divers Temptations at once James 1.2 Fluctus Fluctum Trudit one Wave of the Sea of Adversity immediately succeed each other and do offer violence to us as they did upon Jacob Gen. 42.36 making us cry out as he did All these things are against me with their joynt and overwhelming force Thus Job's Messengers did as it were tread upon the heels one of another with their reiterated blows c. The second Remark from the Antecedent is The Devil never needs to starve his devilish work for want of devilish Instruments N.B. All Ages do furnish him with fit Tools for his hellish Ends He never wants a Pharaoh in the Old Testament-Times nor an Herod in the New He hath always some fit for his work He had his many Bloody Herods in New Testament-Times As 1. Herod the Askalonite or rather Rascalonite to murder the Innocent Babes of Bethlehem 2. His Herod Antipas to Behead the Baptist and also to deride our dear Redeemer And 3. This his Herod Agrippa Father to that King Agrippa we read of Acts 25. and 26. and the more likely a man for doing the Devil's Drudgery as being Brother to that Dancing Damosel Herodias who danced John Baptist's Head from off his shoulders c. This Man was now Vice-Roy or Deputy-King under the Roman Emperour and had a ceremonious Zeal in the Jewish way which highly transported him to act wickedly as well as warmly against the Church of Christians Hereupon it is a black Brand put upon him by the Holy Spirit that he stretched forth his hands to vex certain of the Church Acts 12.1 which phrase imports his vehemency of mind in persecuting-work yet God withered it not as he did Jeroboam's The third Remark is 'T is an old Trick of cruel Tyrants not only to curry favour with the wicked by shedding the blood of the godly as this Tyrant's Character is v. 3. and as was the practice of all the Royal Posterity of Herod the Great this man's great Grand-father who chiefly studied to please the Roman Emperours their Masters and to gratifie the Jews their Subjects making no matter whether by right or wrong but also to Rage most furiously against the Governours of the Church as here against James and Peter saying with the Tyrants of later Times Kill the Captains and those Listed under them are more easily destroyed This Christ foretold The Shepherds be smitten and the Sheep are scattered Matth. 26.31 The fourth Remark is The Blood thirsty Blood-Hounds of that old Man-slayer tho Davil hath such an insatiable Thirst upon them after Blood that they can never be satiated or glutted with shedding Blood as it was here with this bloody Herod who thought is not enough to stretch forth his hands in vexing certain of the Church verse 1. that is to kill some and to punish others with blows and banishment especially the Governours of the Church too well knowing how much all the Members of the Body do suffer by sympathy when their Head and Ministers are so mortally wounded by his cruel hands Nor was it enough to him to kill James with the Sword verse 2. that is to Behead him for so the Talmud in Sanhedrim per. 7. hal 3. saith those that were slain by the Sword were Beheaded according to the Custom of the Roman Kingdom but he proceeded farther to take Peter also verse 3. 'T is with those Tyrants as it is with those that have the Dropsie the more they drink the more dry they are This is that wonder John saw in the Apocalyptick Beast blood-thirsty Babel Rev. 17.6 a wonder with a Climax or Gradation N.B. 1. He saw a Woman drunk the Whore of Babylon this is a greater wonder than to see a Man drunk 2. No Liquor would serve this Whore to be drunk with but Blood And 3. No Blood but the Blood of Saints Though this Liquor of Saints-blood made this Whore-woman drunk yet is she like brutish Barnaby drunk over night and dry in the morning still thirsting for more blood till at last the Lord Omnipotent who judgeth the Whore will deal with her as Tomyâ—is did with Cyrus whose Head she cut off and cast it into a bowl of blood saying Satiaâ—te sanguine quem sitasti cujusque insatiabilis semper fuists that is glut thy self in that bowl with thy mouth-full of blood wherewith thou could never yet be glutted Thus the Lord will deal with this bloody Whore when he casts her into the Lake of Fire and Brimstone The fifth Remark is Such as are most useful to and most eminent in the Church be the most obvious Objects mostly exposed to the fury of Persecutors As here this James the Brother of John was to Herod Thus also was Peter to him This James was call'd a Bâ—anerges or Son of Thunder by our Saviour Mark 3.17 because of the bigness of his Voice and for his zealous and earnest Preaching To this eminent yea one of the eminentest Apostles was the care of the Church at Jerusalem more especially committed No wonder then if he were the more hated by Herod whom the Devil so stirred up to destroy this Man So it came to pass what his Lord had foretold him Matth. 20.23 that he drank of the same Cup which his Master did drink of The sixth Remark is Such is the Soveraignty of God over all his own Servants that it is his pleasure to permit several Fates to attend them though they be imbarked together in one and the same Bottom of Generation-work Thus both James and Peter carried equally a very great figure in their Apostolical Orb yet Divine Providence permits the former to be murdered but Peter only to be imprisoned and yet not to perish there by a perpetual Imprisonment but to be Released from Prison by an holy Angel Though we may not pry into the Ark of God because it is prohibited nor ask God a Reason
take the time of Satan's binding for a long time indefinitely Zegerus Emanuel Sa and Esthius all say 't is meant all the time since the first publication of the Gospel Ribera Haimo and Gagneus take it for the time until Antichrists rise who as they say must continue but three years and an half before the day of Judgment Junius begins these thousand years thirty six years after Christ's death for then Satan raged against the Christian Church until Hildebrand before he was restrained c. Brightman reckons at Constantine to Pope Bonifaceâ— the eighth and so do Napier and Mr. Fox the Martyrologist Cotterius begins them at 1517 when Luther arose to a reformation at which time was the rising of the witnesses But Alsted and Archer begin them at 1666 and 1694 the latter of these two Dr. Hall in his Revelation Revealed most highly honoureth saying of him that Mr. Archer was a London Divine of such Sanctity and Estimation as none doubted saith the Doctor to file him among men as pretious as any the Earth bore in his time yet some mistakes attended this pretious man both in reckoning Christ's Reign to begin at 1666 year and in fixing the call of the Jews and the ten Tribes upon 1650 or 56 year both which time it self hath confuted Tho' Dr. Hall give this high character to Mr. Archer yet was he of a differing opinion to him saying the Ten Tribes were 2340 years ago so dispersed as dust before the wind so that now they have no known Being in the world and for them to be fetched again out of the Rubbage of Paganism and Mahometanism credat Judaeus Apella let the circumcised Jew believe it c. As to Alsted he is an Author of Universal Reputation as appeareth by his Encuclopaedia and other learned Works He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth Illustrates it from sixty five places of holy Scripture and answers thirty five Objections against it which is faithfully Englished by famous Mr. Burton who calls it The beloved City and well-worthy of serious perusal Yet this great professor of the University at Herborne hath his Mistake also in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner This his Conjecture is likewise expired Re infectâ as well as the former we may well suppose the cause of so many men's mistakes as to times and things is this that seeing the sense of those dark prophecies layeth not in Superficie sed in medulla Scripturae as the Father phraseth it not in the outside of the letter but in the marrow of the Spirit therefore was it a prudent answer of Dr. Andrews when a plain man asked him his opinion about those obscure passages in the Revelations he modestly said My Friend I am not yet come so far c. Yea and great Calvin if Bodinus wrong him not was forced to acknowledge that he was Nullus in propheticis and knew not what many obscure passages of the Revelations meant Seeing as Jerom saith Quot habet verba tot Sacramenta so many words so many Mysteries as before 3dly There be many great lights of the Church that are in the dark about those difficult points rendring their Reasons for their dissenting such as learned Dr. Lightfoot who in his comment upon the Acts pag. 12. doth condemn the Millenarian opinion as erroneous c. And other learned men argue thus 1. The first Lesson that God taught Adam after he had taught him the Lesson of Christ was that he should not expect Christ's Kingdom upon Earth because he then cursed the Earth to him and what should Christ's blessed ones for ever in Heaven do a thousand years on the cursed earth seeing Christ saith His Kingdom is not of this world c. 2. Tho' Millenaries say they understand Satan's binding to be that he shall no more persecute the Church but 't is expressed Rev. 20. v. 3.8 that he shall not deceive the Nations now there is vast difference betwixt persecuting and deceiving and betwixt Church and Nations 3. They say also that the first Resurrection Revel 20.5 is meant the calling of the Jews which is called a life from the dead Rom. 11.15 and John 5.24 25. 4. They add likewise that the Resurrection of the Gentiles or the thousand years of chaining up Satan from deceiving the Gentile Nations did begin at the destruction of the Jewish Temple for then tho' the Gospel had been preached before did Judaism cease and Christianity began c. Hence was that day called a Terrible day Joel 2.31 Acts. â—â— 20 as if it had been the day of Judgment and Christ discourses so of them together that you cannot know them asunder they are so alike in Matth. 24 c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th and on Daniel c. in Dr. Hall and in Ross's Pansebeia too long to inserit here which Alsted and others have industriously Answered The safest choice I Judge in polemical points is only to speak by permission as the Apostle's phrase is 1 Cor. 7 6. and not over Dogmatically c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution saying Whether so or so I leave undetermined And the Rabbies old Salvo ' with a little variation seems now very seasonable namely Elias cum venerit solvet Omnia when the Messiah Elias's Master cometh he will resolve all those Sacred Riddles we must therefore pray with the Spouse Make hast my Beloved and run like the swift Roe to unriddle all Mysteries c. The last Remark is What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation were pubished by Gaius his Host and Deacon mentioned Romans 16.23 N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm and that he slumbreth yet under the earth at Ephesus where he made his own grave out of which he had preached c. But these many other stories ficta magis quam facta esse videntur seem vain fictions rather than real facts saith Pareus and be but monkish Evaporations saith Prideaux No better what is told concerning Andrew Philip Thomas Bartholomew Simon the Canaanite Matthew saving that he wrote his Gospel and Matthias chosen by Lot in Judas's stead is if not Fabulous at least uncertain N. B. Where the Scripture hath not a Mouth to speak we may not have a Tongue to ask Now unto the King Eternal Immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his Sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.20 21. Δόξα μόνω Θεῷ Deo Soli Gloria FINIS
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine â—undo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâ—bt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound â—o none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of à simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considâ—rations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something in it that is very comely as God himself is the Author of it and
John 5.5 6 7. Some must help us poor impotent ones and none can better do it than God 3. We have forfeited our Interest in our selves by the Fall so are faln into our Lords Hands for want of Repairs or as wafes and strays the Lord of the Mannor seizeth on us for not paying our Fines we be Bankrupt Merchants we cannot answer our Landlord as broken Tenants one of a thousand Job 9 3. Will we but come into Gods Hospital he will take care of us if we will be at his finding Those which were poor in Israel were equally with the Priests cared for by the Lord. 4. Besides all this God hath bought us with a price 1 Cor. 6.19 20. therefore should we thus glorifie him The First-born were his and so are all the Redeemed We give but God his own and will a Man Rob God Mal. 3.8 5. We yield not to an Enemy but to our best Friend not to Ruine but to Restore us c. Let Faith have VVarrants and it trusts God with Events Job 13.15 Luke 1.38 Psal 55.22 1 Pet. 5.7 Mat. 2.22 We have with Moses lived long in Pharaoh's Court come now to Gods Court and yield your selves to him whose Right it is to Rule you Rom. 6.13 and is Rich to Reward you after such yieldings 't is not Loss but Everlasting Gain Having dispatched the first of Abraham's Ten Tryals I omit the other Eight As 1. His being famish'd out of Canaan into Egypt where both his own life and his Wives Chastity were endangered Gen. 12.10 12 c. 2. The Dissention 'twixt Lot and Abraham Gen. 13. Which occasion'd a departure each from other 3. The Battel Abraham fought for the rescue of his brother Lot notwithstanding his departure from him Gen. 14. 4. His domestick divisions about Sarah and Hagar Gen. 16. 5. His undergoing the pain of circumcision as a Seal of Gods Covenant to him Gen. 17. 6. His interceeding for Sodom c. Especially for Lot in Sodom Gen. 18. and 19. 7. His being famished again out of Canaan into the Philistines Countrey where himself and his Wife was again endangered Gen. 20. 8. His casting out the bond-woman Hagar and her Son Ishmael which was grievous to him Gen. 21. These eight tryals with the first and the last make up the compleat Pythagorical and perfect number of Ten and as the Tenth Wave upon the Sea Shore some observe to be the strongest so the tenth Tryal of Abraham is evident to be the sorest Note hence 1. If Abraham had his Ten Tryals and waded so deep in the waters of affliction why should any Son or Daughter of Abraham grudge to wet their feet therein had his bosom which is a Synonymon of Heaven Luk. 16.23 So many temptations in it and can any of our bosoms plead exemption from them Especially when the Grand Statute of Heaven hath appointed that we must through much Tribulation enter into the Kingdom of God Acts 14.22 Yea and all that will live Godly in Christ Jesus shall suffer Persecution 2 Tim. 3.12 There is a Must in the former and a Shall in the latter Scripture The 2. Note is as God reserv'd the sorest Tryal for the last of all Abrahams ten So may he do to us we have not yet resisted unto Blood striving against sin Heb. 12.4 Our sorest Tryals may be yet to come Especially If the witnesses be not yet slain and the last bite of the Beast of Babylon that deadly bite be not yet over The 3. Note is as God gave Abraham Tryals Phil. 1.29 they are a gift so he gave him Faith to support him in them his Faith was the gift of God Eph. 2.8 And his Tryals were given him that he might know the gift of God Joh. 4.16 His Faith was his Shield Eph. 6.16 Which he had ready by him when he was to use it Oh that our Shield may be as ready as was his in whose bosom we desire to rest Heb. 11.8 9 17. Alas we think our selves strong until we come to be tryed but upon Tryal we are oft found to want this Shield which is Pistol-proof yea Cannon-proof hence prove we but as young Jether who did not dare to encounter his adversaries Judg. 8.20 We should live by our Faith Hab. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 And we must die by our Faith Heb. 11.13 Yea do and suffer all by it The 4. Note is According as Abrahams Faith was so were his Tryals a strong Faith shall have Strong Tryals but a weak Faith shall have but weak Tryals God ever suits the burden to the back and the Stroke to the Strength 1 Cor. 10.13 According as we are able Adhaering Faith cannot carry the Soul dry-shod through the deep waters of Affliction as assuring Faith can do Therefore God expecteth more from an Abraham laying more load upon him because he hath given more strength to him than he doth from a weak Son or Daughter of Abraham he is no wise carrier that will lay the greatest load upon the weakest horse neither doth God desire that the two Talents should bring in as much revenues to the Crown of Heaven as the five should Mat. 25.14 15 16 17. God requires an improvement according to our means and mercies he betrusted us with only the Philistines may make a cart for Gods Ark and pass unpunished alas they knew no better but If Israel who knew their Masters will cart God Ark instead of carrying it upon the Priests Shoulders God makes a breach upon them 1 Sam. 6 7.14 with 2 Sam. 6.6 7. They that know their Masters Will and do it not shall be beaten with many stripes and unto whom much is given of him shall much be required Luk. 12.48 In this Tenth and last Tryal of Abraham Heb. 11.7 in the General before we come to the particular description of it there be four circumstances considerable 1. The Agent 2. The Patient 3. The Means 4. The End of this Tryal wherein Abraham was Tryed 1. The Agent or Tryer is twofold there is the Man-Tryer and the God-Tryer There is man trying man 1. In civil things Thus offenders are said to be tryed in Courts of Judicature where they are found guilty and sentenc'd or Innocent and acquitted 〈◊〉 In Spiritual matters Thus the Pastor of the Church of Ephesus tryed them which said they were Apostles and were not but were found lyers Rev. 2.2 and so did the Pastor or Angel of the Church of Smyrna try the false Jews v. 9. Thus likewise Lydia said to the Apostles If ye Judge me Faithful come into my house Acts 16.15 But alas mans Judgment of Tryal is fallible 1 Cor. 4.3 4. And may meet with mistakes poor purblind man may condemn the Innocent and clear the guilty both in Civil and Spiritual affairs as it was blessed Pauls case not only the corrupt Courts of Judicature but also the carnal part of the Church of Corinth as he calls them 1 Cor. 3.3 did Judge amiss of
1.16 Psal 92.14 Isa 25.6 c. as Rebekah signifies or Rebecchan Hebr. denotes Deliverance from Death and Inheritance of Life expected and from this Blessed Expectation some say she had her Name and so was a notable Type of the Church 3. As Rebekah was wooed by Abraham's Servants Gen. 24.35 c. shewing how the Lord had blest his Master greatly c. So Ministers Christs Paranymphs do wooe the Souls of People to be Espoused to Christ shevving forth his unsearchable Riches Eph. 3.8 and fulness of Treasures Col. 1.18 19. and 2.3 We may not make any cold Suite for Christ but alvvays be warm in that Work to make Souls sick of Love after him Cant. 2.5 telling them he is Lord of all Acts 10.36 and Heir of all things Heb. 1.2 3. and vvho vvould not be Married to so Rich and so great an Heir 4. As Rebekah forsaketh her Friends and her All for Isaac and said I will go with this man from you all to him Gen. 24 58. vvhen it vvas enquired at her mouth about it ver 57. Thus also the Church Christs Hephzibah Isa 62.4 is no less vvilling to forsake all her carnal Friendâ— Psal 45.10 and to be brought unto Christ by the Ministers of Christ ver 14. vvhen the Finger of God toucheth the Heart Isa 56.6 and maketh willing hearted Psal 110.3 he commandeth his loving kindness Psal 42.8 saying Go out my mercy and seize upon such a Soul Go out my loving kindness take hold of such an Heart and draw them from sin to God this is that makes right Voluntiers indeed for all good 2 Cor. 8.3 5. As Rebekah deck'd her self with the Jewels that Isaac sent her when she was brought forward toward him yet cover'd them all with a Veil so the Church is adorned with all the choicest Ornaments that her Blessed Isaac sends to her while she is Handed towards him by his Ministers Ezek. 16.10 to 14. Uxor fulget radiis mariti the VVife doth shine with the Beams of her Husband so doth the Church with all the Excellent Gifts and Graces of Christ John 1.14 16. Eph. 1.23 yet doth she cover all with the Veil of Humility wherewith she is clothed 1 Pet. 5.12 as Moses cover'd his Glory with a Vail and knew not that his Face shined Exod. 34.29 33.35 and those Blessed Ones of the Father say When saw we thee naked and clothed thee c. Mat. 25.37 they will not know it unto Pride c. The sixth Parallel is As Isaac met Rebekah when she came to him took her to Wife Enjoy'd her with great Joy and Rejoic'd with her all their days Gen. 24.63 to 67. So Christ meeteth his Church Isa 64.5 Amos 4.12 and she becomes his Callah from the perfection of her Beauty and Bravery Jer. 2.32 and his Hephzibah from his delight in her Isa 62.4 He then rejoiceth over her as a Bridegroom doth over his Bride ver 5. when he hath purified her as Esther chap. 2. ver 9.15 and sanctified her as Eph. 5.26 yea beautified her with an inward as well as outward Glory Psal 45.8 13. then he so rejoiceth in her as to rest in his love Zeph. 3.17 He will seek no farther as fully satisfied in his choice And seeing all this is so How should every good Soul say as Rebekah said Hinder me not to go meet my Isaac Gen. 24.56 So should we say to Satan solliciting us to stay a while in our old Courses and Companies and though we Ride upon a Trotting Camel a tiresom and tedious Journey as Rebekah did Gen. 24.61 yet was it for a good Husband So we must be content to suffer with and for Christ that we may be glorified together when the Marriage shall be Consummated for now is only the time of our Contract Heaven will make amends for all He that Rides though upon a Trotting Beast and in a Rainy day cannot think ill of either when it is to receive a Crown and Kingdom Then the Church shall light off her Trotting Beast being at the end of her Journey as Rebekah did ver 65. and Ministers shall give an account of their Stewardship as Eleazar did ver 66. 2 Cor. 11.2 and Isa 8.18 and John 17.4 then is she brought into a Mansion-house of Glory there to be ever with the Lord 1 Thes 4.17 The good Lord make his Church here Love-worthy as Rebekah was ver 67. Fair Courteous and Vertuous a Mate most meet for Christ in all the World Thus much of the first particular the Offering Come we secondly to the Author that there should be such an Offering as a Father to Offer up his Son his only Son this God himself is said expresly to Authorize Gen. 22.1 in his Tempting of Abraham hereunto not for perdition as Satan Tempteth but for probation only see before at large the difference 'twixt Gods and Satans Tempting in the first Division upon the Agent or Tryer. Enquiries here are to be Answered 1. About the Legality or Lawfulness of the Act. 2. The Difficulty 3. The Excellency of it 1. It s Legality Would God command to Kill who saith Thou shalt not Kill Answer 1. The Supream Law-giver who made that Law can out of his uncontroulable Soveraignty dispense with his own Law as that of Thou shalt not Steal God notwithstanding that did Authorize the Israelites to spoil the Egyptians of their Jewels Exod. 12.35 36. This was done by a special Dispensation which none could grant but the Law-Maker this was done by an extraordinary Command and may not be made a President but in the same case and upon the same Warrant for ordinarily it is the wicked that borroweth and payeth not again Psal 37.21 but here the Case and VVarrant were both extraordinary and therefore not to be an ordinary Pattern for after-times 'T is just with God to spoil those that spoil his people Ezek. 39.10 and 't is just with Men too when they have as here an Express Command Answer 2. God did not command Abraham to do this as it was an Act of Rebellion against his own Moral Law which was not now promulgated as after by Moses nor against the Law of Nature which is writ in every Mans Heart and so in Abraham's Rom. 2. 14 15. but as it was an Act of Obedience to the great Law-giver and therefore it was necessary that Abraham should well know it was God and not the Devil who tempted him to this Act which in it self seemed so unnatural for a Father to kill his own Son and wherein God seemed so contrary to himself and to his own positive Precepts and Promises this Abraham knew well 1. From Special Illumination 2. From Familiar Experience of Gods speaking to him vvhose Voice he knevv as vvell as the Voice of his Wife Sarah's 3. This Voice came not to him in a Dream vvhich vvould have been more uncertain and less distinguishable from the Devils Deceit but vvhile Abraham vvas awake for 't is not said that he stayed
and out of the World c. § 1. First In the first Head there be three particular circumstances to be observed in the Sale of Joseph c. Consider 1. The Sellers 2. The Buyers 3. The principal impulsive procuring cause of this Bargain both in the Sellers and in the Buyers In this Sale First The Sellers are to be considered His own Brethren who hated him whereof Moses makes mention in Gen. 37. as he gives an account in chap. 36. of Esau who hated his Brother Jacob as Joseph his Son was hated of his Brethren Though Esau lost his Birth-right by his own fault but Joseph got it by the fault of Reuben The time when these Sellers made this Sale is mentioned by Moses to wit while Esau and his Posterity had peaceable and prosperous possessions in Mount-Seir when Jacob with his Father Isaac were but Pilgrims in Canaan Esau had now before Jacob's return from Laban to the Land of Promise removed himself from sojourning with his Father Isaac where Jacob left him at his Banishment from home by the over-ruling providence of God who appointeth the bounds of all mens Habitations Act. 17.26 Gen. 49.13 Psal 24.1 c. to make room for the right heir of that promised Land both according to Gods Promise and Isaac 's Blessing Gen. 36.6 7 8. though it may be justly doubted whether Esau gave place to Jacob out of any regard to such reasons but rather 1. Because he consulted his own conveniency finding his condition in Canaan uneasy to himself both by the respect his Father especially his Mother bore to Jacob and by the disrespect they bore to him for grieving them with his wicked Marriages Gen. 26.25 And 2. Because he would both refuse the incommodiousness of Canaan wherein so small a portion was in a sojourning way alloted them as could not with any comfort contain both his and his Brothers large Estates and chuse Seir for its more commodiousness of Hunting wherein he much delighted and where he might make himself more room for his growing substance than a sojourner could compass in Canaan yea and where also he might have more Elbow-room as a prophane person Heb. 12.16 for his grievous sinning whatever Esau's thoughts were most likely minding nothing but his own conveniency and commodity God caused them to conduce to the promoting of his own Promise and Providence for God had promis'd Canaan not to Esau but to Jacob however as Esau's removal from Canaan to Seir must needs be for much case to Jacob at his return who could promise to himself little peace and less comfort in Esau's over nigh a neighbourhood and who now upon Esau's resignation could be accommodated with compass or ground enough though but sojourners for his Cattel in Canaan And Though Esau in his removing to Seir did depart from the Church yet did he grow exceeding great there through the great Graciousness of God who had a gracious regard 1. To the Divine Promise made to Abraham of multiplying his Seed as the Stars c. Gen. 22.17 2. To the Divine Oracle given to Rebekah of two Nations in her Womb c. Gen. 25. 23. And 3. To the Patriarchal Blessing bestow'd by Isaac on Esau wherein a Dominion is promis'd him c. Gen. 27.39 40. all which were in a great measure accomplished before Moses time as appeareth Gen. 36. 1 Chron. 1.35 and after him also 2 Kin. 8.20 in all which three places an account is held forth of Esau's foretold Dominion in his Dukedoms and Kingdoms reduced to Dukedoms again but at last expired in Herod the Idumean or Edomite of Esau who craftily compassed the Title of being termed the King of the Jews Mat. 2.1 who therefore was troubled at Christs Birth for fear of losing his Kingdom v. 2 3. c. See Josephus Antiquity Lib. 14. cap. 26. and 15.10 wherein may be observed how the Blessing of Isaac upon Esau did take place Though he was a bad Son therefore called Edom a name and Note of his Prophaneness Gen 25.30 and 36.1 yet had he a good Father and was thus beloved for his Fathers sake as Rom. 11.28 concerning Temporal Blessings All the predictions and promises of God have their due and full accomplishment even to a Prophane Esau How much more will not God be wanting to fulfil all the aforesaid for his Holy and obedient Israel Though the Posterity of Esau was sooner advanced to Royal Dignity than the Posterity of Jacob which in the Egyptian servitude were under a Rod of Iron Exod. 1. c. while Esau's off-spring was swaying a Golden Scepter Edom flourisheth with Dukes and Triumpheth with Kings while Israel sigheth and groaneth in their House of Bondage Gen. 36.31 where the Hebrew Rabbies have a good remark shewing the different estate of the Children of this World from the Children of God and that therefore outward Pomp and Prosperity is no sure sign of the True Church as Papists assert for then Moses choice was Childish if not Foolish in chusing rather to suffer Affliction with the People of God than the Pomp and Pleasure of Pharoah 's Court Heb. 11.25 26. which was the wisest and the happiest choice that ever the good Man made and far better than that which Elibu chargeth Job with That he had chosen Iniquity rather than Affliction Job 36.21 it may be added to this Rabbinical Note that citò exoriuntur impii sed citò arescunt tandem exuruntur c. The wicked rise up soon and suddenly to Honour and Grandeur like the Grass upon the House top Psal 129.6 7 8. which groweth sooner and faster than Grass of the Field but like it they soon and suddenly wither away when the east wind of Gods Wrath bloweth upon them or the heat of his Indignation scorcheth them they indeed lift up themselves or are set up by God on high but upon slippery places Psal 73.18 They are advanced as was Haman but to be brought down again with a witness yea with a vengeance They suddenly perish as the Grass Psal 37.2 and 73.19 yea as that Grass which groweth on the House top to which no man wisheth a Blessing as is usual to Harvest men Ruth 2.4 nor the Mower filleth his hand therewith as not holding it worth his Labour of such little worth are wicked men Prov. 10.20 mere Compounds of Vanity and Villany unworthy of a name as the Rich Glutton Luk. 16. who is not named there as the good Begger is ver 19 20. unless a name of Reproach as Esau by the better sort was after call'd by his worst Name Edom Gen. 25.30 and 36.1 c. than by his better Name his Father gave him and unworthy not only of a Name but also of a Being and least worthy of a Well-Being Therefore God Curseth them as he did the Figtree Mat. 21.19 21. and as he did this Edom notwithstanding his fair Leaves of Royal Pomp c. whom God confounded not only for hating Sion but
Gen. 40.15 and 41.14 and so Zech. 9.11 signifies a darksom dirty Vault under ground Here is Joseph let down and laid up relying wholly upon his Righteous God Joseph's Exaltation after a long Humiliation had two Harbingers or Providential Precursors fore-running it 1. The Abatement of his Sufferings and 2. His Releasment from them 1. Of the first Whether his Sufferings were such as Samson suffered in Prison Judges 16.21 where that mighty Champion is made to grind in the Prison-house and so like a Drudge or Slave was not suffer'd to eat his Bread till he had earn'd it by this slavish Service is uncertain Joseph hath no such Remark upon him for such matchless strength as Samson had and therefore the Philistims highly hugg'd themselves with thinking what a commodious use they could make of Samsons mighty strength Yet this is certain that the Egyptians laid Joseph in Irons as the Philistims bound Samson in Fetters of Iron for the Sacred Writ asserteth both Psal 105.18 and Judg. 16.21 yet with this difference Chast Joseph did less deserve his Iron Fetters than Unchast Samson who had long suffered himself to be bound with the Green Withes of Sensual Delights and therefore was now more justly bound in Fetters of Iron Neither had Joseph his Eyes put out as Samson had for they had not been Organs or Instruments to inflame his Heart with Lust by glancing or gazing upon a filthy Harlot as Samson's had been However Joseph suffer'd hard things and such as he deserved not yea for above two years together yet suffer'd he silently from first to last All this time Joseph either pleads not at all for himself or at least is not heard of those to whom he made his Plea or Appealed Doubtless he denied the Fact and Offence but durst not accuse the only Offender who seem'd so high as to be above the reach of the Rod of Justice Yet as some suppose she might Hang her self and so become Gods Executioner upon her self to save others the labour when she saw Joseph Exalted to the second Place of Honour in Egypt This is the less improbable because History mentioneth a just parallel to this of Bellerophon a young Prince with whose Beauty Sthenobaea Queen of the Argives being taken sollicited him to Lye with her which when he refused she accused him to her Husband that he would have Ravish'd her This he believing as Potiphar did here sent him with Letters to Jobates King of Lycia just as David did Uriah to Joab 2 Sam. 11.14 15. to make him a-away Jobatet in order hereunto put him upon many desperate Services to have dispatcht him but finding him Valiant and Victorious escaping all Eminent Dangers he bestowed his Daughter upon him with half of his Kingdom which when wanton Sthenobaea heard of she Hang'd her self for woe and so perhaps might this wanton Huswife do when she saw Joseph so Exalted by King Pharaoh likeness in Acting may have likeness in End Yet this Death was too good for her However the less Joseph pleaded for himself the more did his God plead for him and even by all these cross and contrary means wrought Joseph's Exaltation and brought both his Dreams to their full Accomplishment Behold and wonder how cross and contrary was Providence to the Promise given by God to him in his Divine Dreams As 1. Besides the Arrows aforesaid shot at him by his Mistriss his Master who had highly honour'd him must shoot Arrows at him too So God would have it he must be Uxorious give credit to his Wives Craft not heeding the Rule Nil temerè uxori de servis crede querenti Saepe etenim mulier quem cojnux diligit odit Cato The Wife will hate whom the Husband loves and will asperse them He must judge him contrary to that old rule of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear both parties and cast him by an improbable evidence for if Joseph had been the Aggressor and assaulted her by force he would never have left his Coat in her Hand to have been a Witness of his forcible assault this the Judge should at least have supected yea not only cast his Cause but his Person into Prison by one Witness only and one that was a party yea the only guilty party too whereas by two or three Witnesses and such as are indifferent and unbiass'd ought the Judge proceed to Judgment not first execute then Examine 2. As to Joseph God will have it that he who even now was advanced to the highest Office in his Master's House must all on a sudden be abased and cast down into a Dungeon for a capital crime what he said in his own defence Moses mentions not if he pleaded not guilty his plea must not have audience his enraged Master notwithstanding all his former Affections for him must now in utmost outrage cry Sergeant take the Rogue tye his Hands Fetter his Feet lay him and leave him in the Dungeon until the day of his Execution ☜ Note well I have insisted the longer upon this Wanton Womans attempt upon Joseph's Chastity upon two grand grounds and reasons 1. Because this very Sin of filthiness and carnal uncleanness is the very peccatum flagrans the flaming out and loud crying sin of this present time God saw no such shameless sin in Israel Numb 23.21 and therefore none of Balaam's Inchantments could prevail against them v. 23. until he by his wicked wiles had wrought them up to commit this Sin Numb 25. at large assuredly the Balaam of Rome hath used his Inchantments against England and when none would prevail he hath grosly Debauched it and that to purpose with this very sin of filthy defilements well knowing may God hereby become our Enemy hereby our defence if gone and the Pope may come A Debauched Nation will gratefully and greedily embrace a loose and licentious Religion such as Popery is that gives dispensations for all sorts of Debauchery My 2. Grand Ground is just as the Devils Arch-Archers dealt with Joseph personal here setting a wanton and wicked Mistriss to shoot sore at him So the same Devil doth now set on that Arch-Archer that Mother of Harlots the Romish Juncto to shoot her envenom'd Arrows against Joseph Mystical so the Church of God is called Amos 6.6 the Reformed Religion but God makes her Bow abide in strength as he did Joseph's here there is a Spiritual Adultery to wit Idolatry which the Mother of Harlots tempts us to as insolently as ever this lew'd Woman did Joseph to commit Corporal with her though the beginning be the Devils yea and the middle too yet the end will be the Lords as in Jobs case Jam. 5.11 NB. Fourthly So in Joseph's also whom God seemed to neglect for a long time and to give him as it were up into the hands of Satan and his Instruments 1 Of his Brutish Brethren who sold him for a Slave 2. Of his wicked Mistriss who falsly accused him with success of her own
his Anger 5. His smiting the Rock twice with a Rod unfit for smiting Work having Buds Blossoms and ripe Almonds upon it which was laid up in the Sanctuary Numb 17.7 10. And which Moses now took out of the Tabernacle from before the Lord Numb 20.9 We read of no other Rod Moses had that was laid up before the Lord. 6. His speaking here unadvisedly with his Lips Psal 106.33 when he should not have spoken at all to the People having no warrant from God to do so in that Transaction whereas he not only spake to them which he should have done only to the Rock rashly but bitterly calling them Rebels and falling foul upon them with distrustful Interrogations and manifold Misimplications such as seem to run thus What ye Rebels must I bring Water out of the Rock as I did at Horeb Are all our hopes of getting out of the Wilderness come to this That was then done because we were to stay long in the Wilderness to serve us this forty years wandring as ye have seen it did by experience Now that Water is gone must I and Aaron fetch you Water out of another Rock now in Kadesh O ye Rebels must we have a new stay by means of your murmuring as we had after the Waters out of Horeb's Rock in this Wilderness when we thought our wandrings had been ended hereby we shall never likely get out of it Thus Moses himself is staggered bearing his Treasure but in an Earthen Vessel which dashing against and stumbling upon the Rock of Unbelief became pitifully lame and leaky The best of Men are but Men at the best and may miscarry and may be hurried headlong by their head-strong passions to their cost yea and Aaron also was involved in the guilt as a partaker of Moses's sin being guilty of a sinful silence when he should have reproved his Brother and not have suffered Sin to lay upon him Levit. 19.17 whereby he gave consent to his sin Numb 20.12 and this their joynt Sin is call'd Rebellion against God v. 24. and 27.14 and a transgression Deut. 32.51 For their not believing God made him a Lyar 1 John 5.10 N. B. Moses had distrusted God before this Numb 11.22 23. as if God had out promised his own power That was his sin in private betwixt him and God who forgave it but this was publick before all the People whom he might hereby give cause of doubting This was more scandalous in it self and more injurious to God's honour therefore is God more severe upon them and excludes them both out of Canaan which was a clear demonstration that God's promise to the Holy Patriarchs implyed better things than barely the Earthly Canaan seeing the holiest Persons in all Israel were debarred from it However tho' Moses and Aaron did not sanctifie God c. yet God sanctified himself in graciously granting them water for themselves their Cattel and all Beasts in the Desart Isa 43.20 Now come we to the next impediment to this new Generation in their marching toward Canaan which was External as that before mentioned was Internal Israel had even now hindred their own march by their own murmurings for want of water and when God had given a Remedy to that Malady Moses sends Messengers from Kadesh-Barnea to the King of Edom that they might have his leave to march through his Country to Canaan which courtesie he unkindly deny'd them Numb 20. v. 14 15 16 17 18 c. From whence arise these Remarks The First is God's word was Israel's Director as unto all places so in all Actions This Message which Moses sent unto Edom here and all things concerning it were done by the Direction of God as appeareth by Deut. 2.1 2 4 c. In which respect those Histories of the Holy-Scripture excell all other Humane Histories in the World The Story of the Heathens concerning their Goddess Vibilia guiding Passengers in their way is but a meer Fiction happy is he that hath God for his Guide c. Psal 144.15 The Second Remark is If it be possible so much as in us lyeth we must live peaceably with all Men Rom. 12.18 Behold what an Amicable Message Moses's Embassadors bear to Edom thus saith thy Brother Israel as Jacob was Esau's Brother which was a cogent Prologue or Exordium for a Brother is born for Adversity Prov. 17.17 And this Title of Brotherhood continued long after this Obad. v. 10 12. Likewise the Law injoyned Israel Not to abhor an Edomite for he is thy Brother as born of Esau Deut. 23.7 tho Esau was a Brother offended with Jacob about beguiling him of his Birth-right and Blessing therefore was he harder to be won than a strong City c. Prov. 18.19 However Israel sends him words of peace here as was done before Gen. 33. And the whole Narrative of this Message was made up of Amicable Arguments drawn First from a reason of their Consanguinity and Secondly From a respect of their long burthensom Bondage in Egypt out of which the Angel Christ had delivered them and after that their long wandrings wearisom enough in the Wilderness v. 14 15 16. Thirdly From a Promise to pass peaceably in the King's High-Way without any spoilings of Vineyards c. by straglers through the Countrey because it was the nearest way to Canaan from Kadesh they would do the Edomites no wrong not taking any thing of theirs but what they made first their own by paying for them v. 17 19. as the Lord commanded them Deut. 2.6 7. For the Most High divided to the Nations their Inheritances Deut. 32.8 giving Mount-Seir to Edom of Esau and therefore Israel must not disturb them Gen. 36.43 Deut. 2.5 c. N.B. They had a Civil Right and God will judge the Wicked not as Usurpers but as Abusers of Possessions And oh That we could bespeak the World thus Let us pass quietly through thee we will not tast of thy Dainties nor touch them but go by that good old way the King of Heaven hath scored out for us untill we come at the Key of Canaan at the Kingdom of Heaven c. The third Remark is Kindred after the flesh prove oft notoriously unkind to God's own People Thus the Edomites the carnal Brethren of Israel proved unkind to them in denying them that nearest passage through their Countrey to Canaan ver 18 20. It was the duty of Edom Israel's Brother to have met them with Bread and Water in the Way as God speaks of the Moabites Israel's Kinsmen by Lot Deut. 23.4 but instead hereof they march out in an hostile manner to resist them by strong hand probably fearing upon Politick grounds what so great an Army once got into the bowels of their Countrey might possibly do seeing such vast Hosts once entertained are not usually so easily removed And 't is expresly said that Edom was afraid of Israel Deut. 2.4 tho' they were worse fraid than hurt they durst not trust Israel's fair proposals of
which came out against them and devoted the Spoils that they took but the payment of their Promise in utterly destroying their Cities was not till long after that they came into their hands as Judg. 1.17 for Arad and its King remained until Joshua's Conquests Josh 12.14 However Moses's Conquest of those Canaanites here gave some glimpse of God's performing his Promise that he would give Israel the Land of Promise Therefore they call'd the place of their Victory Hormah that is Devotement by which name they set up a Memorial both of God's Mercy to them in their Victory and of their own Duty in keeping their Vow afterward The third Remark is A new Impatiency and Murmuring of the People for their turning clean back again in compassing the Land of Edom when they were denied a passage through it Numb 20.18 21. Deut. 2.5 which was the nighest way This they took heinously at the hands both of God and Moses murmuring against both their Souls being grieved that they being now so near to enter into the Land must be turned backward to fetch a new Compass again This new Murmuring displeased the Lord ver 4 5 6. therefore sent he fiery Serpents among them because they also in a fume scorned Manna with a scornful word Hakilokel by doubling the letters they more vehemently vilified that Food of Angels as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitter to be cast to Dogs than to Men. Hakelokel the 72 Rabbi Interpreters who best understood the sense of the word read it in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inanem vacuum a vain abject empty thing leaving their stomachs empty by its levity tho' they cramb'd themselves with never so much of it looking upon it as of so light a digestion that they felt it not in their hot stomachs in comparison of other meats Thus they despised this Manna as if God were not wise enough for them which was rained down from Heaven Psal 78.23 24. and was also a Spiritual as well as Corporal Food to them a figure of that Heavenly and Hidden Manna wherewith Christ feeds his People unto Eternal Life Rev. 2.17 Joh. 6.48.49 50 51. So the contempt of this was the contempt of Christ and his Grace Thus Belly-Gods loath and leave the Gospel to their own perdition Phil. 3.18 19. This great sin had a great punishment and such a kind of Plague as was peculiar to those Murmurers against the Messiah their God and Guide as it is interpreted 1 Cor. 10.9 as well as against Moses Nor do we read that any such punishment befel any other prevaricatours in any Age or Place The Soul of those Sinners loathed not only their Food God gave them but also their Way that God led them both for the longsomeness and lonesomeness of it and more especially for it's crookedness as if God made them tread a Maze leading them in and out and some time round about and for the many wants and woful troubles that they found therein N.B. Whereas this way into the Land of Promise was a figure of the Way to the Kingdom of Heaven through the Wilderness of this present evil World Gal. 1.6 call'd the Wilderness of Peoples Ezek. 20.35 Into which Kingdom we cannot enter but through much Tribulation Act. 14.22 We must suffer much Persecution 2 Tim. 3.12 because the Gate is strait and the way that leads into it is narrow Mat 7.13 14. and we are to go through Fire and Water Psal 66.12 Therefore need we have more Faith and Patience against humane frailty than those Sinners had lest we know not the ways of the Lord with them Psal 95.10 so err in our Hearts and tempt Christ in the Wilderness as they did and thereby come to be destroyed of Serpents 1 Cor. 10.9 The Fourth Remark is Israel's twisted Sin a Complication both of loathing the way God led them and of Manna wherewith God fed them brings fiery Serpents to twist about the Bodies of those Murmurers and dangerously to sting them c. ver 6. Their new Murmuring brought this new Malady never heard of either before or after Hanechashim Haseraphim fiery Serpents not only so called because they were of a fiery colour but because such as were stung by them burned with extream Heat and Thirst They are now most justly punish'd with burning Serpents who had so much imitated the Virulency of Serpents their Tongues in their Murmurings had been full of deadly Poison and set on Fire from Hell and now are they parched and scorched with venemous Heat and Torments such as were the likest Hell of any other As those ungrateful Israelites had causelesly cryed out of Thirst so now God gave them cause enough to cry for seeing such as were stung were tormented with most vehement Thirst and could not be satisfied though they drank never so largely but were presently as thirsty as before nor could either Nature or the Art of Man cure the bitings of those Serpents which were slying as well as fiery Serpents as some suppose from Isa 14.29 and 30.6 and which made many of the People of Israel to dye N.B. As God's Judgments are inevitable we cannot either avert or avoid them so they are incurable by Man and unbearable also no Man can abide them Though the Wilderness abounded with Serpents Deut. 8.15 yet hitherto God kept them up from hurting Israel till now their Sin set them loose as God saith I will command the Serpent and he shall bite them Amos 9.3 The Fifth Remark is the Marvelous Remedy to this matchless Malady which was removed by manifold Means As 1. By the Penitency of the People ver 7. The Afflictions which God inflicteth upon his People are a blessed Means when sanctified by his Grace to bring them to a sense and sight of their Sins and by an humble acknowledgment of them to seek unto God for redressing the evil of Punishment which the evil of Sin brings upon them When God slew them then they sought him c. Psal 78.34 And in their Affliction they will seek me early Hos 5.14 c. Thus even Heart-hardened Pharaoh was forced to confess his Sin when he lay upon the Rack of the Plagues and to seek Help of God Exod. 9.27 28. The 2 d. Means was by the Prayer of Moses their Minister whom they desired to pray for them And this their desire was rightly placed for their is no hope of the removal of Punishment until there first be a real Repentance for and a cordial Confession of Sin without which Divine Plagues are not only continued but increased Levit. 26.21 23 24 28. Moses then prayed for the People ver 7. His meekness wrought an unmindfulness of all their Injuries done to him and made him ready not only to pardon them but also to pray for them Thus Samuel did in the like Case when Israel rejected him for their Governour who was so prevalent with God as to open
Balaam letting out his Tedder for a time permitting him not only to go along with the Messengers of Moab c but also to erect Altars and offer Sacrifices and to use Inchantments for three times then pulls him back with shame and ignominy Thus God oft suffers Wicked Men to carry the Ball upon their foot 'till they come almost to the Goal and then defeats them of their golden dreams and highest hopes as he did this wicked Couple Balak had not his will nor Balaam his wages God made fools of them both pulling that morsel out of their mouths which they had almost devoured The Fifth Remark is Balaam before his departure gave Balak that pestilent Counsel of seducing Israel to Idolatry and Adultery v. 14. and after put into practice Numb 25.1 c. And tho' Moses concealeth the Counsel in this place because as Chaskuni saith Balaam said it to Balak in secret yet afterwards God reveals and records it Numb 31.16 and our Lord relates likewise what this Advertisement or Doctrine of Balaam was in particular Rev. 2.14 Balaam might assure Balak that at presen the was in no danger of Israel for God had Commanded that they should not meddle with Moab Deut. 2.9 but they shall subdue Moab hereafter to prevent this evil insnare them saith he with thy Idols c. then God will become their Enemy Thus Court Parasites propound to Princes Suavia potius quà m sana Consilia pleasing but pestilent Advice and so do officiously mischieve them yet Moab was destroyed after 2 Sam. 8.2 and Jerem 48. at large The Third Particular of Balaam's Extatick Oration which is his double Prophecy concerning the Rise of Christ and the Fall of Nations affords these Remarks First From his knowledge of Mysteries he so much magnifies in himself ver 16. Balaam saith he had the knowledge of the Most High that is not so much knowledge as the All knowing God hath but as the Chaldee Paraphrast explains it the most high God did illuminate him with this Prophetick knowledge this Sentence is added here more than was said in his Preface or Prologue to move attention v. 4. yet this great knowledge Balaam had was but Intuitiva Mentis consisting in the speculations of his mind it was not Directiva Vitae not directing him to lead the life of the Righteous that he might dye the death of the Righteous he knew but by hear-say as a Blind Man knows Colour the eye may be clear when the hand or leg are lame with a Palsie his light did but serve to light him into utter darkness he rebell'd against his light Job 24.13 and perished Balaam had so much light of knowledge that some say he sinned the sin against the Holy Ghost in giving such pestilent Counsel to Balak v. 14 c. The Second Remarks is from Balaam's Prophecy of the Kingdom of Christ saying I shall see him but not now I shall behold him but not nigh v. 17. Wherein he professeth that he saw by a Prophetick Revelation the future Kingdom of the Church the Israel of Godâ— begun in David but compleated in Christ the Son of David as if it were now present tho' the event were yet a great way off Balaam might say thus either 1. In the person of his posterity respecting those Wise Men his Countrey-Men of the East who came to Worship Christ at his Birth Mat. 2.2 and then saw him c. or 2. He might speak it in his own person that though he could not expect to see Christ coming in the Flesh his first coming in this life but he should be sure to see him in his second coming to Judgment at the Resurrection for then Every eye shall see him and they also which pierced him Rev. 1.17 Tho' Balaam here was Orthodox in this profession of his faith yet had he no well-grounded hope to see Christ as Abraham did who saw him and rejoyced John 8.56 Nor as Job did who beheld him as bis Redeemer c Job 19.25.27 't is only the pure in heart that shall see him then to their comfort Mat. 5.8 The Third Remark is The Rising-Star he foretells may partly be meant David who subdued Moab 2 Sam. 8.2 Psal 60.10 but chiefly 't is Christ who was usher'd into the World by a Star Math. 2.3 and calls himself the bright and Morning-Star Rev. 21.16 who was not so bright and glorious at his first coming but afterwards his glory increased to the brightness of the Sun Mal. 4.2 the Disciples beheld the glory of the Father in him Joh 1.14 Thus the Jews of old understood this Star for the false Christ who rose among them in the days of Trajan the Emperour and was called in allusion to this very Prophecy of Balaam Bar-â—ochab that is the Son of the Star but he being after slain in Battel the Jews seeing themselves deceived call'd him Bar-chozibah the Son of a Lye or falsehood c. The Fourth Remark is A Scepter shall rise out of Israel c v. 17. is also a Prophecy of Christs Kingdom for Shebet a Rod or Scepter is the Ensign of Dominion and Power of Government the Sign being by a Metonymy set for the thing signified Thâ—â—s that Mighty Monarch held a Golden Scepter in his hand Esth 4.11 and 't is said The Lord breaketh the Scepter of Rulers Isa 14.2 that is their Dominions So the Scepter of Christ's Kingdom is call'd a Scepter of Righteousness Psal 45.7 Heb. 1.8 and he shall Rule Nations with a Rod or Scepter of Iron Psal 2.9 wherewith he broke down the Dominion of Moab from corner to corner as this was done literally by David 2 Sam. 8.2 so Spiritually by Christ in destroying all Idolaters represented by Moab and Antichrist their head who some say was to be a Moabite however like Moabite Mengrels in Religion The fifth Remark is This Scepter of Christ shall conquer also the Children of Seth which some suppose to be 1. The Name of some famous King of the Moabites or the Name of some eminent City in Moab 2. Some take it for all the Children of Adam seeing Seth was the third Son of Adam Gen. 4.25 Abel being slain and all Cain's Posterity drowned by the Floud so that the Race of Mankind remained in Seth's Posterity by Noah 3. Others take the Name Seth not as a Proper but as an Appellative Name signifying such as were behind that is behind Balaam's back while he turned his face towards Israel ver 1. and those People behind Balaam's back while he stood in that posture were the Ammonites the Midianites and other Oriental Countreys reaching so far as Euphrates whom Junius and Tremellius call filios podicis expounding Seth by Achor pone behind Sons behind the Brich c. The sixth Remark is Edom c. shall be a possession for Valiant Israel c. ver 18 19. This truth was foretold Gen. 25.23 and fulfilled in part 2 Sam. 8.14 Jacob being a Type of the Godly and Esau 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
Light and Truth of the Gospel Till then the Tribe of Levi prayed for and preached to the People And because Ministers shall be sure to have many Enemies for so doing therefore must the People pray for them and if Man will not Right them Light being offensive to sore Eyes c. God himself will by striking through the Loins of those that injure them v. 11. as Korah Dathan and Abiram were done to Levi had no Portion but the Lord who therefore was their Avenger The 5th Remark is the Publick Exercise of Religion promised to Benjamin ver 12. who had been his old Father's Darling Gen. 42.4 and now must become a Darling to God himself Benjamin must live by Levi because the Temple wherein the Levites ministred stood upon Mount Moriah in the Tribe of Benjamin being the Northern Part of Jerusalem though the Southern Part wherein Mount Sion stood belonged to Judah's Tribe The Valley of Millo betwixt those two Hills Mount Sion and Moriah being filled up and made plain by Solomon whereby those two Hills might seem to be but one and the greater communicating its Name to the lesser hereupon God is said Synechdochically to dwell upon Mount Sion Thus Benjamin did dwell betwixt the two Shoulders of the Lord those two Holy Hills from both sides of the Temple as the Head on the Body The 6th Remark is the Blessing of Joseph in both his Sons Ephraim and Manasseh wherein is promised 1. A Confluence of all Creature-comforts from Earth and Heaven ver 13 14 15 16. and 2. A most potent Kingdom ver 17. Moses prays here that the Sun with its warmth and the Moon with its moisture may make Joseph's Land fruitful and that the Messiah who appeared to him in the Bush Exod. 3.2 might both preserve Joshuah of Joseph's Tribe in his Wars as the Bush in the Flame and bless him with a Conquest over Canaan as with the Horn of an Vnicorn c. The 7th and 8th Remarks relate to Zabulon and Issachar both Sons of Leah whom Moses joins together in one Blessing ver 18 19. to whom he promiseth vast Treasures by Sea-Traffick Zabulon was foretold to dwell by the Sea Shore Gen. 49.13 Issachar had also some Cities by the Sea side though they mostly delighted in a quiet Country Life of feeding Sheep and tilling the Ground from whence they sucked in prodigious Profits Both those Tribes shall not forget to return their Praises to God from whom they received all those Profits They shall call the People to the Mount of God The 9th Remark respecteth Gad to whom is promised 1. most renowned Victories ver 20. and 2. a most Reverend Prophet to Spring out of that Tribe to wit Elijah the Thisbite ver 21. who executed the Lord's Vengeance upon Baal's Priests 1 Kings 18. as likewise of a most resolute Prince namely Jehu of this Tribe who furiously poured forth God's Fury upon the Idolatrous House of Ahab c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan where their Law-giver Moses had his Lot to die and be buried in yet were they as couragious as any to conquer Canaan for their Brethren Numb 32.23 29 33. 1. Chro. 12.8 and 5.18 to 22. The 10th Remark relateth to Dan to whom Military Prowess is promised ver 22. who is by Jacob called a Serpent Gen. 49.17 for his subtil and secret surprizing of his Adversaries But here by Moses he is likened to a Lion that lurketh in Bashan the Place where Lions were bred and suddenly jumped upon their Prey that passed by So Dan jumped suddenly on Laish Josh 18. The 11th Remark concerneth Naphthali to whom is promised all sorts of Prosperity even to full satisfaction ver 23. For they laying upon the Sea and trading with Tyre Sidon c. could not well want the most contentful Provisions both for quantity and quality more especially coming with the Favour of God to them There the light of God's Favour in Christ appeared Matth. 4.13.16 The 12th and last Remark upon the Tribes is on Asser or Ashur ver 24 25. to whom is promised a plentiful Portion both above Ground for Fruits and under Ground for Metals together with Multitudes of Children This Tribe had now 53 Thousand and four hundred Men of War Numb 26.47 and is farther promised That while their Days lasted their Strength should last also As Moses was lusty in his old Age Deut. 34.7 The third Part of Deut. 33. is the Epilogue or Conclusion wherein Moses gives 1st a graphical Character of the high Praises of the most high God both in his own Nature and Majesty ver 26 27. and in his transcendent loving kindness to his People Israel ver 28. and 2dly shuts up all with a most elegant Epiphonema which is Eucharistical ver 29. Remarks hereon are 1st This Conclusion concerneth all the Tribes of Israel in general unanimously celebrating the Glory of God in his goodness to his Church in the Wilderness they all partaking thereof to their everlasting Happiness Jeshurun the Chaldee explains it Israel and the Greek translates it Beloved Or it comes of Jashar Hebr. Righteous for they were beloved of God and righteous in his Eyes Yet soon they lost their Uprightness and kicked against God like a Shar Hebr. Bullock or young Mule qui matrem suis regratulatur calcibus that kicks his Dam after he hath suck'd her Dugs Deut. 32.15 The 2d Remark is God was an All-sufficient Succour to Israel while they retained their Uprightness God riding upon the Heavens ver 26. was an evidence of Triumph 2 Sam. 22.11 Hab. 3.8 Revel 6.2 and 19.11 16. having all the Celestial Creatures for his Cavalry or Horsemen and all the Terrestrial for his Infantry or Footmen What Foe can stand before him and his c. The third Remark is the Safety of the Church under such a Protector the Ancient of Days is their Refuge ver 27. Their Protection is both above and below them a Child of God cannot fall so far as to fall below the everlasting Arms of God Cant. 2.6 much less can all his Children Christ destroyeth the Devil that hath the Power of Death Heb. 2.14 and with him all their Enemies are destroyed The fourth Remark is God's Church is a People separated from the World that lays in Wickedness 1 Joh. 5.19 They dwell alone ver 28. Numb 23.9 they mingle not with the Heathen nor meddle with their Worship or Manners Esth 3.8 being a peculiar Treasure to God Exod. 19.5 Tit. 2.14 having a better Fountain to feed on than the broken Cisterns of the World No Foe shall Usurp their place The fifth and last Remark from the Epiphonema is God's People are the World's Paragons None-such ver 29. such as the World is not worthy of Heb. 11.38 in their having Ossensive as well as Defensive Armour whereby they pull down the strong holds of Satan 2 Cor. 10.4 5. As 't is God's Glory to tread
Thirteenth brings in God's Command for dividing the Conquered Land unto Joshua when old Age was come upon him ver 1. 't is very credible that Joshua thought that all the Canaanites must be rooted out before any Division of their Lands among the Tribes should be begun now when Joshua felt the Inconveniences of Old Age creep fast upon him he could not chuse but have many Anxious Thoughts of Heart therefore God comes to comfort him and to quiet his fluctuating Mind saying as it were Let not thy heart be troubled as John 14.1 though many Canaanites remain still Vnconquered yet the farther work I have to employ thee in the short remainder of thy Days is in dividing the Land already Conquered and though the Conquest of all Canaan be not now accomplish'd yet this shall be no reason to hinder the distribution of the Land of Promise at this time it shall be delay'd no longer for I will surely subdue the rest that are unsubdued Hereupon Joshua divides the Land already subdued and not only so but distributes by lot all those Lands also that were not yet subdued as if they had been already in Joshua's hands to bestow Some Canaanites were reserv'd for Israel's Exercise Nor had God promis'd that Joshua should Conquer Canaan wholly but only that he should bring Israel into it Deut. 31.23 and divide the Land as their Inheritance Josh 1.6 CHAP. XIV XV XVI XVII XVIII XIX THE following Chapters to the 20th Chapter are one entire Narrative how both God's Promise of giving Canaan and his Precept for dividing the whole Land among the 12 Tribes were performed therefore many Remarks may not be made upon them as upon the foregoing Chapters save only upon those particular Historical passages concerning Caleb and Joshua contained in them Before which take these few Remarks upon the General History The First is The high Encomium and commendation of the Country of Canaan is plainly demonstrated here for tho' its Circuit was so small as to be but an hundred and sixty miles in length from Dan to Beersheba and only sixty in breadth from Joppa to Jordan not near the half of England as good Authors compute it yet was it so rich and fruitful as plentifully to nourish one and thirty Kings and such a vast multitude of Inhabitants in these times insomuch that they came forth against Israel as the Sand on the Sea-shore Josh 11.4 and in the days of David there were above Thirteen Hundred Thousand Fighting Men besides those that were aged and unfit for War and also Women Young Youths and Little Children 2 Sam. 24.9 No wonder then if this Land be called the glory of all Lands Ezek. 20.6 and this Character is given that had God fashioned the World like a Ring as he did like a Globe this Land had been the Gemm of it yet was this best of Lands given to the worst of mankind the cursed Canaanites who fill'd it with their Abominations from one end to the other Ezr. 9.11 until their Land spewed them out Levit. 18.25.28 and made room enough in this narrow neck of Earth to nourish all the Tribes of Israel because it was as 't is oft called a Land that flowed with Milk and Honey now hath it spewed out the Jews for the like Sins and this fruitful Land is made Barren as if sowed with Salt c. N. B Yet what was this Earthly Canaan in its greatest Splendor and Glory comparable to the Heavenly Canaan where that City of Pearl the New Jerusalem is and into which our Redeemer blessed Jesus the Anti type of this Joshua will assuredly bring all his Redeemed Maugre the malice of all their Enemies they shall surely and safely Sail through Christs blood into the Father's bosom 't is the Prayer of our Dear Jesus for us Father I will that where I am there may they be also John 17.24 Where he speaks with Authority Not Father I wish but Father I will as one coequal and in joint Commission with God and this ought to be our Prayer with the Spouse Make hast Oh my Beloved and bring me into those Mountains of Spices Cant. 8.14 The Second General Remark is Whereas not only the Land that was already subdued was distributed among the Tribes of Israel but also that part thereof which was not yet Conquered but Vnsubdued for that was theirs likewise but so as they must win it before they wear it So must we win Heaven also c. The Kingdom of Heaven must be won by force and violence Mat. 12.12 N. B. No doubt but this distribution of the unsubdued Land to Israel did fortifie their Faith and corroborate the considence of those Tribes to whom by lot they belonged They being thus assured of their Title to them and of their interest in them could not chuse but encounter those Countries with a most raised courage seeing nothing could prevent their possession of them but only their being wanting to themselves by their own disobedience accordingly we having any Evidences for Heaven should quit our selves like Men be strong and couragious 1 Cor. 16.13 and the rather because we are already more than conquerors Rom. 8.37 yea Triumphers in Christ 2 Cor. 2.14 who as our Head hath already taken possession of Heaven for all his Members and is gone before to prepare Mansions for us John 14.1 2 3. The Third General Remark is Every Tribe of Israel had their Inheritance assigned them by lot save only the Tribe of Levi the Tribe of Reuben Gad and the half Tribe of Manassah had their Inheritance assigned them beyond Jordan Josh 14.4 according to the Divine direction Josh 13.9 to 29. of all the other Nine Tribes and an half the tribe of Judah hath the first portion on this side Jordan Josh 15. throughout His lot ordered by the Lord Prov. 16.33 came forth first and fell out in the best of the Land to shew God had a purpose to exalt that Tribe out of which Shilo was to come Gen. 49.16 above the rest Next to Judah fell the Province of the of the Tribe of Ephraim Josh 16. throughout as Judah's portion fell on the South of Canaan so this of Joseph on the North by a special Providence that these two the Strongest and most Valiant Tribes might be as Bulwarks on both sides to defend the whole Kingdom from the invasion and incursion of those Foreign Enemies a puissant and potent People who surrounded Canaan on every side The next portion was that of Manasseh Josh 17. ver 1. to 14. for Joseph being the Eldest Son of Rachel Jacob's first intended Wife was to have a double portion Deut. 21.17 one for his Son Ephraim and another for his Son Manasseh and tho' Manasseh was indeed Joseph's First-Born Gen. 41.52 and 46.20 yet the second Son Ephraim had his Portion before him because by God's Decree and Jacob's Blessing Ephraim was preferred before him Gen. 48.14.19 likewise because this was but one half of the Tribe of Manasseh
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
and Breeding Thus the People wondered at this change in Saul whom they look'd upon as fitter to look to his Fathers Asses than to bear his part in the Holy Exercises of the Prophets until one wiser than the rest supposed to be the Provost of the Colledge said to them Wonder not my Sons at this Change for those Gifts come not by Nature or Art but by Grace they come from God who is a free Agent and inspires whom he pleaseth N. B. Thus another Saul was as much wondered at when of a Persecutor the Lord made him a Preacher Acts 9.21 and the other Apostles were no less wondered at when Illiterate Fishermen were changed into Learned Fishers of Men Acts 2.7 8. and 4.13 and no less was our Lord himself wondered at Mark 6.2 3. John 7.15 As to the fourth Signal of Saul's tarrying for Samuel Seven Days at Gilgal which probably was propounded as a standing Law to him in cases of Emergency as Invasion of Enemies c. v. 8 9. Though Saul kept this Rule of Samuel exactly chap. 11.14 15. yet he basely broke it in chap. 13.8 in not staying to the last hour of the Seventh Day for which Foolish Action Samuel sharply reproves him ver 13. chap. 13 c. Josephus saith He fail'd in this constant Rule The Third Remark is Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity c. N. B. First His Piety appeareth v. 13. no sooner were his Prophetick Raptures over but he resorts to the Synagogue or place of Divine Worship with his Fellow-Prophets both to Praise God for his Divine Call to such an High Advancement and to Pray unto him for his Protection and Direction therein c. N. B. Secondly His Modesty in his Taciturnity and Reservedness towards his Uncle who being there present and observing this unexpected alteration in his Nephew made him the more inquisitive about his Journey suspecting something extraordinary had happened to him that had caused this strange change Saul answers his Vncle that Samuel told him the Asses were found but not a word of his finding a Kingdom v. 14 15 16. Josephus renders two very good Reasons of Saul's silence in this business First Lest if his Uncle had believed it Saul had then been matter of envy to his Superior seeing the Nephew preferr'd before him Secondly If be had not believed it then would he have jeared Saul for a Proud Ambitious and Imperious Fool. I Add Thirdly Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy Chap. 9.25 26 27. Fourthly This was Sauls Humble modesty as was that afterward of Hiding himself behind the stuff when chosen King v. 22. Fifthly And it was certainly Saul's Prudence to be silent in such a case and on good grounds not to divulge it before the due time The Fourth Remark is Sauls Publick Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto This Publick Work is expressed in Antecedents Concomitants and Consequents First the Antecedents be two 1. Samuel the Judge calls a Parliament at Mizpeh v. 17. where all Israel had met before upon a solemn ocasion Chap. 7.5 and some suppose that the Ark was carryed thither and the High Priest with the Vrim and Thummim was present to consult about the New King because it is said here Vnto the Lord But God is present in all the Assemblies of his Saints 2 Chron. 19.6 Psal 82.1 c. 2. Samuel's Expostulation with this Parliament in the Name of the Lord wherein he opposeth the transcendent favours of God who had hitherto been their King both Governing and Defending Israel with the Ingratitude Incredulity and Folly of Israel v. 18 19. As if he had said thus What a Company of Fools are ye that will rather place your confidence in a Man whom you know not how he will prove than in God whose power and goodness you have so much and so long experienced and you still persist in rejecting Gods Government refusing to be ruled by any Reason but still call for a King upon any condition Secondly The Concomitants 1. Lots of the Lord 's ordering Prov. 16.33 are cast upon the Tribes and Benjamin was taken though God had promised it to Judah to whom the Kingdom was after given by God in love yet now it is given to Benjamin in Anger Hos 13.11 The Foolish People as it were did now force it from God so it was given to this obscure Tribe to an obscure Family to an obscure Houshold and to an obscure Person v. 20 21. Saul was pitched on by Lot as Achan had been Josh 7.14 but for another end 2. When Saul should have been presented great out-cries were made for him but he could not be found until either the High-Priest by the Urim if the Ark was there or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking the Oracle told him He lay hid among the Carriages V. 22. which Saul did both Modestly as sensible of his own unworthiness and Prudently as one that would be Passive in his own preferment which he well knew would so much the more commend him to the People Who 3. Ran to fetch him forth and received their new King with loud Acclamations and the louder when they saw him more personable and overtopping than any of the People v. 23 24. 4. Samuel then drew up a Magna Charta to keep the Beam even betwixt Soveraignty and Subjection shewing not the manner of a King of which he had spoken before Chap. 8 9 10 c. what a King would commonly prove to be when he degenerates into a Tyrant thinking it not enough to be above man only but to be above all Mankind also ruling so absolutely as if they were Gods But here it is The manner of the Kingdom v. 25. Namely the Laws of God limiting Kingly power in Man and declaring what a King ought to be according to Deut. 17.14 15 16 c. Ezek 45.9 10 and 46.16 Rom. 13.1 1 Tim. 2.2 Thirdly The Consequents hereof were 1. The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul's Election 2. Saul's departure and living privately at Gibeah having only a Royal Guard to conduct him thither where he waited for an opportunity of shewing himself a King rather by his Actions than by his Words to the silenceing of those Male-contents that opposed him at his Election And â—uch an opportunity Saul soon obtained Chap. 11. 3. The two factions among the Pâ—â—â—e The First Was those that owned Saul for their King and the Reason is rendred Because God had touched their Hearts v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality but now when they saw God himself had set a King over them they made Conscience of their Duty in obeying him
lose Samuel at such a juncture to his disgrace he therefore holds him violently by his Mantle and it rent in his Hand which Samuel told him was a sign of God's rending the Kingdom from him and giving it to one who should tear off the Skirt of his Garment which when Saul saw came to pass he said Now I know thou shalt surely be King chap. 24 4.20 The Seventh Remark is Samuel slays Agag and at the Importunity of Saul Samuel yields to go to Gilgal to own him as his Soveraign as yet being only Rejected but not Deposed but chiefly to Execute Agag v. 31 32 33. who had been as cruel to Israel as his Ancestors and having escaped the Sword of Lusty Saul did not dream of Death by the Sword of Old Samuel N. B. Whom yet God enabled to hew him in pieces as Phinehas stab'd Zimri and Elijah slew the Baalites all extraordinary Cases We are to walk by the ordinary Rule and not by extraordinary Examples which are no Presidents for us After this Samuel went no more to visit Saul now Excommunicated yet mourns for him v. 34 35. for the hardness of his Heart and hazard of his Soul which was more than Saul did for himself CHAP. XVI CHapter the Sixteenth is a Narrative of David's private Anointing to be King by Samuel upon Saul's Rejection by God wherein the Antecedents Concomitants and Consequents be considerable The Remarks first upon the Antecedents whereof The First is The Dialogue or Conference betwixt the Lord and Samuel in which is N. B. First God's Speech to Samuel How long wilt thou mourn for Saul c v. 1. Mourn he might but it was over-long that he mourned and not only so but pray'd also for his Restitution Do not so saith God seeing I have Rejected him lose not thy Prayers and Tears upon such a Reprobate an Aethiopian that will never be washed white with all thy Weeping Didst not thou tell him from me God is not a Man that will Repent chap. 15.29 I am resolved to Reject him and the Manifestation of my Resolve must make thee submit to my Pleasure and the Lord tells him As I am peremptory in Rejecting Saul so no less am I in providing me a King among Jesse's Sons one better than he whom the People provided for themselves therefore fill thine Horn with Oyl to Anoint him N. B. Saul was Anointed with Oyl out of a Glass Vial chap. 10.1 the brittleness whereof signified the Instability of Saul's Kingdom which would soon be broken but David must be Anointed out of an Horn-Vial which is of a more durable substance to signifie the continuance of his Kingdom that never should have an end and this was accomplished in Christ the Son of David N. B. Secondly Samuel's Answer v. 2. He saith nothing to the Negative part of God's Speech and therefore we may well suppose that he was satisfied it was his Duty to forbear Mourning any longer for Saul and praying any more for his Restitution But as to the positive part of it he makes his Objection saying How can I go If Saul hear it he will kill me N. B. A strange Question instead of a positive Answer and such an one as seemeth to favour of Humane Frailty in an old Servant of God who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him Bernard could say Quid timet Homo in sinu Dei positus What need that Man fear who is seated in the very bosome of an All-sufficient God Samuel here should have strongly believed that the Lord who call'd him to this word would carry him safely through it But 't is more suitable to Samuel's Gravity and Godly Experience to suppose that he said How can I go Not so much out of any Diffidence and Distrust but out of a desire of Divine Direction therein N. B. As the Blessed Virgin did in her Question to the Angel How can this be seeing I know not a Man Luke 1.34 The Lord's Answer to Samuel's Objection makes it more probable for he directs Samuel how it might be done without danger saying Take an Heifer and say I am come to Sacrifice unto the Lord. This was usual for Samuel to do sometimes in one place and sometimes in another to keep up the Worship of God and to keep out the Worship of Idols unto which Israel was notoriously inclinable This therefore was one cause of his coming to Bethlehem but not the only cause nor was Samuel obliged to declare all that he came about N. B. Note well Some part of a truth may lawfully be concealed out of Civil Prudence as Jeremy did Jer. 38.27 N. B. As he is a Fool saith Solomon that believeth all he heareth Prov. 14.15 so he is no less that declareth all he knoweth The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice and to the Feast that followed the Peace Offering and thou shalt Anoint unto me him whom I Name unto thee v. 3. N. B. This Jesse above all others must be an Invited Guest because he was Grand-Child to Ruth the Moabitess Ruth 4.22 who was now grown a great Lady in this little City Bethlehem and now noted to be the Great-Grandmother to the King of Israel so little lost Ruth by renouncing the Idolatry of Moab and cleaving close to the Lord God of Israel The Second Remark upon the Antecedents is The sad Alarm Samuel's coming to this City gave to the Citizens The Elders trembled at it c. v. 4 5. out of Reverence to him they met him at the Gate and Courted him with Is all well Knowing that he was now an Old Man and stirred seldom from his House at Ramah especially since he deserted Saul in so great displeasure they did justly wonder that he should now take so long a Journey from home and come to so small a City as Bethlehem was Micah 5.2 N. B. It must be upon some extraordinary Errand and their own Guilty Consciences feared the worst They might fear First That some grievous sin had been committed in the City and he was come to denounce some grievous Judgment against them for it Or Secondly That Samuel coming so privately might flee from Saul who was sore incensed against him for his so late sharp reproof and should they receive and harbour him this would horribly expose them to Saul's Rage and Revenge and so evil might befal Bethlehem for Samuel's sake as it did afterwards to Nob for David's sake Thirdly They might fear such a great Prophet as Samuel was came to foretell some sad Calamity would befal their City either from some Foreign Enemy or from Saul himself who now began to fall into Frantick Fits c. N. B. But good Old Samuel doth not only comfort them against all those Fears but also Invites them to a Peace-Offering and to the Holy Feast that followed it only with this difference their single Persons are
but now he must be made a Captain as Samuel had foretold it 1 Sam. 8.11 12. as a step to the Kingdom whereunto he was Anointed and whereof he was no less assured Psal 63 11. The second part is Saul's Envy and Hatred the matter and form whereof is expressed in v. 8. how it had its Conception and Nativity the foul effects follow Remarks hereon are First Saul was very wroth with the Womens singing ten times more Praises to David than to himself Chrysostom and others do blame the Women for so doing because all Comparisons are odious even among equals how much more when an Inferiour is made equal to his Superiour but most of all when a Subject is preferr'd before his Soveraign this seems to have some Imprudence in it especially when such a Song would for the same of it spread far and near even into other Lands as indeed it did even into the Philistines Countrey chap. 21.9 and 29.5 those Songs of Triumph for this famous Victory were so solemnly transacted so that Saul seemeth to have just cause of displeasure against the Women for their Imprudent Actings but still be had no just cause of Anger against Innocent David who had so modestly behaved himself all along before Saul that he might easily gather it was neither David's desire or design much less his doing that any thing least of all that so much should be ascribed to him therefore the same Chrysostom excellently observeth that Saul's Anger against David was altogether without cause and he qualifies the fault and folly if any were indeed in their so doing being over-ruled by God so to do c. in the Women for N. B. Their Ascribing to Saul more than he deserved because he suffered the Philistines Champion to Challenge and Desie the Army of the Israel of God and to Blaspheme the God of Israel twice a Day for forty Days together yet he cowardly kept himself in his Camp for safety and durst not venture to vindicate God's Glory and the Honour of Israel whereas the Women attributed to David less than his due seeing to him as to an Instrument of God's Hand the whole Glory of the Victory ought to have been deservedly ascribed he was the only Agent and Saul was but a Patient and an Idle Spectator in the grand Conquering Controversie Yet the Women do give him some praise However in David there was no fault for he neither composed nor sang the Song The Second Remark is The first product or effect of Saul's Envious Heart against David which was his looking upon David with an Envious Eye with a Lowring Look and with a Sowre Frowning Countenance v. 9. This Vitium Diabolicum or Devilish Sin of Envy from the Envious one lay boiling in his Heart ever after the Womens singing so and his saying What can David have more but the Kingdom Invidiâ Siculi non Invenere Tyranni Majus Tormentum saith Horace The Tyrants of Sicily never invented a worse Torment than Envy which now became a burning fire in Saul's Bosome and as a Worm that uncessantly gnawed upon his Entrails N. B. Saul now began to think that David was the Man that Samuel had twice told him of A Man after God's own Heart chap. 13.14 and A Man better than me chap. 15.28 to whom my Kingdom must be transferr'd I now see God is gone from me in those Royal Gifts he once gave me but now they shine forth in David Kings hate Corrivals thus Saul hated David in his Heart when he saw him God's Darling and the Peoples Favourite and though he was a dissembling Hypocrite carrying plausibly with Court Complements toward David because he knew this pleased his Son Jonathan a great Crony with him and his Subjects generally yet could he not hide his Heart-Hatred but discovered it by an Envious Eye and a Malicious Aspect such a Countenance he cast upon David as Cain did upon Abel Gen. 4 5 6. Heu quà m Difficile est Crimen non prodere Vultu Though he sometimes gilded over his inward Malice with outward shews of Love to David yet could he not at all times conceal his Hypocrisie but discovered it by his Countenance The Third Remark is Saul's Envious Heart and Eye revived his Melancholick Distemper and the Devil of Discontent sets him now into a new Phrenzy v. 10. which while David endeavoured to qualifie by playing upon his Harp as at other times Saul raved and raged like a mad Prophet a Kings 9.11 and being acted and agitated by the Devil his Hand now as his Eye had done before doth make a new discovery of his secret Dissimulation For this Tyrant being as terrible to himself a Magormissabib Jer. 20. 3 4. terrour to himself as he had been to others kept ever a Javelin by him for his own defence this the Hypocrite snatches up in a Fury hurls it with great force at David N B. Who for his kindness in Harping to cure Saul's Melancholy hath this Javelin cast at him to kill him and to prick him to the Wall v. 11. tho' as Chrysostom well observeth Saul could not have sufficiently Honoured David had he taken the Crown from off his own Head and placed it upon the Head of David seeing he owed to him both his Kingdom and his very Life This was truly Diabolical to requite David evil for good yea and now while David was doing this good Office for him whereof he had formerly such good experience of great Success and had not the Devil been in him he would surely never have done it to good David N. B. Note well These three things here The First is The Devil was not so in Saul as to take away altogether the use of his Reason but suffers Saul to exercise it for execrable ends Saul could say to himself Now have I a fair opportunity to kill David Some suppose that Satan prompted Saul to prophesie of Divine things politickly to lull David asleep that he might dispatch him the better while he feared no danger The second is God over-shoots the Devil in his own Bow in making Saul's Javelin to miss David's Body who made David's stone to hit Goliah's Forchead and kill him The third thing is David in thus escaping is a Type of Christ who while he sought to cure the Jews they sought to kill him yet did he escape them often Luke 4.18 19 20. and John 8.59 till his hour was come Thus David escaped twice once here v. 11. and again chap. 19.10 The Fourth Remark is Saul's sending David away from his Court at Gibeah whither Saul marched from the Camp and Jonathan together with David after he had put him into a Soldier and a Courtiers Garb In their way thither was that Song so offensive to Saul sung by the Women as is aforesaid however Saul Hypocritically hides his Malice till he had the opportunity of casting a Javelin at David which he marvelously avoided as is before related N. B. Now Saul taketh new measures
his Daughter to complot with her Father for Davids destruction Put herein likewise David's God over-shot Saul's Devil in his own Bow This bad Counsel for betraying David had no good success for Michal minded more her Conjugal Love to a Good Husband than an Impious Obeisence to a Bad Father therefore was she an instrument of preserving David and not of destroying him as the sequel sheweth v. 22 23 24 25 26 27. The Plot is promoted N. B. First By Saul himself offering to him Michal though he had Robb'd him of Marab saying One of the twain thou shalt have v. 21. Here 's a fair Glove drawn upon a foul Hand designing to pervert the Holy Ordinance of God to wit Marriage instituted for mutual comfort to his own Devilish ends that the Wife might betray the Husband Secondly By Saul's Courtiers who besprinkled him as we say with a little Court Holy-Water and perswade him into a willingness whom they found unwilling to embrace this Royal Offer V. 22 23. and not only so but they Covenant with him too For an Hundred Fore-skins of the Philistines v. 24 25. not an hundred Heads as Josephus saith for Fore-skins would much more enrage the Philistines against David because they hated Circumcision utterly v. 25. This pleased David well v. 26. because this Match might mount him towards the Kingdom which God had promised him and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal which was effected v. 27. The Last Remark is This secret Conspiracy of Saul was likewise very marvelously confounded For First He saw God was with David to secure him from all danger The Hypocrite pretended To be avenged of the Kings Enemies v. 25. but intended that they should be avenged of David in his behalf but God counter wrought him Secondly He found his Daughters Love to David was such as would not serve his hatred of him v. 28. and when he saw this double disappointment he became more afraid of David than ever before v. 29. more especially when he saw Davids Prudence Valour Courage and Conduct Advanced Daily with the People Verse 30. N. B. Note well Saul's hating God in David seems like the unpardonable Sin Glory fled from Saul who followed it but follows David who fled from it God Wills it this none can resist Rom. 9.19 20. 1 Sam. CHAP. XIX THIS Chapter the Nineteenth Relateh a Double Banishment of David again The first was from Saul's Court and the second was from his own House The first History hereof is from v. 1. to v. 10. the second is from thence to the end Remarks upon the First Part are First David's first Banishment from the Court is spoke of in the former Chapter when Saul made him Collonel over a Regiment lest his Courtiers should be too much Enamoured with him how be was called back to the Court again from the Army no reason is Recorded as is of that in this Chapter But it may well be supposed from what is said there That it came to pass not from any good will of Saul to David but from his design to entrap him by Marrying him to his Daughter When he saw how David won ground daily in his Honour among the Army therefore did Saul send for him from the Camp to the Court to put this Project into practice c. The Second Remark is David's Banishment from the Court the first time here was after a sort voluntary Saul in a pang of Passion blabs out his Bloody design to Murther David what he had been plotting privately hitherto against the Life of David and was blasted in all his secret projects this enraged him and now he resolves to prosecute him more Publickly as is apparent in this and the following Chapters In order hereunto he commands his Son and his Servants to kill David v. 1. Behold here Saul's infatuation as to his Courtiers those Aiones and Negones as one calls them who say Yea and Nay to whatever the King saith yea and nay to and whatever pleaseth the King pleaseth them c. He might possibly confide in them to keep his Counsel yet even those had been but a while before great Admirers of David Chap. 18.5 but as for Jonathan who so dearly delighted in David Saul could by no means expect that he could see him Murthered therefore Jonathan tells him of it v. 2. saying Take heed to thy self until the Morning and hide thy self in some secret place lest my Father surprize thee c. Hereupon David upon his own accord and according to the Counsel of his Covenanted Friend withdrew from the Court and hid himself in the Field nigh to Saul's usual Walk where he commonly took some turns to Compose his Discomposed Mind in his Morning walk And according as Jonathan promised David v. 3. He doth expostulate with his Father as they two walked together according to custome about reconciling him to David v. 4. N. B. Note well here 1. Though Saul's Courtiers had professed a great Veneration for David Chap. 18.5 22. yet not one of them interpose when they saw Saul resolve to kill David to speak one word for him though not a few of them were ready enough afterwards to Act against him Vide hic aulicorum persidiam see here the inconstant kindness of Courtiers N. B. Note well 2. Jonathan's Fidelity when all the Courtiers proved perfidious Jonathan had Cut a Covenant as the Hebrew is with David Chap. 18.3 wherein the Covenanters did first Swear and then cut a Beast in twain and passing between the parts thereof they wished so to be cut in pieces if ever they falsified their Faithfulness each to other Jer. 34.18 Jonathan here feels the weight of this solemn League of Love which extended not only to their Persons but to their Posterities also N. B. Note well 3. Jonathan's Prudence in saying nothing at present in the presence of Saul's Servants partly lest he should seem to oppose his Father too publickly which he well knew would not be born and partly lest he should mistime his Good Advice seeing his Father was now in a Phrenzy Fit so not in a case to receive Wholesom Counsel Seeds-Men sow not their Seed in a Storm nor do Physicians Administer Potions in a Paroxysm or Fit Jonathan hopes to find his Father in a better Temper next Morning N. B. Note well 4. Jonathan's Self-denyal though he was Heir-apparent to the Crown and the next Successor to the Kingdom this was enough one would think to make another Man an Enemy to David whom he knew was likely to Succeed his Father yet Good Jonathan willingly waves his own Interest to be true to his Covenant He Swears to his own hurt Psal 15.4 N. B. Note well 5. Jonathan's Piety in chusing rather to Obey God than Man His Father said Son kill David but he knew God had said Thou shalt not kill Exod. 20.13 More especially when Saul rendred no
reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
is rather to be praised for it N. B. Note well Fourthly Michal notwithstanding all the aforesaid cannot be excused for telling her first Lie that David was sick ver 14. which likely she look'd upon as no sin at all or at least a very little sin according to her ignorant Education under so bad a Father and in so blind a Family otherwise she would never have mocked at David's dancing before the Lord 2 Sam. 6.16 It was her ignorance to take the liberty of telling an Officious Lie looking upon it as lawful seeing it was for the saving of the life of her Husband but she had not learnt that Lesson We may not do the least evil no not for procuring the greatest good Rom. 3.8 N. B. Note well Fifthly Much less can Michal be acquitted for her latter Lye ver 17. which was a down-right pernicious Lye not only in transferring the blame Saul did charge her with upon her Husband but also adding a gross untruth that David threatned to kill her c. Wherein she both notoriously scandaliz'd so good a Man that abhor'd it which scandal it is believed might have done David much damage among the People who had so high a veneration for him to say nothing how she by this sinful shift bewrayed her distrust in God no doubt but she had done better had she followed her Brother Jonathan's Example and spoken boldly to her Father in defence of her Husbands innocency relying upon God's Providence without telling a Lie to save her own life from the rage of her furious Father N. B. This sheweth how usual it is for Liars to lay one Lye upon another the lesser Lye making way for the louder her Officious Lye ver 14. prepared her for this pernicious Lye here ver 17. the little Thief opens the door for great ones The Fourth Remark is David's taking Sanctuary with Samuel when he was thus Persecuted by Saul ver 18 19 c. Here we may stand and wonder at the wonderful Providence of God towards David while Saul was watching and searching David's House David was got as we say out of Saul's Gun-shot and was composing and singing the 59th Psalm Deliver me from mine Enemies O God as the Title of that Psalm expresseth and where could Banish'd David expect both Protection and Direction better than with Samuel and with a Colledge of Prophets N. B. A place so sacred that the very Philistines durst not molest it looking upon those Sons of the Prophets over whom Samuel was President as Sacred and Priviledg'd Persons chap. 10.5 though David thought those Prophets would protect him from bloody Saul and therefore fled he thither yet so blood thirsty was Saul and more savage than the very Uncircumcised Philistines that he sent his Blood-Hounds even thither also to take David v. 20. while he was seeking Direction as well as Protection from Samuel how to get his Faith confirmed in God's Promise of the Kingdom which now began to waver as Chap. 27.1 Psal 116.11 12. Seeing Saul so barbarous that neither Sanctuary nor the presence of holy and highly esteemed Prophets could protect him against Saul's Rage and Malice The Last Remark is The prodigious deliverance the Lord wrought for David 1. From Saul's Messengers And 2. From Saul himself v. 20 21 22 23 24. First From his Messengers Saul's Malice was so bloody and barbarous as he was resolv'd to be reveng'd of David and of all that protected him not sparing the very Prophets no nor Samuel himself but would put them all to the Sword as he did Ahimelech and Eighty five Priests afterwards chap. 22. in order hereunto he sends his Blood-Hounds to execute his Bloody Decree they come among the Prophets and instead of falling on them with their Weapons they let them fall out of their hands and fall down themselves putting off their Military Habit and fall a singing Sacred Songs with the Prophets quite forgetting the purpose they came about N. B. So good a thing it is for bad Men to be in good Company as here and this was done to three sorts of Saul's Savage Pursivants to convince Saul of his sin that it was in vain to persecute David whom the Lord thus protected by a Miracle as he did Christ after the like manner afterwards John 7.45 46. Secondly From Saul himself who when he saw his Messengers fail'd him one Company after another went himself to make sure work as if resolv'd to Wrestle a Fall with the Most High God and to try it out with him possibly thinking himself priviledg'd from the good Spirit of Prophecy that had inspired his Messengers seeing an Evil Spirit from God was sent to possess him But it fell out contrary to his Expectations much more for whereas his Messengers did not Prophesie until they came into the Company of Prophets He fell into his Raptures in the way thither to shew that the Hearts of Kings are in the Hands of the Lord Prov. 21.1 and the more he hardened himself against God the more God hamper'd him by his power upon him God makes him strip himself both of his Martial and of his Royal Robes to Prophesie before Samuel who had laid aside his Judgeship yet was not idle but exercised himself in his Prophetical Office still and his Extasie bereav'd him of Sense and Motion so that he fell down upon the ground and there lay like an ordinary Fellow all that Day and all that Night so long did the Lord hold this Worrying Wolf in a Chain that David might have time enough to make his Escape insomuch that the People now jeared him saying Is Saul among the Prophets Not as before chap. 10.12 wherewith he was there Honoured but the meaning now was What Is the Tygar-like Tyrant so tied up so manacl'd maugre all his Malice and Madness Surely God hath done this for David's safety God makes Saul a Prophet in some sort that he may make David a King in the best manner c. N. B. Note well 1. Samuel came no more to see Saul till the day of his death chap. 15.35 that is to do Homage to him after his sparing Amalek as a King for the Lord had then rejected him yet Saul meets Samuel here not with a design to see him but to slay David nor do we read that Samuel said any thing to him in owning him as King and some suppose that Saul knew not Samuel because his Extasie took away his Senses N. B. And notwithstanding Saul Prophesied as Wicked Balaam did and those Workers of Iniquity Matth. 7.22 23. CHAP. XX. THE Twentieth Chapter containeth David's private return to the Court to consult with his Faithful Friend Jonathan about his case c. where we have a prospect of three parts 1. The Antecedents 2. The Concomitants And 3. The Consequents Remarks upon the First The Antecedents are these First David fled from Naioth in Ramah to Gibeah of Saul which is computed twelve Miles distance while Saul lay in his
Trance and Chain'd up in God's Chain like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night and where Jonathan was Resident and President in his Father's Absence He asks his dear Jonathan What Crime he had committed that his Father was so implacably incens'd against him v. 1. Good Jonathan answers him with a God forbid c. v. 2. not thinking that his Father could be so wicked as to seek David's Life when he had so lately sworn to the contrary chap. 19.6 N. B. The Love of this good Son thought no evil of a bad Father 1 Cor. 13.5 what extravagancy had been in the Father his Charitable Son imputes it as the fruits only of his Frantick Fits and he assureth David saying when my Father comes to himself I dare undertake to reconcile thee to him as I have done heretofore chap. 19 4 5. Thus this Noble-minded Son is least suspicious of evil and puts a more candid Construction upon the evil Actions of a Bloody-minded Father than they truly deserved and so great was the Son's Blind Charity towards a bad Father which was both commendable and comely in him that he assureth David My Father will do nothing either small or great but that he will shew it me To this David replys v. 3. and that with a Solemn Oath because the matter was of great moment that Jonathan might not doubt of it interposing this Reason why Saul concealed his designing David's Death from Jonathan because he knew there was a League of Love betwixt them v. 3. Jonathan's Rejoynder to David's Reply was That he offered his utmost endeavour to grant David's Request for discovering the truth concerning the King's Mind and for preserving his Life who was Innocent yet in danger v. 4. saying to him What thy Soul desireth I will do for thee so our Jesus says to us Matth. 7.7 John 16.23 24. The Second Remark is The manner how Jonathan must pump forth his Father's Mind prescribed by David v. 5 6 7 8. wherein Observe First The Opportunity that is the Solemn Festival time of the New-Moon now at hand which was celebrated as a Testimony of their Thankfulness to God for lending them Times and Seasons Numb 10.10 because all time is the Lords The day is thine and the Night is thine thou hast prepared the Light and the Sun Psal 74.16 Secondly The Vacancy of David's usual Seat as he was the King's Son in Law would occasion Saul's Enquiry after him for though David could not well imagine that Saul would expect his Company whom he had once and again endeavoured to kill yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits but when this Phrenzy was over he would come with a more composed Mind to keep the Feast of the Lord and then David might think himself in safety and so by his coming to fill up his proper Seat would give another fair Season wherein to slay him Or partly and more especially David would try this Experiment for discovering Saul's Mind toward him he begs leave of Jonathan who had power to grant it as the King's Deputy Lieutenant during his Absence at Naioth that he might go to Bethlehem and keep his Annual-Feast among his Kindred for two Days only promising to return and hide himself in the Field near the Court that Jonathan might give him Intelligence how his Father resented his Withdrawment Thirdly David's Appeal to Jonathan's own Conscience concerning his Innocency saying 1. If Iniquity be in me stay me thy self I had rather Die by thy friendly hands than be tortured by the hands of thy furious Father The tender Mercies of the Wicked are Cruelties saith Solomon Prov. 12.10 But if no Iniquity be found in me as thou judgest then be mindful of that Solemn Covenant whereof God is a Witness and give me seasonable notice of Saul's Intentions concerning me If he say well to my Absence by thy leave I am willing to trust my self with him this third time as I have done twice already chap. 18.11 17. and 19.7 notwithstanding his double Double-Dealing with me in forgetting both his Promise and his Oath but if my Absence enrage him for his losing the opportunity of killing me then let me know that I may escape his Rage c. The Third Remark upon the Antecedents is Jonathan's pathetical Promise to David that he would be a fast and a faithful Friend to him at this critical juncture v. 9 10 11. to 18. Wherein observe First After Jonathan had told David he abhor'd the thoughts of either slaying him himself or of betraying him into Saul's Hands to be slain by him v. 9. they consult together by what means and in what place this friendly Office might be performed without suspicion to Saul v. 10 11. So they both walk into the Fields for private Conference where they might not be over-heard and where Jonathan in an abrupt Expression calleth Jehovah the God of Israel to Witness the reality of his Respects and to be Judge betwixt them v. 12 13. Secondly Jonathan's Piety towards God and an humble denial of himself saying Tantamount though I be Heir Apparent of the Crown by Lineal Succession and therefore might envy thee having more cause than my Father for being envious yet because I know 't is the good Pleasure of God to reject my Father and to Elect thee as one better than my Father much Joy mayest thou have of the Kingdom after him and whatsoever becometh of me The Will of the Lord be done therein Acts 21.14 he chearfully submitteth himself and resolveth to cleave close to his Friendship with David in whose felicity he rejoyced as much as in his own Thirdly Jonathan's Faith as well as Self-denial is here very Conspicuous in courting David now in his lowest State of Humiliation even then when David had so solemnly Sworn his own desperate Apprehensions of himself saying As the Lord liveth and as thy Soul liveth there is but a step betwixt me and death v. 3. N. B. Yet at that time Jonathan Complements him as if he were already actually the King of Israel therefore must he have David to Swear and Swear again by way of Restipulation to keep Covenant with himself and with his Posterity whether he were Dead or Alive when David came to the Kingdom which he was sure would be v. 14 15 16 17. N. B. The like famous Faith we find in Abigail afterward Chap. 25.28 30. c. But above all the Faith of the Penitent Thief in him who is called the Son of David he could believe in a Crucified Christ and pray for his kind remembrance when he came into his Kingdom Luke 23.42 as if he saw him already in his State of Exaltation The Fourth Remark upon the Antecedents is The pious Prudence and Policy Jonathan propounds to David as measures to be taken on both sides the one for sounding Saul at the Feast how his Heart stood affected
at his alcending out of the Earth Suppose he had been Buried in it which cannot upon any solid groud be supposed yet having been Buried about Two Years before this time his Body must needs be so putrified and his Mantle so marr'd much more that the Devil could not assume either but it was a meer Aerial shew of the Devil 's making to represent Samuel and to act his part but no real thing More of this Subject may be met with in Descanting upon the following Verses The Ninth Remark is How the Dialogue was Transacted betwixt Saul and Satan Mark First Saul greets the Spectrum with Congees and Adoration v. 14. Mark Secondly Mock Samuel complains that he had disquieted him v. 15. which the true Samuel would not have said had he come in obedience to God's Command When God sent Moses and Elias at the Transfiguration of Christ Matth 17.3 They complained not of any disquietment And as this Elias or Elijah said to Ahaziah Is it because there is not a God in Israel that thou sends to Beelzebub the God of Ekron 2 King 1.2 3. So the true Samuel would have said to Saul such words How hast thou sinned thy God away that now thou art constrained to make the Devil and this Witch thy Refuge c. Mark Thirdly Saul Answers Pardon me for disquieting thee because my Distress hath forced me to this unmannerly incivility I am at a non-plus and none but thy self can direct me as formerly thou hast done in thy Life time what is best to be done by me in this distressed condition v. 15. So that God had so blinded Saul's Eyes for his greater condemnation that he verily believed Satan in Samuel's Shape and Garb and Acting his Part was the very real Samuel raised from the Dead and had it been so yet was it false that Saul had disquieted him for he was not the cause that was the Witches work but the occasion thereof only Mark Fourthly The Spectrum's Answer Wherefore dost thou ask of me v 16. Knowest thou not that I cannot favour thee seeing thou art God's Enemy God will do for David what I told thee off c. v. 17. As Satan had Personated Samuel in his Form so now in his Words in all this conference And God permitted both Saul to think it was the true Samuel for his sorer punishment and this Evil Spirit to speak so Gravely so Severely and so Divinely as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration N. B. No Divine of the highest Rank could have Preached any Funeral Sermon better than the Devil doth Saul's here c. Yet the Devil's design was to nourish Saul and to encourage others in this wicked way of Consulting with Witches Yea and God comples this Lying Spirit to tell some truths as Matth. 8.29 such as the rending of Saul's Kingdom from him because the whole was not at first taken from Saul's Posterity but a part of it was held for a while by Ishbosheth his Son See the like 1 King 11.31 in Rehoboam's Reign c. Mark Fifthly The Spectrum tells Saul of his sins the causes of his sufferings but with notorious partiality Saul had committed many heinous sins for which he deserved Rejection c. as the Murthering of so many of the Lord's Priests the persecuting of Innocent David against his own knowledge and Conscience and that sin now to wit his resorting to a Witch for Relief But the Devil nameth not a word of these save only that concerning Amalek v. 18. N. B. Note well The wiles of the Devil and his methods here He had before tempted Saul to spare Amaleck under the notion of a work of mercy and when he had overcome him to commit it then he accuses him for it and presses it upon his Conscience now in distress to bring him into despair for this horrible sin But such a Preacher is the Devil here 'T is the work of pious Preachers to Declare the whole Counsel of God Act. 20.27 and not to mince the matter as the Devil doth here telling Saul of one sin only and passing over others in silence Nor ought Ministers to administer Corrosives when Cordials are needful nor on the contrary Cordials for Corrosives but a word in season Isa 50.4 Mark Sixthly This Mock-Samuel comes in with his Moreover to Morrow thou and thy Sons shall be with me c. v. 19. Here he lays more load upon this already Despairing Wretch Saul that he might hurry him head-long to Hell Thus Satan played the fawning parasite with Saul until he had sinned but now after he had sinned he proves a Cruel Tyrant to him This in the general N. B. Note well And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions exactly like the Devil's Oracles at Delpho's which might be taken in a Double Sense either Good or Evil to save the Devil's Credit however the Event happened which he could but give his conjecture thereof from the probability of his comparing Causes with Causes so might be mistaken The first quibble here is To Morrow which strictly taken signifies the next Day and so the Devil Lyed for it was two or three Days after this that Saul and his Sons were slain seeing the Philistines were now but preparing for the Battle Achish created David his Captain of the Life-Guard v. 2. here but 't is from the disgust of the Philistines Lords David was dismissed Chap. 29.2 c. But if Morrow be largely taken as oft it is for a time near approaching as Exod. 13.14 Deut. 6.20 Josh 4.6 21. in all which places it is read the time to come but more plainly Matth. 6.34 So Satan saved his Credit as the Man did in his Motto Good Ale to Morrow for nothing The second of Satan's quibbles was Shall be with me that is in a good state if understood of Samuel or in a bad state if understood of Satan who was thought by Saul to be Samuel and therefore flattered him into an opinion of his future felicity especially for his dying in the cause of God for his Israel But the true sense is In the state of the Dead and not either Hell or Heaven for Heaven was too good a place for Wicked Saul and Hell too bad a place for Godly Jonathan Hereby also Satan perswades Saul that the Soul Dies with the Body c. The Tenth Remark is Saul's consternation He swounds at the sad tidings v. 20. When Saul had sought the Devil as he should have sought God by fasting and prayer then the Devillurches him in this forlorn state for we find not a word more of or from this Mock-Samuel but the Witch comes and commiserates him after this private conferrence v. 21. Prepares a Morsel for reviving him after his long fasting Saul is sullen yet she with his Servant compels him to Eat for loth she was he should Die within her Doors lest she should be questioned for
by many means as first by Cursing the Murtherer v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity Secondly In not only making a publick lamentation at Abner's Funeral but also in causing Joab to joyn therein that he might both expose him to publick shame for being the Actor of it and more especially to bring him to a sense and sight of his heinous sin in committing it and to a true repentance if possible for it which was the cause of such a publick lamentation both of King and Kingdom that had no hand in it v 3â— Thirdly in giving Abner such a Pompous Funeral at Hebron where he water'd Abner's Sepulchre with his own tears which was a further Testimony of his innocency in it v. 32 33. Fourthly In branding Joab before all the People for his sordid Assassinating such a Man of Valour as could and would have match'd him had they fought upon equal terms bewailing Abner that he died not as the fool Nabal did nor were his hands manacl'd nor his feet fetter'd c. v. 34. Tho' his hands were tied from slaying the Lord's Priests at Saul's Command yet was it not so now Fifthly In his Fasting as well as Mourning his Chieftains intreated him to allay his great grief with the Funeral Feast and a Cup of Consolation according to Custom Jer. 16.7 Ezek. 24.17 but he refused until Sun-setting v. 35. N. B. Note well First all these Evidences of David's innocency were an high point of Prudence as well as Piety the People were well pleased v. 36 37. to see David strip himself of his Royal Robes and follow the Corps as a true Mourner from which Kings are usually exempted He truly mourned not only for the loss of Abner in whom he lost the present project of gaining all Israel to his side but also for Joab's murther defiling the Land N. B. Note well Secondly His Courtiers objected Why dost thou not punish the murherer of this Great Man v. 38. David Answered v. 39. I am forc'd to forbear Justice least with my right hand I cut off my left those Sons of Zeruiah are so Potent in the Army they may serve me as Abner serv'd Ishbosheth but David was weaker in Faith than in Force this was but Carnal Reason for he having God's Promise for the Kingdom should have done justice upon Joab and have cast himself upon God's Providence for the Issue David had God's Warrant for it Gen. 9.6 Exod. 21.14 Fiat Justitia Ruat Coelum Justice must be done whatever come but David turns him over to God to punish him 1 King 2.5 6. c. 28.34 2 Sam. CHAP. IV. THis Chapter gives an account of the decrease of the House of Saul as the former did of the increase of the House of David which two Houses are Allegories for as there was constant opposition and continual skirmishing for a long time between the two Houses of Saul and David even so in a double Emblem there is first betwixt Christ and Antichrist while the World endures and Secondly betwixt the Spirit and the Flesh in the Souls of the Saints while their lives do last This double Type holds forth a double Mystery in the History both in a general and in a particular respect First As to the General Ishbosheth's Kingdom was founded upon an Arm of flesh namely Humane Power and Policy and not any Divine Word to warrant it but rather on the contrary to abolish it therefore must it in God's time decrease tho' it look never so big with so many Tribes of Israel in the belly of it at its first beginning Whereas David's Kingdom was founded upon a sure word of Prophesie and Promise of God which was at the first supported with one Tribe only at Hebron yet must it in God's time greatly grow having both the Promise and the Providence of God to warm water and nourish it into a kindly growth Even so the Kingdom of Satan tho' at the first it be enlarged almost over the face of the Earth the whole World lying in wickedness 1 John 5.19 yet the Lord hath spoken it shall grow weaker and weaker as the House of Saul did Ch. 3.1 until at last our Lord shall destroy the Man of Sin utterly with the breath of his mouth and with the brightness of his coming 2. Thes 2.8 Whereas the Kingdom of Christ our blessed David tho' it be but as a little stone the Kingdom of a Stone at the first yet shall it become the Kingdom of a Mountain to fill the whole Earth Dan. 2.35.45 In like manner if those two Houses of Saul and David be particularly considered they represent the two opposites the Flesh and the Spirit in our Spiritual Warfare what can we see in the Shulamite or one at peace with God as the word signifies and so is every true Believer but as it were the Company of two Armies Cant. 6.13 and these two are contrary each to other Gal. 5.17 So that we cannot do the things that we would as we cannot do the good things we would because of the Army of the Flesh which is Satan's Lieutenant General consisting of innumerable Lusts and Corruptions that do oppose us so we cannot do the evil things we would because of the Army of the Spirit which is God's Lieutenant General consisting of a Company of Evangelical Graces that do stop us in the way of sin as the Angel of God stopped Balaam in his perverse way Now because he that is in us is greater than he that is in the World against us 1 Joh. 4.4 therefore the Kingdom of the Flesh like that of Saul grows weaker and weaker though it seem never so invincibly strong in the beginning of this Christian Warfare and is at the last finally abolished whereas the Kingdom of the Spirit like that of David grows stronger and stronger tho' it seem at the first but as little as a grain of Mustard-seed yet grows it into a great Tree Math. 13.31 32. in the Kingdom of Grace and so into the Kingdom of Glory The Remarks upon the Particulars of his Chapter after this general double Allegory are First The Death of Abner did not only dispirit Ishbosheth but also put all the People into a deep consternation v. 1. N. B. Note well The most Wise God would never suffer evil to be done unless he knew how to bring some good out of that evil Indeed Joab had his ends in thus basely under colour of friendship to stab such a Prince in Israel as Abner was namely to revenge his Brother Asahel's death by him and to secure his own place of Generalship from him but God had his ends also as well as Joab his and that was First To punish Abner justly as for all his other sins so more especially for his Rebellion against David his Lawful Lord and Sovereign contrary to his own Knowledge and Conscience Chap. 3.9 for compassing his Worldly Honours and Wicked Designs in which
is from the sentence out of his own mouth saying If thou O King dislike the severity of my kindred against my Son why art thou so severe against thy own Son Absalom thy Jewel and the very live-coal of the Commonwealth of Israel so not to be quenched Secondly She Argues 't was but just and equal that a just King of God's setting up should rather drive away Evils from a Kingdom than hasten them now seeing thou and Absolom must dye in the course of nature according to that unrepealable statute of Heaven Heb. 9.27 yet as thou must have thy time appointed thee of God so let Absolom have his and let him not dye before his time Thirdly She urges the example of a merciful God who mercifully meditates the preservation of all Mankind in general and hath mercifully preserved thee in particular notwithstanding Vriah's Murther Fourthly She Argues from her own hope seeing the King had in so private a Case as mine so readily yielded to give his Sentence at my Suit for the rescuing of my Second Son tho' he slew his Elder-Brother How much more did I expect that in a publick cause David will consult the publick peace in rescuing his own Son c. Fifthly She then Argues from the praise of David that he was Wise as an Angel of God both for Dexterity and for Integrity in passing a Righteous Judgment thus the insinuates Sixthly and Lastly she Argues ab Vtili that God would bless him the more for calling home his banished Son c. Wherein she proved a false Prophetess for he became his bane not a Blessing The Sixth Remark is The effects hereof v. 18 19 20 21 22 23 24. wherein Mark First David hitherto had heard her Silken words with sweet delight but now began to smell a Plot so asks if Joab had not an hand in it nor was she to seek for an Answer Affirmative highly extolling David's singular Sagacity for smelling a Joab in it Mark Secondly Joab probably brought in this Wise Woman and so stood as he heard her tell her tale to David to him therefore being present the King gave his Royal Mandate to recall Absalom from his Banishment for which Joab thanked him Mark Thirdly The terms of Absalom's returning were when returned he must not presume into the King's presence this good David did to humble his haughty Son and to bring him to Repentance The Second Part is Absalom's Reconciliation to the King by the Mediation of Joab v. 25. to the end Remarks are First Tho' Absalom was admitted to return to Jerusalem yet must he not come to the Court but was kept from the King's presence for two full years no longer could his haughty heart brook that distance N. B. Would to God it were as grievous even to holy hearts to live at distance from Christ and not to see him in his Ordinances The Second Remark is The cause of his haughty mind This was his bodily Beauty a none-such for comeliness yet this was but a mean commendation seeing he had but a black Soul in a beautiful Body like a painted Sepulchre nothing but stench and rottenness within He prided himself also in his hair which God after made an Halter to hang him up in and he prided also in his Three Sons born to him and one Daughter named after her Aunt Tamar deflowred by Amnon but this pride soon dwindled for they all dyed before their Father Chap. 18.18 The Third Remark is Absalom sends for Joab by entreaty Joab a crafty Courtier dare not own him while David did disown him either disliking his Ambition or fearing the King might suspect him of hatching some sedition if he should dare to consort with him Hereupon Absalom fires his Field of Corn to make him come with his Complaints N. B. Thus doth God but in a more just way fetch his home by affliction firing us out of our false rests and refuges then Joab ran speedily to expostulate the cause Absalom Hectors him to interceed c. The Fourth Remark is Absalom's deep dissimulation while he cries Let me see the King's face I cannot live out of his favour c. even then was he hatching Treason in his haughty heart against his own too indulgent a Father c. He teacheth Joab to tell David If there be Iniquity in me let him kill me presuming either of his Father's lenity or of his own conceited innocency c. The Fifth Remark is Joab ventures to intercede for him the second time having sped so well in his first intercession and as he had got him recall'd to the City he now gets him recall'd to the Court also knowing it well suited with David's over-fond disposition Absalom comes to the King and the King kissed him whom he should rather have kicked out of his sight and not thus have hardened him in his farther Villany But alas David's blind Charity made him too credulous of his Son's Penitency so he sorely smarted for this credulity 2 Sam. CHAP. XV. THIS Chapter Relateth the Project of Absalom's Rebellion wherein Three Parts are Remarkable First The Antecedents Secondly The Concomitants And Thirdly The Consequents First The Antecedents or preparatives of the Plot. Remarks upon it are First The tiâ—â—â—â—â—hen Josephus tells us it it was two years after but Dr. Lightfoot placeth it in the â—â—th year of David's Reign being the very next year after David had taken his graceless Son into his grace and favour his Ambitious mind was restless to hatch and hammer out his too fond Father's ruine and tho' he had now a fair prospect of being his Father's Successor after his death yet his pride prick'd him so as not suffering him to stay so long 'till David dyed which now was not far off he proudly presseth after present possession though he make his Father's Carcass a Step whereby to ascend into the Throne The Second Remark is The manner how he aspired to the Crown he will appear publickly to the People in a Prince-like Port a Noble Train a Gallant Retinue attending him in all his Progress suitable to him as next Successor to the Kingdom v. 1. N. B. No doubt but Absolom was jealous that Solomon was designed to be David's Successor because he was a true Israelite both by Father and Mother whereas himself was born of a Pagan Mother therefore he being the Eldest Brother resolves to put the matter out of doubt and to be before hand with Soloman and possiby some subtile Sophister such as Achitophel was might suggest into Absolom's ear that the Law of God allows not the Son of the loved Wife to dispossess the Son of the hated who is the Elder Deut. 21.15 16 17. but not withal reminding him that the stubborn and rebellious Son must be stoned as is said there v. 18 19 20. However Absolom prepared Chariots and Horses c. not usual in Israel because forbidden by God's Law Deut. 17.16 But he knew the Vulgar sort would be much taken with this
Gad again to David ver 18 19. 1 Chron. 21.18 that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin and staying the Plague as likewise to give Direction unto David who durst not go to Gibeon 1 Chron. 21.29 30. Mark 3. David thus directed dare go to Araunah notwithstanding the Sword of the Angel having a call from God N. B. This Man was a Gentile that had Mount Moriah now in his Possession Which figured saith Peter Martyr the Faith of the Gentiles to whom the Jews must come at their last Conversion as David did to Araunah here in believing the Messiah if ever they be saved Mark 4. Araunah peeps out of his hole wherein he and his Sons had hid themselves and spies the King coming to a Subject and a Jebusite yet a Proselyte He was ravished with this wonderful Condescension and understanding his Errand frankly offers his private All for Publick Good He had a Princely Spirit though but a Subject's Purse ver 20 23. Mark 5. David denies it as a Gift but desires it as a Purchase not only out of Candour Kings may not Rob Subjects but out of Conscience of honouring God with his own Cost Prov. 3.9 a given Oblation disparages it wherein the bounty of the Donor is of more value than the devotion of the offerer So David refuses ver 24. Mark 6. David buys the Threshing Floor and Oxen c. For Fifty Shekels of Silver but the whole Plat of Ground whereon the Temple was after Built cost David Six Hundred Shekels of Gold 1 Chron. 21.25 there he reared an Altar and offered Sacrifice which God Accepted in Christ Heb. 13.10 sent Fire from Heaven 1 Chron. 21.26 as a sign of it Levit. 9.24 1 King 18.24 38. 2 Chron. 7.1 So the Plague ended ver 25. ADVERTISEMENT ☞ THE Reader must be informed that the whole History of King Saul David and Solomon and of all the following Kings to the Captivity as they are recorded in both the Books of the Chronicles is interwoven and included in this History of both the Books of Samuel and in both the Books of the Kings so that there is no need of a distinct History of Chronicles The First Book of KINGS 1 Kings CHAP. I. THIS Chapter is an Introduction to Solomon's Inauguration before his Father David's Death Some General preliminary Remarks may not here be altogether unseasonable The First is Though David was a Man after God's own Heart yet must he not live for ever in this lower World but must see corruption Act. 13.22 38. As the first Rank of the three first Names Adam Cain Abel according to their significations do import thus much that Earthly Possessions are but Vanity So the second Rank of the three first Names Adam Sheth Enosh do in like manner according to their significations imply thus much That Man is made Mortal and Mutable Kol-Adam Kol-Abel as is the Hebrew Psal 39.5 Every Man is altogether Vanity So was David as he said there of himself at his best Estate He was though a Good yet but a Mortal King and had but a Mutable Kingdom David must Die according to that grand Statute of the Parliament of Heaven It is appointed unto all Men once to Die Hebr. 9.27 and he must leave his Throne to his Son Solomon The Second General Remark is The Kingdom of Israel was but in its Childhood in Saul's Reign it grew up to the vigor and vivacity of its Youth in David's days but it ascended up to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most maturity of Manhood under Solomon's Soveraignty and from his time began its descension and declination in the Division of it until it dwindled into Captivity In the time of this dilaceration of the Kingdom Grotius well observes that Israel had all bad Kings the cause of its declension and Judah had some bad Kings of a middle size many enough but of good Kings no more than may be writ in a Finger-Ring The Third Remark is Though some say that David's Numbering Israel as above was the last Act of the King before he betook himself to his Bed and that he was so affrighted with his beholding the destroying Angel having a drawn Sword in his hand that he lay Bed-rid ever after Yet others are of opinion and with more probability that all those Historical passages recorded in the Eighth last Chapters of the First of Chronicles from the beginning of Chap. 22 to the end of chap. 29. were transacted while David was able to walk abroad and to stand upon his Feet as he is said to do in that Parliament of Princes he had Assembled 1 Chron. 28.2 where he was the Speaker and so spake to that Assembly as they all might well perceive he was no whit decayed or defective in his Intellectuals though now he was both Old and Cold Dr. Lightfoot saith well That though David was now become Cold and Benummed by Old Age yet had he no Sickness therewith he was both Heart-whole and Head-whole though somewhat Paralytical And therefore though his most common and most commodious composure was in his Chamber lying along upon his Couch yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel he could come forth stand upon his Feet make Orations and Order matters c. The Fourth General Remark is David did many Publick Actions after that of his Numbering the People before he came to be struck with a Cold-Palsie in the end of his Fortieth Year's Reign As First His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him by sending Fire from Heaven to consume his Sacrifice upon the Altar 1 Chron. 21.26 whereby the Plague was stayed Hereupon David said This is that very place foretold by Moses Deut. 12.11 where the Temple of God is to be built 1 Chron. 22.1 So provides he materials of all sorts for it Iron c. in abundance for his Son Solomon N. B. Those are perverse Parents that provide Iniquity in abundance for their Children God laying up the Guilt thereof against them Job 21.19 Moreover David setteth a many Proselytes or Converted Gentiles as Masons to Hew Stones for the Building c. 1 Chron. 22.1 2 3 4 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament c. Secondly David before his Death disposed of all Chief Offices both of Church State and Army whereof we have an exact account in the following Chapters of the First of Chronicles there described Thirdly David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do We find many of those Undated Psalms disposed by David to Asaph Jeduthun and Heman whom he had set
sollicits David from four Topicks or Heads of Arguments as First A justo ab honesto 't is but equity and honesty that the King should keep his word and perform his Promise more especially that confirm'd by Oath v. 17. Secondly Ab Officio Regis 't is the proper work of thy Regal as well as Paternal Authority to suppress the Usurpation of an insolent Son that thus treasonably invades the Crown without the Kng's consent or so much as knowledge v. 18. This she said partly that she might not seem to accuse the King of Inconstancy or of perjury saith Peter Martyr and partly to aggravate Adonijah's Crime who tho' his Title to the Crown had been never so good yet to step into the Throne while his Father was still living and without his knowledge and consent could not but be guilty of Treason Thirdly She argues a Periculoso shewing the danger of her self and her Son that David's death would expose them unto v. 19 21. saying Adonijah then both can and will cut us both off for he hath already got on his side a very strong party and then will he account us Mamzeres no better than Whore and bastard saith Sanclius Adonijah having probably spoken basely of Bathsheba as an Adulteress and of Solomon as Illegitimate and therefore neither fit to be King nor to be invited his Guest c. Fourthly She argues a facili from the facility of ending the Controversie v. 20. 't is thy Prerogative Royal to give the Crown to which of thy Sons thou pleasest hadst thou not bound thy self beforehand by Oath to Solomon Do but now declare who shall succeed after thy death and the distraction is done all the People waits only for thy declaring whether Adonijah who now usurps the Throne while his Father liveth or Solomon who now behaveth himself humbly and submissively both as thy Son Servant and Subject do but say which of the two shall be thy Successor and all the People obeys as they did v. 40. Mark Fifthly No sooner had Bathsheba told her whole tale but Nathan comes to second her according to agreement between them v. 14. and tho' so great a Prophet came not in 'till called nor without making his lowliest obeysance v. 22 23. N. B. This is more than the False Prophet at Rome would have done Nathan knew better that a Prophetical Function doth not exempt from Civil subjection When Nathan came in Bathsheba goes out as appeareth from v. 28. where she is call'd in again either for Civilitie's sake or to avoid suspicion in David that this was their emergent contrivance v. 14. or to negotiate her Son's interest among the Courtiers Then Nathan the Prophet who had before reprov'd David for his Sin 2 Sam. 12.1 2 c. now admonisheth him of his duty wherein after an abrupt exordium or Prologue Durst he attempt it without thee v. 24. then he confirms all that Bathsheba had related v. 25 26. his Epilogue is 'T is strange thou shouldst not acquaint me who am the Lords Prophet and one of thy Privy Council if God have given thee any Countermand from Solomon to him v. 27. Mark Sixthly The effect of this pious contrivance of Nathan and Bathsheba David calls in Bathsheba again v. 28. to whom he sweareth solemnly that he would faithfully perform what he had formerly sworn to her that Solomon should be his Successor ver 29 30. From whence it plainly appeareth that he had so sworn to Bathsheba before this time tho' the History hitherto had not expressed it Bathsheba hearing this makes a very low Bow of homage and gratefully professed she prefer'd David's Life and Reign before her Son 's that if it were possible he might sit upon the Throne for ever v. 31. Hereupon David declares his Decree for an immediate Crowning of Solomon This Royal Decree was delivered to Zadok the High Priest to Nathan the Prophet and to Benaiah the Chief Commander as High Commissioners to transact the Coronation of Solomon v. 32 33 34 35. which Transaction was approved of and applauded by all the People with Prayers and Acclamations from v. 36 to 40. The Third Remark is The dissipation of the Conspirators upon tidings hereof First In General Jonathan brings the news of all which Adonijah hoped was good but it proved to him what the Hand-Writing upon the Wall was to Belshazzar those knuckles made him knock his knees one against another Dan. 5.5 6. So the loud Acclamations at Solomon's Coronation proved a doleful Knell here v. 41 to 49. those Guests that had drunk many a jolly health to Adonijah made many a boast of their own happy success and cast many a scornful Squib at Solomon's Faction c. now sneakingly slunk away v. 49. The Triumph of the Wicked is short Job 20.5 Secondly In Special and Adonijah now crest-faln runs for refuge to the Altar v. 50. as Exod. 21.13 14. which haply hitherto he had despised Supposing that Solomon's veneration to that Sacred place would not permit him to pollute it with his Elder Brother's blood there would he capitulate with King Solomon to whom he now professed himself a Subject and of whom he begs a Pardon sealed with an Oath v. 51. This new King jealous of a Corrival grants it upon his good behaviour for the future v. 52. This was the first evidence of King Solomon's Wisdom he founds not his Reign in his Elder Brother's blood Now pardon'd Adonijah comes civilly to Adore this Rising Sun yet must his Ambition be punish'd with leading a private life v. 53. he must not meddle with Affairs of Court of Kingdom 1 Kings CHAP. II. COntains the expiration of David's Kingdom and the Initiation of Solomon's N. B. Which two Kingdoms were a most lively resemblance and representation of the two Churches Militant on Earth and Triumphant in Heaven David's Kingdom was a Kingdom full of Wars and abounding with many troubles and much persecution wherein it was a figure of the Church Militant But in Solomon's Reign the Kingdom of Israel came to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest ascension being accomplished with both the sublimest Civil Peace and most Religious Felicity in Temple-Worship wherein it represented the Glory of the Church Triumphant Thus Benaiah had prayed The Lord make Solomon's Throne greater than the Throne of David Chap. 1. v. 37. and God heard his Prayer and said Amen to it and set his Fiat upon it let it be so This Second Chapter consists of two General Parts the first is in Removendo prohibentia the taking away of those turbulent persons that opposed Solomon's Kingdom and the second is in applicando adjutoria the applying of those means that might establish Solomon upon his Throne this follows as the fruit of that In the First Part we find Solomon's removal of four impediments namely Adonijah Abiathar Joab and Shimei who were all four as Rubs and Remora's in his way to the Throne Remarks upon his removing the first Remora to
'T is said expresly that Solomon was Asleep and Dreamed ver 5. and awakenning after all he perceived it was a Dream ver 15. here Of which there be Three sorts First The Natural Dreams which be oft Vain Solomon himself saith in the multitude of Dreams there is much Vanity Eccless 5.7 Many Men are commonly deluded by these Dreams fancying to themselves such things as really are not Isa 29.8 The Second sort are Diabolical wherein the Devil as a Spirit works upon the fancy of his Vassals and imposeth false things upon his Diviners Zach. 10.2 Hence Nocturnal Pollutions c. This is more largely Treated upon in the First Volume on Jacob's Dream The Third sort are truly Divine Dreams which was one of God's methods to communicate his mind to his Prophets and People Numb 12.6 Hebr. 1.1 2. In this one of God's manifold manner of the manifestation of his will to Men sometimes Men saw Visions and Apparitions which God set before their Eyes as Gen 28.12 and sometimes Real Objects as Gen. 31.10 and sometimes Men heard God's Voice as Solomon did here asking him a Question and he understanding the sense of God's Voice returned his Answer ver 6 7 8 9. N. B. This admirable transaction betwixt God and Solomon in his Sleep sheweth us what an Almighty Teacher God is who can with astonishment instruct Men when they are least capable of instruction even then when all their senses are fast lock'd up from executing thier functions c. 'T is less matter how dull the Scholar is when God himself undertakes to be the instructer who can enlighten both Organ and Object c. The Fourth Remark is After God had bid Solomon ask saying the same in effect to us Matth. 7.7 Isa 45.11 and Jam. 1.5 He answers by asking expressed by many circumstances Causing the Lips of him that was Asleep to speak as he saith himself in his Song of Songs Cant. 7.9 when he had taken a due dose of that which went down sweetly at God's appearance to him We are expresly told Solomon said ver 6. either he dreamed what he said or he really said it for in this Divine Dream 't is but reasonable to allow something extraordinary and that which was regardable both to God and to Men and Solomon might be now in such an Extatical Rapture as the Apostle Paul was 2 Cor. 12.3 His Soul was for a season out of the Body N. B. Beside the Circumstances of Place Time and Occasion of Solomon's Answer to God's Voice the manner how he managed his Prayer is very Remarkable As First In its Prologue wherein he presseth for God's Audience and Acceptance by recognizing his marvellous mercies to his Father David c. ver 6. Secondly His Proposition to wit his Petition for personal Wisdom ver 9. to mannage so great a work that lay upon his hand Thirdly His Confirmation of it by an Argument a necessario from a double necessity both as to himself and as to his Subjects First As to himself he humbly acknowledges that he was but a little Child ver 7. though David before this had call'd him a wise Man Chap. 2.9 Whence some suppose him to be about Twenty Years Old at this Time yet calls he himself a Child as Ishmael is so called at Eighteen Years Old Gen. 21.14 15. and Rehoboam when Fourty Years Old 2 Chron 13.7 but principally because he was Raw and Vnexperienced as a Child in all State Affairs therefore begs a greater increase of Wisdom And that Secondly Upon the Account of his People who were a numberless Number Numb 23.10 God having performed his promise to Abraham Gen. 15.5 6 c. Now saith he I am not able to sway such a Massy Scepter nor Rule so great a People Lord qualifie me for so great a Government ver 8 9. The Fifth Remark is God's Commendation of and Condescension to Solomon's Petition ver 10.11 12 13 14. Wherein Mark First God was well pleased with his Dreaming-prayer because God had put it into Solomon's Heart to Pray this Prayer to him He could not have so done had not God given him to do it God loves and likes that which is his own and both accepts and rewards that which is his own actings in us Isa 26.12 Mark Secondly God taketh distinct notice what Men most desire in Prayer God was well pleased with Solomon that he asked not such Temporal things as the Men of the World are bewitched with Psal 4.6 7. and 34.12 c. He neither ask'd a long Life for himself nor a short Life for his Enemies but Spiritual Wisdom which included Holiness though Rupertus blame him for not asking it for this is to be wise unto Salvation Mark Thirdly God gave him what he asked ver 12. a wise and an understanding Heart even so enlarged as the Sand upon the Sea Shore chap. 4.29 He had a very Sea of knowledge within him and might better than Hierom be said to know all things knowable N. B So that he excelled and exceeded all that went before him even David Moses Abraham yea and Adam himself after his fall He was the Wisest meer Man take him for every thing that ever was either before or after him Insomuch as he had all manner of Knowledge both Natural Moral and Supernatural infused into him and so became a most notable Type of Christ in whom are hid all the treasures of Wisdom and Knowledge Col. 2.3 Mark Fourthly Yea so liberal was God to Solomon that he gave to him more Wisdom than he asked for he did not desire that God should make him the Wisest Man that ever was in the World but only a competency for himself in order to Salvation and for Governing his great people N. B. As God's granting him what he Desired had no more been granted him might well move Believers to Relye upon the Lord for obtaining what we Desire of him according to his Will 1 Joh. 5.14 When we bring before him Lawful Requests and Honest Hearts So how much more may this be a stronger Motive to praying work when we find the most bountiful God overdoing here even Solomon's Desires in the very Grace that he Desired Mark Fifthly God did not only give him more Degrees yea even the perfection of Wisdom than he asked but he likewise gave him many other great and good things which he asked not ver 13. that he should also be a None-such both for Wealth and Honour as well as Wisdom N. B. Oh who would not but be a Praying-soul to such a Prayer-hearing God who hath oft given us more than we have asked Eph. 3.20 and many times gives us what we asked not Isa 65.24 He hath promised to do so Seek first the Kingdom of God and all other things shall be added Matth. 6.33 so far as God sees them good for us they shall be cast in to the bargain as Paper and Pack-threed is in a Grocer's Shop with a pound of Plumbs Piety assureth
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
the living Possessions where he gives least of the dead c. The second Wonder is That so wise a Father should have so foolish a Son As the greatest Persons cannot give themselves Children so the wisest cannot give Wisdom to their Children This was Solomon's complaint That he knew not whether his Heir and Successor would prove a wise Man or a Fool Eccles 2.18 19. Solomon the Father was a Man for Wisdom while he was but a Child in Years short of twenty Years old when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age 2 Chron. 12.13 and yet call'd a Child c. 2 Chron. 13.7 Remark the Fourth This Factious Assembly at Shechem sends for Jeroboam out of Egypt ver 2 3. where he had laid lurking till Solomon's Death in the House of Solomon's Brother or Father-in-Law who nourished this Serpent in his Bosom that stung so fatally Solomon's Successor c. This Jeroboam comes to Shechem the place stained with Perficiousness of old and becomes the Mouth of this many-headed Multitude which would have done better had they presented Rehoboam with the Head of this Fugitive and Traytor to Solomon than in making him the Head of their Faction and Rebellion But they pitch upon him who had been a prime Officer among them and as one that had suffered Banishment for speaking freely for them to Solomon and who was a mighty Man of Valour Chap. 11.26 28. Yea and of the same Tribe of Ephraim also But probably most of all because he had God's Promise of the Kingdom by the Prophet Ahijah Remark the Fifth This Seditious Assembly at Shechem sent for Rehoboam thither as well as Jeroboam pretending to Crown him and to perform all the Solemnities usual at a King's Coronation if he would grant their Requests but indeed intending a Defectiâ—n whatsoever Answer Rehoboam should make Jeroboam being made the Peoples Mouth Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them ver 4. This Crafty Fox had undoubtedly troubled the Waters of Israel that he might fish the better for a Kingdom therein therefore comes he in their Name with a design to Cavil N.B. 'T was true thus far that Solomon had levied great Taxes upon them for his many Works Wars and Wives but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver wherewith with chearfully they might have born their Imposts nor do they mention one word of the Idolatry set up among them in Solomon's declining days as any grievance to them They could be thus Careful for Redress in Civil Matters but over Careless in the Converns of Religion brooking Idolatrous Worship well enough which sheweth how fast they Ripened for those dreadful Judgments of God which are now hastning upon them Remark the Sixth is Rehoboam's Answer from ver 5 to 14. wherein Mark 1. He begs time for Deliberation ver 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place instead of a Congratulation of him his Son to the Crown and Kingdom If Rehoboam yield he blemisheth his Father if he deny he endangers his Kingdom Here he sticks and craves three Days for Advice This seems a Word of Wisdom not to give a sudden Resolve in a Case of Importance but P. Martyr calls it an Act of Imprudence to give a raging People such a space for their Consults seeing they now well understood the King bare no good Mind to them otherwise he would not have delayed answering their Designs at first Mark 2. the Misimprovement Rehoboam made of his three Days desired First he consulted with Solomon's old Counsellors ver 6. this was a right step had he stood to their Counsel Their conversing so long with such a wise King had made them wise saith Grotius With the Antient is Wisdom c. Job 12.12 13. Their Advice to him was from the Advice of his Father A soft Answer turns away Wrath c. Prov. 15.1 Namely to give them now good words and he would gain them for ever ver 7. To purchase a lasting Allegiance with one mouthful of good words as soon spoke as bad and no harder Task for the tongue is an easie Price for a Kingdom Mark 3. But this foolish King forsook their sage Counsel ver 8 with whom he had consulted for fashion-sake only being resolved before-hand to stand upon his Punctilio's of Majesty and looking upon it as below a Royal Person to truckle to his Subjects Therefore Secondly he consults with Greener Heads than those other grave and gray-headed States-men and these gratified his Ambitious Humour saying 'T is uncomely for a King to admit such a sawcy Address of his Subjects and 't is but Prince-like to crush this Presumption in the Egg and Embryo c. ver 9 10 11. Mark 4. When the third Day came this young King thus flush'd with his rash and raw headed Counsellers spake roughly to Jeroboam and the People that came then for his Answer ver 12 13 14 He now can speak nothing but Daggers to them every word hath its sting nothing but Burdens and Scourges and Scorpions to they hear from him being less wise but more wilful than his Father Solomon Mark 5. Here was a Prince and a People well met As the latter the People was all for their Penny nothing for Purity and Piety no complaint their Religion was corrupted with Idolatry no Petitioning the King to begin his Reign with God to Purge his Church of Idol-mongers and whole Piles of Abominations c. So the former the Prince was all for his Will and Pleasure sic Volo sic Jubeo for an absolute Sovereignty and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer Remark the Seventh There be two causes of Israel's Revolt from Rehoboam here the first is the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or external Cause namely Rehoboam's roughness one churlish Word lost him now the Ten Tribes whom he would but might not recover with Sword and Blood afterwards As his changing of Counsellors from the Old to the Young did argue great weakness of Judgment whereas had he on the other hand changed them from the Young to the Old this had been both his Prudence and Honour c. N.B. So his rash rude rough rugged Answer to a People even at this Juncture fully fledge and ripe for Rebellion did plainly proclaim Rehoboam's sublime Simplicity No doubt but Jeroboam had plied his Plot warmly all the three days respite and had prepared the People for a Combustion against that time wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam But the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Internal Cause was the great God ver 15. there was a wheel within a wheel Ezek. 1.16 For 1. God with held Wisdom
from the Judgment threatned ver 32. by ordering them to be buried with the Bones of this Man of God having a Superscription upon the Tomb-stone for saving it c. 2 Kings 23.17 c. 1 Kings CHAP. XIV THIS Chapter is a Commemoration of the two first Kings of Israel and Judah describing their Acts Lives and Deaths The first is of Jeroboam the two last Verses of the foregoing Chapter and here from ver 1 to ver 20. The second is of Rehoboam from ver 21 to ver 31. First of the first Remark the First All those wonderful Works for warning Jeroboam to break off his Sins by Repentance and Reformation were as God's Hammers which did but beat upon cold Iron 't was all lost Labour making no Impression at all ver 33 34 of Chap. 13. The Cause of his Obstinacy saith P. Martyr was his Ambition He made his Hedge Priests by Bribery without any Regard to Learning or Honesty to Tribe or Family being resolved to carry on his Idolatry notwithstanding his shew of Repentance which he made Chap. 13.6.7 because the Renouncing of that evil way would as he said Chap. 12.26 27 28. endanger his Kingdom Thus wicked Men was worse and worse 2 Tim. 3.13 Remark the Second Though Jeroboam persisted in this indelible Evil of Idolatry and prospered better than the true Heirs of David for he lived to see three Successions upon the Throne of Judah yet God's Favour is not to be measured by the line of worldly Welfare The same Divine Power which before had stricken his Hand now strikes his Son his best Son and Heir of the Crown Abijah ver 1. The Father walked contrary unto God and now God also walks as contrary to him and scourgeth him upon his Son 's back who was a piece of himself in another Skin Remark the Third Jeroboam is sorry for his sick Son Bad Men may have natural Affections which even brute Beasts have towards their own Young Yet he thinks not on God to pacifie his Anger but only of his Prophet for the Recovery of his Son as he had foretold him of his being King vainly respecting the Servant more than the Master 'T is a wonder he made not his moan to the old Prophet at hand in Bethel No in his Extremity he is driven to this true Prophet ver 2. that as the Prayers of a Prophet had healed his Hand so might they no less save his Son and none must be the Messenger but his Wife and that disguised too upon a double Account the First is The Messenger must not be known to the People lest they should on all Occasions go to the true Prophets and Priests of the Lord as he himself did Regis ad exemplum c. If he forsake his new Gods as Dunghill Deities why may not we they might say And Secondly nor must it be known to the Prophet from whom he could expect no other Answer save what Jehoram had from Elisha 2 Kings 3.13 no Prophet of God could speak comfortably to a Founder of Idolatry she therefore goes to Shilo in the Dress of a Peasant and not of a Queen with a poor Country-Present ver 3. that she might seem none other than a plain Country Woman yet grateful to the Prophet for she would not go to God's Seer without a Gift as 1 Sam. 9.7 Remark the Fourth is the Event of this Disguise ver 4 5 6. Mark 1. The same Prophet Ahijah that had foretold Jeroboam of his coming to the Kingdom was now retired into the solitary Place of Shilo there to bewail the Idolatry of Israel saith P. Martyr which weeping might further the failure of his Eyes which might well be wept out with much weeping Mark 2. Though Jeroboam's Wife was a Queen yet partly out of Obedience to her Husband and partly out of natural Affection to her Son she is contented to go on foot all alone a masked Pilgrimage to Shiloh wherein she exposed her self to manifold Hazards either of that Lion in the way that had lately torn the good Prophet or of Robbers in the High way or of being Ravished as Dinah Jacob's Daughter was by Shechem when all alone yet casts she off all those fears Mark 3. Ahijah the Seer now could not see having his Eyes now set in his Head and therefore her Disguise was now needless all dresses being alike to a blind Man however needful before among the Courtiers Hence some suppose this must be done at the latter end of Jeroboam's Reign when Ahijah was blind with Age. Mark 4. What a foolish thing is the Disguise of Hypocrisie She feigns her self here to be another Woman not presenting to the Prophet Jewels or Gold or such Presents as Naaman did to Elisha 2 Kings 5.5 15. this would have discovered her to be some Person of Quality but only some Country Commodities to make him think she was some Country Bumkin to cozen the Seer if she could But this blind Prophet had inward Visions from God so that as soon as he hears the sound of her Feet she hears from him the sound of her Name Come in thou Wife of Jeroboam whereby he discovered her Deceit that she might saith P. Martyr the better believe his following sad Oracle N. B. Thus Hypocrites would cozen the God of Heaven if they could but the Lord laughs at those double-minded Dissemblers and both Detects and Defeats them Remark the Fifth The hard Message God gave to Jeroboam for hardning his own Heart against God's Fear first denounced and after inflicted upon his Son and upon his Family ver 7 to 18. Mark 1. The discovery of her Name under this Disguise must needs strike her with Astonishment and prepared her for her following dismal Doom God upbraids her wicked Husband with his notorious Ingratitude who in no other case upbraideth any Man James 1.5 in marring God's own People by his Idolatry tho Israel had cast off God thereby yet God had not cast off them but still calls them My People Israel And the same Ahijah that had foretold his Rise from being a Peasant Chap. 11.28 a Servant to make him a Prince c. doth now as earnestly foretel his Ruine Mark 2. God arraigns him here of his Diabolical Recompencing God evil for good illustrating it by both falling far short of David who though he sinned yet cordially repented of his involuntary Infirmities so was the best of Kings and also by his becoming far worse than the worst of those Kings that went before him ver 7 8 9. Wicked Saul never set up false Gods as he hath done no Sin incenseth God to Anger more than Idolatry He hath cast me behind his back as not worth regarding Mark 3. The direful Doom denounced against his whole Family in general not so much as a Dog of Jeroboam's shall escape ver 10 11. God will sweep his House clean from all the Dung and Defilements even with a Besom of Destruction to make the Pavement pure
hired to Perfidiousness therein the Prophet told him he had done foolishly Asa's Fourth Frailty was His being wroth with the Lord's Prophet for his plain-dealing and faithfulness 2 Chron. 16.10 which might better have become an Ahah a Joash or an Herod all bad Men than such a good King as was Asa what was Hanani but God's Herald from Heaven to denounce War against him for these his sins upon Earth here Repentance was his Duty but Rage and Choler was his Sin N. B. And as Dr. Hall saith well it had been more meet that the water of godly sorrow had been found in his eyes gushing out with tears than such sparkles of fire and fury flaming forth at them upon this innocent Seer His Holy Grandfather David did not so with Nathan the Prophet in the like case of heavy tidings 2 Sam. 12.4 5 6 c. yet Asa imprisons the Prophet for delivering God's Message only His Fifth Blemish is Asa in the latter end of his long Reign is stricken with the Gout 2. Chron. 16.12 as he had laid up the good Prophet by the heels in Prison even so doth God lay him up by the heels in his Bed He should therefore have sought to the Lord principally who had Imprisoned him and with whom he had solemnly Covenanted to own for his yet 't is said of him He sought to the Physicians and not to the Lord tho' his Name Asa Hebr. signifies a Physician to mind him of Jehovah Rophekah the Almighty Healer Exod. 15.26 No wonder then that his gouty seet serv'd to carry him to his grave No doubt but before he dyed he repented of this and his other sins see 2 Chron. 15.17 and 20.32 where 't is said for his heart was perfect with God all his days c. The latter part of this Fifteenth Chapter gives an account of the two Kings of Israel contemporary with those of Judah First Nadah Reigned in the Second year of Asa even while his Father Jeroboam is alive saith Dr. Lightfoot for God smote Jeroboam with some sad Diseases that he could not Rule the Kingdom 2 Chron. 13.20 This made him resign his Crown to his Son before his death as some suppose c. Remark the Second Before he had Reigned two full Years Baasha slew him as appears from ver 28 and 33. The Lord seeing the Son as wicked as the Father saw it high time to cut him off according to the Threatning Chap. 14.10 c. for his own Sins as well as for his Father's Remark the Third Baasha traiterously slew him in his Army as he was besieging Gibbethon which the Philistines had taken from Israel but the Slaughter of the King prevented the Recovery of this Right Josh 19.44 and 21.23 therefore the Siege was renewed to recover it Chap. 16.15 Remark the Fourth It may well be supposed that this Murtherer of Nadab Baasha did cast his dead Body to be devour'd by the Dogs or Fowls as the Prophet Ahijah had fore-threatned Chap. 14.7 10 11. saith Menochius The next King of Israel was Baasha who placed himself in the Throne as soon as he had Murther'd Nadab ver 29 30 to 34. concerning this King Remark the First Baasha destroys all Jeroboam's House and Jeroboam himself was alive this Year saith Dr. Lightfoot and if he escaped the Sword of Baasha yet died he not long before Baasha destroyed his Family Remark the Second Though Baasha in all these Murthers did but aim to gratifie his own Ambition and Cruel Disposition to establish himself upon the Throne more firmly and without Emulation yet God wisely ordered Baasha's wicked both Intentions and Actions to bring to pass his own righteous and glorious Ends. God over-ruled his Pride and Malice to accomplish his own Counsel and Prediction N.B. Thus the Devil and all his Imps and Instruments are made to do God's Will not only while they are doing their own but oft sore against their own Wills Thus wise Physicians use Leeches which aim only at sucking of Blood for Cure of their Patients c. Remark the Third Though this Baasha was God's Instrument to punish the Wickedness of a wicked Father Jeroboam and of his wicked Son Nadab yet neither did he aim at any Obedience to God in those Executions of God's Justice nor was he reclaimed at all thereby from the same wicked Ways ver 34. Remark the Fourth Those very Means and Methods of Wickedness whereby Jeroboam thought to have established the Kingdom to himself and to his House namely by setting up Idolatry became indeed the true Cause of their utter Ruine Baasha is imployed in executing this divine Vengeance yet the same Sin which was the true procuring Cause of all this Mischief and Misery to Jeroboam's House he still retained in himself Remark the Fifth Baasha now settled in his Kingdom begins to bustle and disturb good Asa with Inroads into Judah though he saw such a mighty Presence of God with him in his Victory over a Million of the Ethiopian Army yet will he still be an Enemy to him God punishing Asa by Baasha for his harshness to Judah as well as to Hanani Tyrannizing over the People as well as over the Prophet in his declining Days 2 Chron. 16.10 1 Kings CHAP. XVI THIS Chapter contains the History of Five Kings of Israel Baasha Elah Zimri Omri and Ahab The General Remarks are First Good Asa notwithstanding his many Miscarriages which were not inconsistent with his Uprightness Imperfections being to be found in the most refin'd Soul did out-live not only Jeroboam and his Son Nadab but also this his worst Rival and Troubler Baasha though he Reigned over Israel twenty and four Years Chap. 15.33 for Asa's Forty and one Years of his Reign expired not until the Fourth Year of Ahab wherein Jehosaphat succeeded his Father Asa after his Death 1 Kings 22.41 42. So that while Asa held the Throne of Judah he saw many Changes in the Throne of Israel The Second General Remark is the Holy Penman of this Sacred History in the Book of Kings giveth a large Narrative of Asa's Life c. altogether Chap. 15. from ver 9 to 24. because many Kings did Reign over Israel during Asa's long Reign Asa began his Reign in the Twentieth Year of Jeroboam the first King of Israel divided from Judah and he continued to the time of the Eighth King of Israel Asa's great Work of Reformation required it and God gave him a great continuance in his Kingdom wherein to accomplish it The Third General Remark Asa wanted not God's Fatherly Chastisements for his declining from his former Goodness for beside his Gout in his Feet because he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk uprightly in God's way Gal. 2.14 He had continual Wars and Troubles after his alteration into Acts of Vnbelief Passion against the Prophet and Oppression of the People c. which troubles we have an account of Chap. 15. both the Rise of them ver 16 17 18. and the Removal
to run into the mouth of this Raging Lion who had hunted over all Lands to devour him ver 2. his strong Faith quell'd and kill'd distrustful fears and shored him up yea shoved him forward to step end-way into this first degree of Martyrdom This Heroick Spirit is neither afraid nor ashamed to shew his face and like another Abraham dare follow God blindfold in obedience Heb. 11.8 yea and dare stand alone to face Ahab in the midst of his Train of Cut-throats Remark the Fourth is Elijah's Wisdom mixed with his Valour He hears that the King and his Steward had divided the Survey of the Land to find Water and Pasture to keep alive the Royal Mules c. which Ahab was loth to lose this was only the King's care while he wish'd to kill God's Prophets and is more careful to save his Stable than his Soul but his Steward Obadiah was a man better minded who he well knew answered his own name signifying a Servant of God and therefore the Prophet most prudently presents himself first to Obadiah before he will be seen of Ahab ver 7 to 17. Mark 1. â—iety without Policy is too simple to be safe and Policy without Piety is too subtle to be good These two do well when matched together they secure themselves and make many happy as in Elijah here but they do ill when severed asunder The Dove without the Serpent is easily caught and the Serpent without the Dove hath a deadly sting Therefore our Lord allows of that composition Be wise as Serpents and harmless as Doves Matth. 10.16 A Serpent's Eye is a singular Ornament when seen set in a Dove's Head It must be meekness of Wisdom James 3.13 Religion resolves the doubt thus there may be as much of the Serpent as of the Dove in a truly Religious Soul Elijah doth not imprudently cast himself head-long into danger but he useth Obadiah to inform Ahab of his approaching that Ahab's cholerous expectation of meeting him might be digested before they met and he makes sure that Jezebel shall be absent when he met Ahab Mark 2. Here a wicked King had a godly Steward as Pharaoh had his Joseph Ahasuerus his Mordecai Artaxerxes his Nehemiah Darius his Daniel and Nero that none-such for blood had some good Servants in his Houshold Phil. 4.22 as Herod had Luke 8.3 This Obadiah feared the Lord greatly ver 3.12 and gave good demonstration thereof for tho' he breathed in a bad Air at an Idolatrous Court N.B. Yet every Man is what he is in private betwixt God and his own Soul and tho' he hazarded not his life and liberty for the Ceremonial Worship of the True God yet this was David's case when driven from it by Saul nor did he worship either the Calves or Baal but ventured his own life to preserve the lives of an hundred of the Lord's Prophets persecuted by Jezebel v. 4 13. No doubt but godly Policy was practised by him also for his own preservation Mark 3. This good Man tho' he paid his Veneration to so great a Prophet ver 7. whom he knew from old acquaintance yet was pusillanimous to become the Internuncius his Messenger 〈◊〉 Ahab ver 8 9 10 11 12 13 14 15 16. This famous Dialogue betwixt Elijah and Obadiah herein contained may well make up Remark the Fourth The Conference at their providential Congress consists of many Branches As 1. Tho' this Obadiah was Lord High-Steward of Israel yet falls he down upon his face before a poor persecuted Prophet who had been hid and boarded with Ravens and with the Widow of Sareptah about three years and six months passing this Complement upon him Art thou that my Lord Elijah ver 7. 2. Elijah answers I am go tell thy Lord Behold Elijah is here ver 8. whence P. Martyr observes that tho' Ahab was a wicked King yet his wickedness did not destroy or dissolve Ahab's Dominion over his Subjects but he is still Obadiah's Lord. This bold command the Prophet imposeth upon this great Grandee after he had received Reverence from him because he was in God's stead to him as his Embassador 3. Obadiah replies ver 9. admiring not only the boldness but also the unkindness of this command saith Dr. Hall saying What have I sinned c thus to expose me to Ruine by Ahab's Rage who will certainly slay thy Servant for not apprehending thee for whom he hath so long and most solicitously sought in all Lands and in Confederate Countreys that they should not harbour a Traitor whom he looks on as the Author of this Famine in Samaria c. So incensed therefore is Ahab against thee that he hath forced other Kingdoms by Oath not to harbour any of his Fugitives ver 10. so that this Message is fitter for thy Foe a worshipper of Baal than for me thy Friend and a Friend to so many of the Lord's Prophets ver 11 12. I must either kill thee or be killed for thee ver 13 14 N.B. Oh unhappy Servant that is plunged to keep God's and a Tyrant's favour too c. 4. Elijah's Rejoynder v. 15. wherein he removes all Obadiah's fears about the Spirit 's removing himself as 2 Kings 2.11 16. Ezek. 3.14 Acts 8.39 Mat. 4.1 and assures him by a Solemn Oath that he would surely appear under the protection of the Lord of Hosts before the King tho' never so much incensed against him N. B. Elijah's Faith was above his Fear and his fear of God had put forth the fear of Man as the Sun-beams do put forth Kitchin fire He trusted the same God who had secured him so long in Sareptah so nigh Ahab in a City that belong'd to Jezebel's Father Ethabaal Ahab's Father-in-Law notwithstanding his hunting him in so many Kingdoms would likewise by his power protect him in Ahab's presence while he was in his way of obedience to God's Command 5. Obadiah's firm Resâ—lve hereupon to be the Prophet's Messenger to Ahab ver 16. when he saw Elijah's constancy therein he goes to tell Ahab and Ahab comes to meet Elijah either to execute his Rage upon him or to enquire when he might expect Rain from him knowing that tho' himself commanded a small spot of Earth yet Elijah had got the command of Heaven No doubt saith Dr. Hall but Ahab was startled to hear of Elijah's bold coming to meet him who had made such a search for him in all Lands Well might he think surely Elijah durst not do so unless he come under a sure Safeguard and with a strange Commission He knows his course Mantle is better arm'd than my Robe and Royal Scepter Remark the Fifth Is the Event of their meeting from ver 17 to ver 40. In which famous History Mark 1. Ahab charges Elijah with troubling Israel ver 17. as the cause of all their Calamities This angry Ahab at first sight dare wagg his wicked Tongue in charging God's Prophet with a capital Crime but he dares not strike him with his hand
discover his Bed-chamber-secrets and could not discern also this private present Plot to apprehend him and that he who could save his King Joram from danger once and again could not save himself N. B. Now come we to Elisha's miraculous deluding and captivating the Syrian Army that Benhadad sent to catch him wherein are four Miracles more wrought by him which are all expressed particularly under that general head of Deluding and Captivating c. described in its Antecedents Concomitants and Consequents First The Antecedents Remarks are First The Syrian Army is sent to besiege Dothan a small Village Gen. 37.13 17. near to Sechem and not far from Samaria say Junius and Piscator on ver 13. Remark the Second A great Host comes by night to take Elisha napping in his Bed ver 14. and when they had compassed Dothan they pleased themselves with their confidence that the poor Prophet was now caught in a Cage and now they could carry him away fetter'd to their King who would give them a thousand Thanks yea and rich Rewards for this piece of eminent Service But all this while they reckon without their Host and are vainly fighting against God c. Acts 5.39 Remark the Third The Prophet's Servant is affrighted at this ver 15. crying out Alas my Master how shall we do as ver 5. Salmeron saith this Servant was Gehazi but Sanctius saith better that Gehazi was gone from his Master for his Leprosie and this was anâ—ther Servant who had been but a little time after Gehazi's Dismission with Elisha so had not yet seen any Experiments of the Spirit and Power of his Master He going early forth upon some occasion and seeing Chariots and Horses round about ran back in a dismal fright to his Master and made this hideous Out-cry Remark the Fourth Elisha comforts his despairing Servant ver 16. saying Fear not when he had only so much Life left in him by his fright as to lament his Case to the Partner of his Calamity now Elisha had discover'd to him by a Divine Spirit this Syrian Design against him as before that against Joram he had pray'd to the Lord for a Guard of Angels and God had sent him a Remedy suitable to the Malady Horses and Chariots from Heaven to defend him against those earthly Chariots and Horses which Benhadad had sent to offend him N. B. This was Elisha's Fourteenth Miracle Remark the Fifth Elisha had told his Servant There be more with us than with our Enemies but this cannot comfort him so long as he could see the Malady but yet could not see the Remedy therefore Elisha prayed Lord open his eyes that he may see ver 17. He had bodily Eyes before to behold bodily Objects to affright him but he wanted spiritual Illumination to behold this spiritual Host which no sooner was granted him but he saw in a Vision his Master on the Mountain encompassed with a guard of Angels so that none of the Enemy could come at him to harm him saith Peter Martyr N. B. This makes the Fifteenth Miracle of Elisha wrought likewise by his Prayer The Second Part of this miraculous Delusion c. is the Concomitants Remark the First Some suppose the same Chariots that had been sent to translate Elijah were now sent to defend Elisha because both are called Fiery Chariots however this was that Protection of Angels which God promiseth to his Servants Psal 34.7 and 68.17 and 91.11 and see Matth. 26.53 The sight of this Privilege did so confirm Elisha's Faith that he could now say with David I will not be afraid of ten thousand men that set themselves against me round about Psal 3.6 yea so confident was the Prophet that he goes out to meet them Remark the Second The Prophet prays Lord smite them with Blindness ver 18. and the Lord smote them with such a Scotoma a dizziness and dazling of their Senses as the Sodomites had been smitten with Gen. 19.11 He smote them not with bodily Blindness for then they could not have followed Elisha thence to Samaria afterwards But it was a Vitiousness upon their visive Spirits saith P. Martyr that seeing they might see yet not perceive what they saw the Maker of their Senses can easily either detain or delude these Senses They saw Elisha but knew him not N. B. This was the Prophet's Sixteenth Miracle Remark the Third The Syrians meeting Elisha going out of Dothan toward Samaria ask himself Which was the Way to the City where they might find Elisha ver 19. N. B. As the Eyes of Elisha's Servant were so shut that though he could see the Syrians but could not see the Angels so the Syrians Eyes were so shut that though they could see the Man yet they could not see who the Man was therefore they mistook both the Person and the Place The Prophet answers them not with an Equivocation much less with an officious Lye as Tostatus testifieth but useth a meer Ambiguity of Speech as P. Martyr makes it manifest for he saith This is not the City wherein Elisha whom ye seek is for he is gone out of it nor is this the was to find him follow me and I will bring you to the man whom ye seek and so he did as he said for in Samaria they saw he was the Man whom they sought Nor was Elisha under any Obligation to betray himself into the hands of his Enemies saith Lavater but this Ambiguous Answer must be esteemed as lawful as the use of Strategems in War with an intention to trapan an Adversary and in such a sence did John deny himself to be Elias John 1.21 as the Jews understood c. expecting an Elias again by a transanimation Remark the Fourth No sooner hath Elisha led them like a Pack of Tame Fools into the Streets of Samaria but he prays again Lord open the Eyes of these Men ver 20. and immediately their Eyes were opened with License to discern both the Place and the Person even the Prophet that had led them blindfold into a Trap good enough for an incorrigible and blood-thirsty Enemy Then they saw how they were irresistibly decoy'd into the midst of the chief City of the Kingdom where the King kept his Court and a settled Militia able to over-power this Army of the Syrians They now saw themselves as silly Fishes taken in an evil Net and as Birds caught in the Snare These Sons of Men are snared in an evil time falling suddenly on them Eccles. 9.12 Oh what an Horror and Consternation must now unavoidably come upon them when every Citizen was ready to execute them had the Prophet their Guide thither but given a Commission to fall on The wicked are snared in their own works Psal 9.16 This is Elisha's Seventeenth Miracle N. B. How Elisha did and undid as his Predecessor Elijah had done before him who first shut up the Heavens from giving Rain and then opened them to give Rain James 5.17 18. So Elisha here first shuts
Kingdom to him No sooner was Jehosaphat who had awed him while he lived now Dead but he shew'd himself in his black and bloody Colours and being a gross Idolater became so bloody minded that to strengthen himself from Corrivalship in his Kingdom he murther'd all his own Brethren N.B. The Rabbins tell us that he slew them because they did Patrizare follow their Father's steps and walk'd in the good ways of Godly Jehosaphat and would not by any means conform to his cursed Idolatries He was so bad a Son as a good Father could well have c. Remark the Third He had a wicked Woman to his Wife Athaliah the Daughter of Ahab 2 Chron. 21 6. who drew him to follow her Father 's wicked ways 2 Kings 8.18 she degenerated not from that Beldame her Mother Jezebel who stirr'd up her Husband Ahab to work wickedness 1 Kings 21.25 so this Daughter of Jezebel or Sister to Ahab as some say however a second Jezebel did the like to her Husband Jehoram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Bird like Egg. Good Jebosaphat saith Peter Martyr was much mistaken in his measures when he match'd his eldest Son and Heir Apparent of his Kingdom with such an Idolatrous Branch and Brat No doubt but Jehosaphat did it upon a Reason of State and out of a seeming Godly Policy that this Marriage might be a means to unite the two divided Kingdoms under one Head and in the true Religion but matters happened quite contrary and this unequal Marriage is noted here and elsewhere as the cause both of the notorious wickedness of his Posterity and of the grievous Calamities that befel them thereupon N.B. Oh the sad Effects of violating Divine Laws for the sake of Humane Reasons After these three Preliminary Remarks come we now to a more particular Description of this degenerate Son of a good Father Remark the First This Jehoram the Son of Jehosaphat laid a bloody Foundation of his Kingdom in the slaughter of his own Brethren and of many of the Nobles of Judah because saith Tirinus his Brethren opposed him in his departing from his good Father's Religion and establishing Idolatry and the Nobles took part with them in this good Opposition and he feared saith Osiander that these honest Noble-men would revenge the murder of his Brethren Hence Sir Walter Rawleigh well observes that this Jehoram was the first that is mentioned to have set up Irreligion by force This desperate Tyrant thought it a greater Happiness to be feared than to be loved he cuts off those he feared by whom he might have been dreadful to others 2 Chron. 21.4 This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus and many more in Ancient History and this is the modern Turkish manner also N.B. A Wicked Wife that Jezebel of Jerusalem Athaliah drew Jehoram to all this Villany Remark the Second See how surely his heinous bloody and inhumane Sin found him out Numb 32.23 for first a terrible and stinging Letter of Elijah's writing came to his hand 2 Chron. 21.11 12 13 14 15. when he saw or foresaw the Spirit of Jezebel working so bloodily in the Butchery of his Brethren and Nobles wherein Elijah lets Jehorâ—â—â— know that he sinned wilfully after he had received the Knowledge of the Truth from â—is good Father Jehosaphat and now there remained no more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour both his Person and Family Heb. 10.26 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram upon which abstruse Point I am requested to inlarge c. The First is The Romish Doctors Caussinus and this Jesuit Caussinus makes Elijah the first Monk among Mankind who founded the order of the Carmelites and such as do Papizare symbolizing with the Romish Church do affirm that this Letter Elijah sent out of Paradise by the hand of an Angel seven or nine Years after his Translation and Assumption thither Ita sanctis mortuis res vivorum sunt curae Thus the Saints departed take care of the affairs of those that live in this lower World saith Genebrard a Popish Divine of Paris a good Hebrician but a petulant Writer this is asserted to authorize that Romish Doctrine of Saints and Angels Invocation Our Bishop Andrews gives this Character of this Genebrard that he served to verifie much Learning and Railing may be Accidents in one Subject And great Grotius himself doth thus far gratifie this Popish Point saying that this Letter to be written by Elijah after his Rapture is no more to be admired than the Divine Dream of Judas Maccabens wherein he saw Onias the High-Priest and Jeremias the Prophet Praying for the People after they both were Dead 2 Maccab. 15.12 13 14. but Sir Walter Rawleigh saith better that these Conceits grounded only upon the Jewish Rabbins Traditions are Tales somewhat like the Fable devised by Erasmus of our Lady's the Mother of our Lora's Letters or of the Verse that was sent from Heaven by St. Giles 'T is as ridiculous to say that Elijah appear'd with this Letter to some good Man the Messenger hereof as indeed he did to the three Disciples at Christ's Transfiguration Matth. 17.3 4 5. long after his Translation The Second Opinion is That of Maluenda and Mariana who deny that this was Elijah the Thisbite but another Prophet of the same Name or that Elisha was call'd here Elijah because he came in the Spirit of Elijah resting upon him Thus John Baptist is call'd Elias for the same Reason Luke 1.17 Matth. 17.12 13. with this Opinion of those two learned Jesuits both Junius and Piscator seem to concur saying that it was Elisha's Letter yet bearing the Name of Elijah's in whose Spirit and Power it was written that the writing might have the more Authority and weight with it The Third Opinion is That of Dr. Lightfoot who in his Chronical Order of this History placeth this Passage in Elijah's Life-time before his Translation saying 't is ridiculous to hold as the Jews do that Elijah sent this Letter out of Heaven after he was rapt up thither but this Jehoram slew his Brethren and the Princes of Judah presently after his Father had left him in the Throne and was gone away for Moah His Father Jehosaphat being now out of the Land he riseth up against his Brethren and Nobles and slew them resolving to keep the Kingdom Elijah being yet alive heareth of this writes this stinging Letter to him The Fourth and most received Opinion is That Elijah before his Rapture did foresee by his Prophetick Spirit what a wicked King this Johoram would prove so impious as not to endure a living Prophet to declare the Truth to him upon Earth therefore Elijah while alive writes this Prophecy and left it saith Dr. Mayer with Elisha as he did that concerning Hazael's and Jehu's coming to their Kingdoms as they walked and talked 2
this loss some other way as indeed he did by giving him the spoil of Edom ver 11 12 Grotius hath a good Note here saying He is rich enough that becomes Poor for God's Cause God's Blessing makes Rich Prov. 10.22 and nothing prospers without it Psal 127.1 2 Mark 3. These two golden Sentences 1. God hath Power to help ver 8. And 2. He is able to recompence ver 9. should be great props to our weak Faith N.B. The three grand Doubts of our Unbelief are 1. If thou canst Mark 9.22 2. If thou wilt thou canst Matth. 8.2 And 3. Master carest thou not that we perish Mark 4.38 now we never doubt either of God's will to do us good or of his Providence to preserve us but we at the same time doubt of God's Alsufficient Power therefore is it twice laid down here for our Comfort c. Mark 4. Amaziah is now satisfied in his Doubts and hereupon he gives the Idolatrous Army of Israel contain'd under the Name of Ephraim the chief of the Ten Tribes a Dismission at God's command and this was another Act which Amaziah did right in the sight of God Mark 5. The Army of Israel is angry at this Dismission though as Piscator fancieth Amaziah gave them the hundred thousand Talents of Silver to hire and hasten their peaceable departure but they look'd upon it as an high Affront as if Judah had scorn'd the aid of Israel They in their return home fall upon the Frontier Towns of Judah take the Spoils c because prevented of Edom's spoil ver 13. Remark the Eighth Amaziah doth still that which was right c. in dismissing those wicked Soldiers though greatly offended rather than to have any unlawful dealings with them seeing he might assure himself after such a Divine warning that had he continued them he must carry out of their Company either Guilt or Grief he must either Countenance Sin or contract Sin or both therefore goes he without them to wage War against Edom with his own Men only and slew them with a great slaughter 2 Kings 14.7 where this History of Amaziah is but briefly touch'd upon yet much more amplified in 2 Chron. 25.11 12. and throughout Which Book was writ by Ezra as a Supplement to the short Account in that of Kings This great Victory God gave Amaziah for his Obedience to him as appears from his naming the place of it Jockteel that is Hebr. Obedience to God when God bade him by his Prophet to dismiss Israel's Army Now come we to the second Part wherein Amaziah did that which was not right in the sight of the Lord. Remark the First In Hebrew this Amaziah is call'd Amaziahu the former signifies the Strength of the Lord and the latter the Strength of his Lord Now began he to depart from the Strength of the Lord and the Lord who was his Strength began to depart from him he now discovers himself a notorious Hypocrite as his Father Joash before him had done both of them proved gross Idolaters 2 Chron. 24.17 18. and Chap. 25.14 when Amaziah had conquered the Edomites having slain ten thousand by the Sword and broke the Bones of other ten thousand that obstinately stood out and would not own him their King the very Idols of the conquered do conquer him for he brought them home and instead of burning them as David had done 1 Chron. 14 12. according to God's command Deut. 7.5 He burns incense to them c. N.B. This was the more monstrous Idolatry in an Hypocrite who had done right in the sight of the Lord ver 3. who had obeyed the Voice of the Lord ver 7 10. and who had just now received so glorious a Victory from the Lord ver 11 12. Remark the Second Amaziah being puff'd up with this late Victory over Edom proudly conceited he should prosper in all his undertakings So sends a challenge to Jehoash King of Israel 2 Kings 14.8 fondly believing his Army was invincible Indeed he had been wrong'd in his absense by those hundred thousand Mercenaries of Israel whom he had dismissed at the Command of the Prophet who had made sad havock in Judah therefore Junius and Piscator think this challenge was for revenge but Sanctius out of Josephus saith it was his Ambition of advancing his Glory by his Arms and to conquer Israel also Remark the Third Jehoash as Ambitious and Arrogant as was Amaziah returns him a scornful answer to his haughty Challenge in a most elegant Apologue a well Adapted Fable of the Thistle and of the Cedar c. ver 9. Wherein Mark 1. By the Thistle which is a low contemptible yet pricky and troublesome shrub he means Amaziah and by the Cedar which is the tallest of Trees 1 Kings 4.33 Himself whereby he intimates that himself was the loftiest of Kings out of the reach of such a low weak weed as Amaziah was who was but a petty King in Comparison of himself says Vatablus they both grew in Lebanon within Canaan but the Thistle grew under the Cedar Mark 2. By Give thy Daughter to my Son c. He understands that he scorn'd it as a matter infinitely below him to make any such Match with my so much Inferiour The meaning is saith Lavater Let thy Kingdom and Mine be united under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King this Challenge Jehoash scorn'd in his Heart Seeing such Marriages sought after presupposes an Equality of Parties Mark 3. By the Wild Beast treading down the Thistle is meant saith Sanctius his own Souldiers which are mostly Brutish and Barbarous hence Bellum War is truly call'd Belluinum a beastly thing and thus Souldiers are call'd Brutish Men skilful to destroy Ezek. 21.31 My Army saith he shall as easily tread thee down as the Beast doth the scorn'd Thistle Mark 4. From the Parable Jehoash proceeds to speak plainly ver 10. using a dissuasive Exprobration rather reviling his Folly than giving him Advice wherein Vice as we say corrected Sin for he shews himself full as proud and insolent as Amaziah and had it pleas'd the Lord he might have failed of his Confidence for his Pride also Remark the Fourth This Parabolical Speech prevail'd not with proud Amaziah to tarry at home and to cease Boasting of his success over Edom in his own Countrey but God so blinded him for his ridiculous Idolatry 2 Chron. 25.20 that he resolves to go fetch his own Ruine for which he was now fully ripe Jehoash perceiving his precipitancy proved too quick for him prudently and politickly meets him at Bethshemesh in Judah ver 11. forcing him to fight in his own Land rather than in the Land belonging to the ten Tribes carrying the War craftily into his Enemies Countrey The two Armies saith Sir Walter Rawleigh no sooner came in sight one of another but that of Judah fled Josephus saith that before any fight they began to
please him thereby Mark 3. They are likewise Arraigned for Adding to their Natural Obstinacy a notorious Impudency in their ways of Wickedness ver 13 14 15 16 17. tho' God never left himself without Witness Acts 14.17 but always left them without Excuse Rom. 1.20 by sending ordinary Seers and extraordinary Prophets to testifie against their Sins yet they added saith Grotius to their Sinews of Iron even Brows of Brass Isa 48.8 Rejecting God's Statutes and contemning his Commands in many abominable Actions Remark the Fifth The Vindication of God's Righteousness in writing Lo-Ammi and Lo-Ruhamah upon Israel in causing their Kingdom to cease Hos 1.4 5 6 7 8 9. the Lord was provoked to do so by the Sins of the People ver 18 20 23. here Nor was this all that God saw how the Ten Tribes had not only Debauch'd one another but that they had done what they could to Debauch Judah also ver 19. which was become the worse now by the ill Neighbourhood of Idolatrous Israel Hos 4.15 Judah became the worse because she should have been better by such a Warning in God's Rejecting Israel Jer. 3.8 Woe to them by whom offences come Matt. 18.7 The Second Part is the Concomitants of the Ten Tribes Captivity namely the Colony transplanted from Babylon then under the Power of Assyria and from other Countries to Samaria in their stead ver 24. These New-Planters of Israel from various Countries sent by Salmaneser now and by his Grand-Son Eserhuddon afterward Ezra 4.2 made say Junius and Piscator such a mealy of Differing Minds and Manners that an Horrible Confusion came among them ver 30 31. These Colonies of Strangers were afterward called Samaritans Mat. 10.5 Luk. 9.52 who laid claim to the Privilege of the Patriarchs Joh. 4.20 because their Priests sent them ver 27. here had inhabited this same Land The Third Part is the Consequents of Israel's Captivity Remark the First The Entertainment those New Colonys found when they came in the Room of the old Inhabitants of Israel now led away Captive c. the Lord sent Lions to set upon them for their unparallel'd Impiety ver 25. These Strangers worshipped not God in any manner having no knowledge of Jehovah but of their own Idols only so they fell short of the Idolatrous Israelites who worshipped the true God but in a false manner Therefore saith Sanctius God sent Lions to slay some of them whereby he vindicated his own propriety in that Holy Land above all other Lands of which he saith the Land is mine Levit. 25.23 And as he had said of Israel they shall not dwell in the Lords Land Hos 9.3 because they would not live by the Lord's Laws and therefore God had now Rejected and Removed them so now these Lions must let those Strangers know the Lord will not suffer them to prophane his Land Remark the Second This Malady startl'd those Strangers whereupon they send to Salmaneser for a Remedy ver 26. thinking saith Grotius that Jehovah was some Topical Deity as 1 Kin. 20.23 to whom a particular Province was allotted foolishly imagining that each Land had their proper Tutelar God Therefore Salmaneser sent some of those Captive Priests back whereof one was Chief ver 27. and with them other Assyrians saith Vatablus to supply the places of those slain by Lions in these new Plantations Those Priests placed themselves at Bethel ver 28. or at least the chief of them which very place intimates they were Jeroboam's Priests tho' the Calf might be gone because it was of Gold but more especially it appears so by their manner of making Priests of the lowest of the People ver 32. as Jeroboam had done 1 Kin. 12.31 Such Priests taught these New Samaritans the manner of the God of the Land as it was practis'd in Israel before Remark the Third Hence came that Mongrel Religion of the Samaritans a meer Gallimaâ—frey a mixture of true and false Worship a Worshipping they knew not what Joh. 4.22 't is said here they feared God which those Priests taught them ver 28 22 33. yet was this but a slavish fear because of his Lions that slew some of them which Fear is not materially Evil such as the Idolatrous Israelites had but formally and eventually 'T is said they fear'd not the Lord ver 34 they did and they did not because they mingled his Service with that of their Idols they fear'd him not rightly because not truly nor totally so as good as none Remark the Fourth So Gracious was God that the Judgment of the Lions was undoubtedly Removed of which we hear no more because the true Jehovah was now Acknowledged tho' each City had its own God ver 29. goodly Gods of their own making Rom. 1.23 some in the form of an Hen hurkling over her Chicks ver 30. as Succoth benoth signifies and others of other forms as Nergol a Woodcock Ashima a Wolf and ver 31. Nibhaz a barking Dog Tartak a braying Ass Adrammelech and Anammelech the same with Molech an Horse and a Mule signifying a glorious yet an afflicting King so Satan was who seduced them to sacrifice to him their own Children by Fire Tho' their Mongrel-Worship here was 1. contrary to God's Law which Rejects the Rites of Heathens ver 34.36 37 39 40. and 2. contrary to God's Covenant which Rejects the Persons of Heathens ver 35 38 yet God Removes the Lions as he had done the Drought in Ahab's day 1 Kin. 18.39 41 c. because God was owned tho' the Calves were continued Temporal Judgments may be Removed upon the Removal of some gross Sins tho' there be not a thorough-Reformation c. 2 Kings CHAP. XVIII and 2 Chron. CHAP. XXIX THESE two Chapters give us a conjunct Account of the most Illustrious Life of King Hezekiah both as to Age Off-spring Actions and Passions in conjunction with the following Chapters Remark the First Is first upon his Age Sanctius saith that King Ahaz was about Fourteen Years old when he begat Hezekiah whose Mother's Name was Abi ver 1 2. and Abijah 2 Chron. 29.1 Abi signifies my Father and Abijah my Father of the Lord for our Lord Christ descended from him Matt. 1.9 10 c. He was Twenty and five Years old when he began to Reign and Reigned Twenty and nine Years beginning his Reign in the third Year of Hoshea namely of those nine Years mentioned Chap. 17.1 wherein he Reigned saith Vatablus as an Absolute King and no longer a Tributary Vassal to the King of Assyria N. B. For Resolving the Doubt arising hence Junius and Piscator concurr saying That Hoshea was Tributary to the Assyrian eight Years which make up his Seventeen Years Reign But Learned Dr. Lightfoot steps farther saying That Hezekiah Reigned fourteen Years in his Father Ahaz's time For tho' Shalmaneser's First Expedition was against Samaria and Hoshea its King yet his Second was against Jerusalem which he likewise subdued and deposed Ahaz making him as a private Person but
this he dateth in the twelfth Year of his own Captivity which at least was the twentieth of the first Captivity Ezek. 1.2 The City and Temple had been burnt one Year and five Months before this Messenger came to Ezekiel Mark 3. Ezekiel saith that in the five and twentieth Year of Jechoniah's and his own Captivity which was the thirty third Year of the first Captivity and of Nebuchadnezzar's Reign the Lord shews him a new and more glorious Temple than that which was burnt being bigger than all the old Jerusalem and a new Jerusalem bigger than all the Land of Canaan Ezek. 40.1 c. who after the Defeat of Gog and Magog in the foregoing Chapters described brings a new Prophecy in his last nine Chapters concerning the Christian Church and the Spiritual State and Constitution of it all under Typical and Figurative Representations Thus the Wiser of the Rabbins understand those Chapters not of Earthly Accommodations according to the Letter but of Heavenly Accomplishments in a Spiritual and Mystical Sense And thus John the Divine doth Interpret them Rev. 21. and 22. Chapters of an Heavenly Jerusalem that Mother of us all both Christian Jews and Christian Gentiles c. Mark 4. Ezekiel Records Ezek. 29.17 c. How in the twenty seventh of his Captivity which was the thirty fifth of the first saith Junius Nebuchadnezzar had lately taken Tyrus which cost very dear even thirteen Years Siege saith Grotius this Year God gave him Egypt as his Wages for his Soldiers hard Service ver 18 19 20. the King of Egypt was the only Potent Prince that now stood against him Jeremy's Cup having gone round to subdue all other Nations and Egypt being subdued likewise saith Lavater now is Nebuchadnezzar in the thirty sixth Year of the Captivity the most absolute and universal Monarch of all the World and is become the golden Head a Tall Tree towering up as high as Heaven he grows proud and will be worshipp'd as a God in the second Year of his entire Monarchy Dan. 2.1 the three Nobles now forty Years old so improperly call'd Children deny it yet are delivered Dan. 3. the Tree is cut down and he is sent a Grazing among Beasts for seven Years in Madness and Misery Dan. 4 and then restor'd to his Wits and to his Throne N.B. Most famous is the History of the thirty seventh Year of the Captivity of Jehoiakin or Jeconiah recorded in 2 Kings 25.27 to the end and Jer. 52.31 32 33 34. which sacred Records joyntly afford us many Remarks As First This thirty seventh of Jeconiah was the forty third of the first Captivity for Nebuchadnezzer was struck with his Madness by the Hand of Heaven which began in the thirty sixth Year of the first Captivity and of his Reign when he was come to his Aâ—â— the highest Pitch of his Elevation Dan. 4.4 that was the Year of his Triumph and then had he the Vision of his Downfal ver 30 31 32 33. His Disease was not only a Phrenzy but also a Lycanthropy saith Dr. Willet for beside the bruitish change of his Mind his Body was much changed in Living and Feeding among Wild Beasts and though he was not transformed into a Beast yet was he so deformed that the Beasts took him for a Beast as going upon all four and feeding as they did and though in shape d ffering from them yet might they look upon him as a Monster among them Thus was this proud Prince cast down from his highest Pinacle of Pride He who had driven so many People out of their Countreys is by a just Judgment of God driven out of his own Kingdom and from all Company of Mankind and this was done by his own Courtiers when they saw him begin to be Mad lest he should do much Mischief by his Madness and now for his brutish Conditions He now hath the Brutes for his Companions c. N.B. He who was wont to be fed with the Daintiest Fare He now eateth Grass as an Ox instead of his Purple and Royal Robes He is now cover'd all over with ugly Hair and shaggy like a Beast or thick and black like Eagles Feathers and his Hands that had held the Royal Scepter which gave Commands to all the World are now deformed with long and sharp Nails like Birds Claws so that in the whole of his Shape he came nearer to a wild Beast than to a Man yea for his precious Ointments he is now wet with the Dew of Heaven and all this for seven Years together so long was God in taming this sturdy Rebel which being added to thirty six the Year of his profoundest Pride make up the number of forty three being the forty third Year of the first Captivity Remark the Second When those seven Years were expired in God's hiding Pride from him Job 33.17 which could not be soon nor easily done as when some Vital Part is corrupted the Cure is difficult and long in doing then was the merciful God pleased who had by a Miracle of Mercy hitherto preserved him from being worry'd by wild Beasts to restore him to the use of his Reason causing him to lift up his Eyes to Heaven with which he had for seven Years look'd down altogether to the Earth and so much Religion God gave him as to acknowledge God's greatness his own vileness and the Worlds nothingness Dan. 4.34 35. then did his Lords and Counsellors by the Direction of God and Daniel faith Calvin come with Compassion to him ver 36. yea such as had before despis'd and rejected him when they saw his former Splendour and Majesty return'd by the great God upon him they came creeping to him and by an universal Consent of his both Peers and People he was reinvested in the Throne and became the most August and Magnificent King upon Earth and his Kingdom was therefore call'd the Lady of Kingdoms Isa 47.7 8. after this He Reigned two Years Praising the God of his Mercy Dan 4. ver 47. and then Died. c. Remark the Third 'T is expresly affirm'd that Jehoiakin or Jeconiah's Head was listed up in the thirty seventh Year of his Captivity but the Day of the Month is rendred doubtful because 't is said to be done on the twenty fifth Day Jer. 52.31 and on the twenty seventh Day 2 Kings 25.27 here 's a double Date and therefore the one is to be doubted Hereupon Capellus saith there must be lapsus Librarii in one of those Dates But Buxtorf answers 't is better to acknowledge our own Ignorance than to accuse the Sacred Text of Corruption for the Decree at Court for his Advancement might be on the twenty fifth Day and the Execution on the twenty seventh or he was brought out of Prison on the former Day saith Learned Lightfoot and promoted above all Kings c. on the latter Day and his Head is said to be lifted up or magnifi'd in Chaldee because as a Captive King Demisso capite ambulabat he
his Promise by Jeremy to the Jews Jer. 29.1 10. after 70 Years c. and not after two Years as Hananiah had falsly foretold Jer. 28.3 The Prayer of Daniel was a Midwife to bring forth God's Promise into present performance Mark 2. The Means whereby Cyrus 's Spirit was stirred up by the Lord saith Menochius was Daniel who lived in Cyrus's Court and shewed him the Prophecy of Isaiah concerning him Isa 44.28 and 45.1 c. or by some special Inward Instinct Prov. 21.1 The hearts of Kings are in the hands of the Lord God wrought his Will to work God's Will Mark 3. The Time when Namely not in the first Year of his Reign over Persia but of his Empire and Monarchy over a great part of the World after the Destruction of Babylon Therefore Cyrus saith here ver 2. That the God of Heaven had now given him all the Kingdoms of the Earth to wit those parts of the World which formerly lay under the Assyrian and Babylonian Power Mark 4. All this Vast Empire Cyrus tho' a Pagan and a Worshipper of Idols yet ascribes it as a Gift to him from the Great God which good Language ver 2. he might well learn from Daniel who flourish'd in his Reign Dan. 6.28 and probably informed him of those Prophecies of Isaiah That Cyrus by Name should perform God's pleasure herein even 200 Years before he was born Isa 44.28 and 45.1 c. as above N. B. This must needs have a mighty Influence upon him as Daniel's Prophecy had upon Alexander the Great When Jaddus the High-Priest shew'd it him many Years after this Josephus relateth he not only spared the Jews thereupon but highly Honour'd them Mark 5. It appears plainly to be the Mighty and Immediate Work of the Almighty God not only in causing this Pagan Potentate to give Jehovah the Glory due to his Name Psal 29.1 2. and to acknowledge him a greater Potentate than himself 1 Tim. 6.16 doing whatever was his pleasure both in Heaven and on Earth Psal 115.3 135.6 but also in Over-ruling so Prudent a Prince to part with and dismiss so great a People much Vnited in their Religion and much inclined to Rebellion as was reported of them Ezra 4.19 into their own Country 'T was a Work so Wonderful that themselves thought it but a Dream at first Psal 126.1 Remark the Second The Humane Cause of the Jews Deliverance Mark 1. 'T was a fair and full Patent-Royal which Cyrus publish'd by Publick Proclamation put in Writing that it might be Posted up in all parts of his hundred and twenty Provinces to Impower all the Jews for Returning into their own Land and for Rebuilding the Temple of Solomon in Jerusalem ver 1 2 3 4. Mark 2. The Return of the People was promoted by the Pattern of their Princes ver 5. who were Bel-wethers to go before the Flock whose Spirits God had raised up to obey that Divine Call Remove out of the midst of Babylon c. and be as the He-Goats c. Jer. 50.8 Those Chieftains of the Jews were chosen of God and raised up by him to be thus ready for Reformation notwithstanding all their Difficulties and Dangers both in that great distance of Way as 500 Miles by common computation and at the end of their long Journey where they found their Country possessed by their Enemies beside all this the Backwardness of many of their own Brethren 1 Chron. 4.23 to go along with them must needs be another great Discouragement Wolphius P. Martyr's Successor well observeth here that these Nobles were qualified for this Work by that Free and Noble Spirit of God Psal 51.12 without which no Man can undertake any Noble Matter therefore are their Names Crowned and Chronicl'd in the next Chapter Mark 3. Another Encouragement in this Undertaking the Jews had was King Cyrus's Command That not only his own Officers should supply them with Gold and Silver out of his own Treasury but also that all his Subjects should be moderately Taxed both Jews that would wilfully stay and his own Gentiles beside the voluntary Contributions of the People thereunto ver 4 6. All sorts were here ready to Gratifie the King seeing himself so ready to bear his part of the Burden wherein he became a Living Law to them Mark 4. This same Cyrus that he might still the more become a Walking Statute to his Subjects brought forth the Vessels of the House of the Lord which Nebuchadnezzar by his Sacrilegious hands had robb'd the Temple of and had put them in the House of his Gods ver 7. namely Bel and Nebo Isa 46.1 It was a good Providence that reserved them to be restored Mark 5. All these Holy Vessels were delivered by Cyrus's Treasurer in number unto Zerubbabel who was call'd Sheshbazzar because saith Grotius he was the Jews Joy in Tribulation as the Name signifies ver 8. He was a Prince of Judah to shew the Scepter was not departed Gen. 49.10 Mark 6. These Vessels were restored to the Temple though they had been prophaned by Belshazzar Dan. 5.2 N.B. Thus even things abused to Idolatry may be sanctified again to God's Service as here ver 9 10 11. Ezra CHAP. II. THIS Chapter gives a Catalogue of such as returned out of the Captivity into Judea 1. Their Quantity And 2. Their Quality First Their Quantity is numbred up by their Names from ver 2. to ver 64. Remark the First The same Catalogue is Recorded Neh. 7.5 6 c. betwixt which and this here there is some difference the Substance of both is the same and though they vary in Circumstance in some Places yet those differences may well be reconciled Take one Instance for all here ver 5. they are numbred seven hundred and seventy five but Neh. 7.10 they are only six hundred and fifty two The former of those two numbers might march out of Babylon or at least listed themselves to do so but some of them might Dye by the way or change their Minds so some abode in Babylon 1 Chron. 4.23 or be hindred by Casualties as by Sickness either of themselves or of some near Relations therefore might there be a Reduction of that former into the latter Number that only reach'd Jerusalem where Nehemiah took his Catalogue The same may be said of other differences and where more is named in Neh. 7.5 7 c. then it must be said that more Persons came to Jerusalem afterwards than set down their Names in Babylon Remark the Second Those returning Jews are call'd Children of the Province ver 1. so Judea is call'd here and Ezra 5.8 it had been a Princess that had given Laws to all Lands round about it Ezra 4.20 but now is call'd a poor Province Solitary and Tributary Lam. 1.1 the just product of their Prophaneness Lam. 1.8 Ezra doth purposely call it a Province to remind the Jews of the fruit of their Sins Wolphius saith Judea became a Province only at the Captivity
Magdala call'd Papus of Judah so though born at Bethany was call'd Magdalen by Marriage This Woman Sinner meets Christ at Simon the Pharisee's House not as many others for curing of their Bodies but she comes for the curing of Her Soul making her Eyes a Fountain to wash Christ's feet in that she might have his side for a Fountain to wash her Soul in and wiping them with the Hairs of her Head in stead of a Towel that he might wipe away her sins from the caule of her Heart likewise she kissed Christ's Feet that he might kiss her with the kisses of his Mouth Cant. 1.2 We read not that the Virgin Mary ever did what this Mary the great Sinner did 'T is a question whether Innocency or Penitency glorifie God more This Woman loved much Luke 7.47 Therefore brought she to Christ an Alabaster Box of Ointment very costly John 12 â— Present for a Prince and such a one as Cambyses sent to the King of Aethiopia as Heroâ—â—tus and Pliny relate sparing for no cost at which Simon the Pharisee was offended as well as Judas the Traitor censuring his Betters Luke 7.39 John 12.5 6. Simon pretends to be more Holy as Judas to be a better Husband but Christ answers both their Cavils c. The Fourth Remark is After this Dinner at Simon the Pharisees House Christ is presented with a sad sight of a Demoniack that was both Dumb and Deaf yea and Blind also Luke 11.14 Mat. 12.22 'T is said in Mark 3.19 That Christ went into the House with his Disciples to wit unto this Pharisee's Feast where Christ's Mouth was not stop'd with good Chear The Proverb is He that receives a Courtesie sells his Liberty but so did not Christ either at Simon 's Table Luke 7.40 c. or at Martha's Luke 10.40 41. or at another Pharisee's Luke 11.37 where he sets forth the Pharisees in their own colours and entertaineth them with as many Menaces and Woes as they did him with Messes of Meat ver 39 40 41 42 43 44. Mat. 23.13 14 15.25 27 29. But Christ could not rest long in Simon 's House for this Doleful Spectacle of this Demoniack was brought home to him and the multitude were met to hear and see what Christ would do with the Devil in this Possessed and Christ readily gratify'd them with the neglect of himself having more compassion upon this miserable man than upon his own wearied Body N. B. Note well The misery of this Possessed man was matchless for saith Theophylact the Devil had shut up in him all passages of Faith and Salvation by bereaving him of the use of his Eyes Ears and Tongue Oh! what a great mercy have we all from our good God in the use of all our senses multò plures sunt gratiae privativae quà m positivae saith Gerson the Chancelor of Paris There be more evil things we are preserved from than are the good things we are priviledg'd with Alas how soon may any of us be made blind deaf or dumb which is asserted in the adage Cuivis potest contingere quod cuiquam potest that which is one mans case though never so sad may be any man's case N. B. Note well Such as are born deaf must be dumb too because language is learned by hearing it from others And N. B. Note well 2. When we see another stricken with any Divine stroke and our selves spared then should we keep a Passover for our selves for God's passing over us and say that he hath punished us less than we have deserved Ezra 9.13 The Fifth Remark is Christ's Favours seldom come single to us here was a double yea a treble Miracle of Mercy from him to this man in this deplorable case 't is said Luke 11.14 Christ was casting out a Devil and it mas Dumb that is It had made the man dumb and not only so but deaf and blind too There is a series a concatenation of mercies in this Miracle The dumb was made to speak the deaf to hear and the blind to see by the power of it At this the People wondred Mat. 12.22 23. The word never works kindly till Men hear and admire it and oh that we could admire with this Multitude God's word and his multiplying Mercies on us c. The Sixth Remark is But the Pharisees instead of admiring fall on foul censuring of Christ 1. Saying that he was Mad. And 2. That he had done this Miracle by Magick Art First of the first The Pharisees were so mad to see so many mighty Miracles wrought by Christ's Almighty hand whereby they foresaw not only the loss of their Reputation among the People but also the fall of their Pharisaical Kingdom This inraged them so that as if that Devil which was cast out of the Demoniack's Body had got into those mens Souls they spread abroad a report that Christ was Mad Mark 3.21 whereof his Friends his Mother and Brethren hearing came to see whether he was beside himself according to that malicious report and to make provision for him if they sound it true as for a Mad-man but finding it false those Dogs his Accusers were mad not this Meek Lamb of God however they would have interrupted him in the course of his Ministry Mat. 12.46 While he yet Preached to the People and ver 47. This must be a weakness in his Mother who was otherwise full of Grace Luke 1.28 yet was not without Original Sin as the Sorbonists do assert but had the sinfulness of other Women in stoping her Son in God's service which certainly was a Sin so had need of a Saviour as well as others Luke 1.47 In this Simon 's house Mary heard one say Blessed is the Womb that bare thee c. which might puff her up to vain-glory and out of Ostentation might send for her Son out to shew her Authority c. saith Chrisostom as John 2.3 His Brethren believed not John 7.5 Therefore did Christ give so smart a Repartee to the Messenger ver 49 50. shewing that no natural Relations or Requests from them must come in competition with God's Work and Glory In which case all must be neglected yea rejected Deut. 33.9 though their pretences be never so plausible seeing Sanctior est copula cordis quà m corporis to be spiritually a kin to Christ is more than natural and the way to be a kin to him is to do his Will Mat. 12.50 Secondly The same Devilish Malice that lay as Venom rankling in the Pharisees Hearts broke out oft at their Mouths to decry the Dignity and Authority of Christ's Miracles and as before they had made him a turbulent Mad-man so now their Blasphemous Mouths make him an Infamous Magician and a Contemptible Conjurer as if he had done them by the Power of Magick Mat. 12.24 c. Mark 3.22 Luke 11.15 They spitefully use the worst of Names for the Prince of Devils in greater detestation against Christ calling him Beelzebub Mat.
to overturn it but would govern it so by the Ministry of his Servants that in despight of Satan he would ratifie in Heaven their Service on Earth The 4th Remark is Then charged he his Disciples to keep this Mystery of his Incarnation which they had now professed to themselves till a due time ordered by himself for had his Enemies known that Jesus was the promised Messiah or Christ they would not have crucified the Lord of Glory 1 Cor. 2.8 The Disciples might Preach that Christ the Son of David was come to save the World for therefore were they sent forth by two and two Mat. 10 c. but they must not particularly point him out as the Son of the Living God which when Pilate himself heard he was afraid and sought to deliver him John 19.6 7. nor indeed were the Disciples fully qualified to publish his Divine Nature till the Gifts of the Holy Ghost were given them after his Resurrection and Ascension c. as Mat. 17.9 says Where Christ lays the like Restraint upon the Disciples touching their Divulging his Transfiguration till the Son of Man was risen from the Dead The 5th Remark is Then Christ communicateth to them the Mystery of Redemption in Preaching that predicting Sermon of his own approaching Death Mat. 16.21 Mark 8.31 and Luke 9.22 Christ repeated this very Sermon four times to his Disciples after they understood the Mystery of Incarnation in his Person and Office the first was here nigh Caesarea Philippi the second was when he returned into Galilee Mat. 17. v. 22 23. the third time was in his way to Jerusalem nigh Jericho Mat. 20.18 19. the last was when his last Passover was at hand and the end of his Ministry and Life Mat. 26.1 2. All this he spake to prevent their stumbling at his Sufferings telling them 1. That it must be Voluntas Dei was Necessitas Rei it being supposed that God had Decreed this way and no other to glorifie himself in Man's Salvation by the Death of his dear Son Hence those sayings It must be so that the Scriptures shall be fulfilled Mat. 26.54 Luke 24.44.46 c. 2. That his sad Sufferings should have a glad Catastrophe for he should rise again the third day wherein he qualifies the Scandal of the Cross with the comfort of his Resurrection They should lose him but for two days the third should revive both him and them as Hos 6.2 Hereby Christ made known his own Omnisciency and calls them off from expecting a Temporal Kingdom by him Teaching us also to look beyond the Cross at the Crown and Victory over all evils The 6th Remark is At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption for after he had made such a notable Profession of his Faith as Christ thereupon promised him the Keys of the Kingdom of Heaven and him only of all the Apostles in this sense that he should be the Man who must first unlock the Door of Faith in Preaching the Gospel the first to the Gentiles which was accomplished in Asts 10. Where as Jonah at Joppa so Bar-jonah there were both sent to the Gentiles c. Though his power of binding and loosing was given in common with him to all the Disciples Mat. 18.18 c. yet when this Man heard of Christ's dying whom he expected to see shortly Reigning his Carnal Wisdom prompts him rashly to prohibit his Lords Journey to Jerusalem to prevent all those mischiefs He had mentioned whereupon He takes hold of Christ's Garment behind as He was going before pulls him back and forbids him to go on to expose himself unto such dangers or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Peter took his Master by the Hand and led him aside as we do those we are most intimate with in great courtesie and secrecy to remind him of his forgetting himself in no more consulting his own safety and the safety of his Servants c. N. B. Notewell Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World 's and his own Redemption and the Vnchangeable Decree of God which shews us 1. That good Intentions not consonant with Gods Word may be hurtful 2. That carnal Reason cannot hear of the Cross 3. When the best Saints consult with reason about suffering they will be offended as good Peter was whose gross mistake did here exceedingly darken that Eminent Honour lately put upon him The 7th Remark is Christ sharply Reproves this his saucy Rebuker saying Get thee behind me Satan c. almost the same words to the Devil himself Mat. 4.10 who can creep into the Godly as well as the Wicked to serve his own turn Here this good man acted the Devil's part more than a Disciple's whose place is to keep behind as a Learner not to go before as a Teacher Thou art an offence to me c. Christ easily descried a Devil in him who can use sin in friends or foes to his own ends This is Recorded as Peter's most grievous sin in hindring the Work of Redemption as likewise that of his fighting with his Sword in the Garden against the Christ-killers beside his denying his Lord with Swearing and Cursing c. foreseeing how the Roman Church would after Canonize Peter as a God and make him Collateral to Christ tho' his faults were more than the other Apostles to say nothing of that in John 13.8 Thou shalt never wash my feet Paul's withstanding him c. Gal. 2.11 14 c. CHAP. XXV Of Christ's Tranfiguration NEXT follows the Transfiguration of Christ the History whereof consists of two Parts 1. The Substantial 2. The Circumstantial The Circumstances are principally three 1. It 's Antecedents 2. It 's Concomitants And 3. Its Consequents recorded in Mat. 17.1 to 24. Mark 9.2 to 30. Luke 9.28 to 46. First The Antecedents do express three things 1. The Time 2. The Place 3. The Persons that were Spectators and Witnesses thereof The 1st Remark is The Time when 'T was After six days say Matthew and Mark or about eight Days after saith Luke which is but the same in sense The six days are spoke exclusively for those days only that went between not including the two utmost Days as Luke doth so they all come to one reckoning for the Day of Christ's Transfiguration was the eight day from that day reckon'd the first whereon Christ said There be some standing here that shall not tast of Death till they see the Kingdom of God c. which is to be referred to that which is recorded of his three Disciples who had the happiness here to see tantamont Christ in his Kingdom to have a glimpse of his Heavenly Glory and a glance of that Majesty he shall come in when he cometh to judge the World this remotely but more nearly his coming in the Power of the Holy Ghost when he began his Gospel-Kingdom by bestowing extraordinary gifts of the Spirit for the Conversion
which he Illustrates by a Parable of the Barren Figtree v. 7 c. Then Christ healed the crooked Woman after 18. years Misery on the Sabâ—ath at which his Adversaries Cavilled but he vindicates his Act by their own practice in inferior Cases Luke 13.11 to 17. of Leaven and Mustard-seed v 18 19 20.21 For which Christ teacheth the Nature of the word of God in its Operation according as the Receiver is c. Then Luke brings Christ to Jerusalem ver 22. to this Dedication Feast in which what he did is before Related and now what after it c. Secondly Luke with John supplies the other two Evangelists Omissions with more passages of Christs Life after the Feast This Evangelist having brought Christ through many Cities and Villages to this Foast at Jerusalem Luke 13. and gives a touch of some Stories during the Bedication Fedst as 1. of one that came to Christ while he stayed in Jerusalem and asked him Are sew to beâ—saved c. as thy Doctrine imports ver 23. wherein this Questionist was more curious in his Criticisms than he was studions of his own Salvation it concerns us more to know what fort than how many shall be Saved and indeed the former gives light to the latton as Christ Answer ver 24. Imports for all would come to Heaven but few like and love the Namon way thither Heaven hath many seckors but few finders for few seek it in the right way at the right time and by the right door Christ is the way door and all in all c. 2. Luke tells how some lying Pharisees provoked at the impairing of their Reputation among the People by the growth of the Gospel whispers to him of his danger from Herod who was now at Jerusalem and being Tetrach of Galilee had likely belped forward the Slaughter of the Galileans aforesaid c. as if they had been Christs Well-wishers c. whereas it was only to be quit of him This was done the same day with the Captious questions c. Luke 13.31 and Christ bid them tell that Fox that he would live as long as himself listed without Herods Leave and though his last Passoever and Passion did draw nigh yet had he some time wherein to walk and work before it came so he departed from Jerusalem crying out still on the same day O Jerusalem Jerusalem c. Thou shalt no more see me till my last coming hither to dye here ver 34 35. and those very words here mentioned Blessed is he that cometh in the Name of the Lord were about three Months after this implyed in this Phrase to Day to Morrow and the third Day the Acclamations of the People Matth. 21 9 c. Jerusalem was then as Rome is now the Saints-Slaughter-House therefore doth he leaveit here till his Hour came and the farther from it the safer he went beyond Jordan as before His Actions after this are Recorded again by all the four Evangelists some relating one thing and some another and by supplying each other the History is compleated 1. Luke gives an account of his healing the Dropsy-Man on the Sabbath Day Luke 14.2 c. The Preface when Christ had heal'd a Man of the Dropsie ver 4 then he endeavoured to heal his Deriders of their Spiritual Dropsie of Pride and Avarice from ver 7. to 11. Teaching them Humility and to Feast the Poor ver 12. to 17. in both which Parables Christ taught those Moral Duties 1. The Law of Christ doth not Indulge Rudeness or Incivility in us to any Person our Lord was Civil to Pharisees so as to eat Meat with them as here ver 1. and Luke 7.36 though he hated their Principles yet he hated not their Persons 2. The Disciples of Christ must so mind their Conversation as not to prejudice their Reputation in doing any thing they may be ashamed of afterward c. 3. 'T is the Command of God that Honour be given to whom Honour doth belong Rom. 13.7 Godliness and good Manners may consist together 4. Christ Reproves not the common Kindness and Courtesie of one Friend feasting another but the Error of the Pharisees in resting there without pitty to the poor c. 5. Friendly Feastings ought not to Exclude Charity to poor Saints which is a giving to Christ himself Matth. 25.35 and 't is a lending to the Lord who will Return it again with Advantage Prov. 19.17 6. If such Charitable ones meet not with a Recompence on Earth they shall be sure to have a Rich Reward in Heaven ver 14. Luke 14. N. B. Note well Then follows the Parable of the Great Supper occasioned by one at the Table who expected a Reward for his Charity in his supposed Temporal Kingdom of Christ whereas our Lord saith my Kingdom is not of this World John 18.36 and Rom. 14.17 though the poor can not requite us yet God can and will for all good shall be Rewarded c. Christ in this Parable sheweth how Worldly-minded Men who Contemn the Word of God shall be shut out of Heaven from ver 16. to ver 25. Mens cleaving so close to Sensual and Earthly things do cause them to neglect the things that are Spiritual and Heavenly c. This Parable is spoke to in Chapter the thirtyeth namely three Days before Christs last passover All I shall add here is this only That this Parable of the Supper doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles The Jews were first invited by John Baptist by Christ himself and by his Apostles to the Lambs Marriage-Supper Rev. 19.9 but they make Excuses even in lawful Matters according to that saying in licitis perimus omnes we oft make bad use of good things to our own undoing They excused themselves out of Heaven then the Gentiles as so many Rusticks living in Lanes c. are invited yea such as lived in High-ways and under Hedges must be compelled to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth make it necessary so 't is used Mat. 14.22 and Luke 24.29 and Gal. 2.14 not any Club-law 't is not spoke here to Magistrates but to Ministers only Mans Will cannot admit of any Compulsive Violence but it must necessarily follow the Dictates of the understanding N. B. Note well When our Lord saw great Multitudes following him ver 25. he observed that he had many Followers but few Touchers like that Woman with the bloody Issue 12 years who said If I may but Touch the Hem of his Garment I shall be Cured Matth. 9.20 21. Then Christ turned and said unto them to this purpose 1. That they must love nothing better than Christ ver 26. he must have our plus and our prius our first and our best love and most deserving it for his doing most and his suffering most for our Salvation 2. He cautions them concerning the Cross ver 27. the Doctrine whereof was that if the Cross or
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
Lips should preserve Knowledge Mal. 2.7 to pour out their foul Invectives against him and this Slander of Seducing cast upon our Saviour by them was 2. The worse and the more abominable because Christ had publickly taught and told them in his famous Sermon upon the Mount that he came not to destroy the Law but to fulfil it Mat. 5.17 c. and though Pilate here said Hearest thou not what these say c. Mat. 27.12 13 14. Yet Christ hearing well enough Answered Nothing because they Alledged nothing but notorious Lies known to be so in the Consciences of his chief Accusers But principally because he had put himself in our room and was though Innocent yet willing to be condemned as Guilty in this Humane Court that we might be Acquitted at God's Tribunal He Answered Nothing because he would not hinder the work of Redemption which he had then in hand therefore patience and silence were his best Apology to those Calumniators as it had been in his Type Isaac to Ishinael nor was his silence any consent to his guilt for he was foretold to be the Dumb-Lamb Isa 53.7 never any Man more Innocent yet more willing to be Condemned Insomuch that Pilate marvelled greatly thingking possibly Christ betrayed his own Cause by his over wilful silence not knowing how he stood in sinful Man's stead as guilty of our faults so loved our Justification more than his own Reputation Pilate had more cause to marvel at the Impudence of the Priests pressing such palpable slanders against Christ such as the Pagan Judge himself could not but easily perceive what probability could there be that a poor Plebeian one of the ordinary sort of People as our Lord appeared to be having no Armies Armed Guards or Strong Garrisons nor so much as an Hole or House of his own where to lay his Head Mat. 8.21 should any way attempt a Treasonable Invasion of Caesar's Jurisdiction The bare Relation of such an Abominable Lye was a sufficient Refutation to it self and would clear Christ of all suspicion of Treason And there is no doubt but so much Sagacity Pilate had as did discover and see through so thin a Lye Tenue Mendacium pellucet Therefore did Pilate try so many Politick Tricks to Absolve our Lord whereof this was the first of Pilate's Politicks His Second was by sending him to Herod taking an occasion to do so from a Word drop'd by the Priests that Christ was of Galilee which was Herod's Tetrarchy and Jurisdiction Luke 3.1 therefore he partly to Court Herod who was then at Jerusalem for reconciling some old Heart-burnings betwixt them about Pilate's Murdering those Men of Galilee Luke 13.1 Over whom he had no Authority and partly or principally because he could be content to quit his hands from condemning the Innocent which he might well hope Herod would not do because he was so long desirous to see Jesus Luke 23.8 and therefore may find some Favour or Friendship or at least Justice from him He might hope likewise that the Accusers would not follow him so far seeing himself had so disappointed them but their Malice made them mad to leave no Stone unturned N. B. Note well Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist and Herod was exceeding glad to see Jesus looking upon him as some cunning Inchanter or nimble Juggler who would shew him some fine Tricks for his Court-diversion and for feeding his Phancy with Phantastick Feats but Christ would not gratifie him with either Deed or Word for God is not so profuse of his Power as to condescend at all times to humane curiosity 'T is a great matter that must occasion him to force Nature beyond its Bounds Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion Not to satisfie the curiosity of any nor for his own Vain-Glory much less for hindering his determined Death Least of all before Herod that Fox who had sought to Kill him before Luke 13.31 32. and who would not stir out of Doors to hear Christ's Word while he Preached in his Territory in the Cities of Galilee yet now having him in his Hand le ts him go though Christ would not vouchsafe him either a Word or a Work because Herod had heard the Baptist gladly yet put him to Death for crossing his carnal Corruptions Mark 6.20 21 c. and though the chief Priests did most vehemently accuse Christ before him both with Extention of Speech Intention of Spiâ—it and Contention of the most Hellish Spitefulness Luke 23.10 Herod only made no body of Christ Exoutheniz'd him ver 11. as the Greek Word is who is our All in all Col. 3.11 because he would shew him no Jugling Tricks upon his Stage and his Guard abused him putting on him a White Robe which the Jewish Nobility most affected as Pilate's after did cloth him in Purple a colour most affected by the Romans both in mockage and contempt of Christ representing him as an Histrionical King Luke 23.11 So sent him back to Pilate not so much because he could be content that Christ should escape his hands as appears from Acts 4.27 but because he would have Pilate who was only the Roman President to Court him again who was call'd the King and who promised the half of his Kingdom to the dancing Damosel Mark 6.22 23. Mat. 14.9 and therefore must have more reverence than the President from whence we have these few Notes N. B. Note well 1 Many desire to see Jesus not for Jesus sake but for some sinister by-respects for profit or pleasure as Herod did here Many as he would see the Works of Christ but love not to hear the Word of Christ especially that which crosseth their carnality as he did the Baptist till it came to that cutting point c. N. B. 2. Because Galilee was the place of Christ's Breeding Birth and his first Miracle c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod whose Jurisdiction Galilee did belong to Luke 3.1 It was thus far honesty in Pilate not to put his Sickle into another Man's that is into Herod's Harvest N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod for seeing he to whom the Kill-Christ's referred the whole matter judged Christ wholly Innocent and out of Envy only delivered to him why did he not as his Duty of a Judge was wholly to Acquit him and not venture him to that old Fox Herod at all This he did only to Extricate himself out of the Briars and to gratifie Herod upon a Politick account N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan because he sought after the knowledge of the Truth without any precurring prejudice but no answer to Herod who was Circumcis'd and of the Jewish Religion yet had kill'd the Baptist his Voice so left him dumb and would have killed him
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
or leave their Fish behind them this clogg'd their motion v. 8. as worldly things do us Note The Evangelist John here first praiseth Peter's promptness verse 7. then excuseth his own and his Companion 's slowness saying For they were not far from Shore Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord The Net was now too full and become so ponderous as was past lifting up and unloading in the Ship therefore were they constrained to drag it along the ground and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sweep the Channel to the Shore that no Fish should escape Note Which teacheth us 1. Some come to Christ one way and some another some by ordinary means as those Six Disciples did and some by extraordinary as Peter Some by a stronger Faith and others by a weaker 'T is not so much matter what the means be so we be but careful to come to Christ and to come in season to him while he may be found Psal 32.6 and before â—e withdraw himself Cant. 3.1 2 3 c. and 5.3 4 5. Those Six Disciples did no less come to Christ than Peter and with no worse Acceptance for they came soon enough to Dine with him Some make only a very hard shift to get to Heaven the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to get home to Heaven like weather-beaten Ships whose Tackling is destroyed by Sâ—orms c. very hardly reach Harbour yet are made as truly happy as those who have an entrance ministred unto them abundantly into the heavenly Kingdom 2 Pet. 1.11 like those Ships that come home in all their Gallantry with Sails spread and Flaggs flying c. Note Learn hence 2. 'T is our comfort as it was theirs that we are not far from Shore though now we be in the midst of the Sea of Misery tossed with Tempests and not comforted Isa 54.11 we are not far from deliverance or from Death c. The fourth Consequence was Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing and when they were all both weary and hungry c. John 21.9 10 11 12 13. wherein we have a whole bundle of Miracles As 1. At this Seventh Manifestation a vast multitude of Fishes were caught to teach them how prodigious their success among all sorts and sexes of Mankind should be when they were gifted with the Spirit to become Fishers of Men. 2. That the Net was not broken notwithstanding the 153 Fishes it contained whereas such a plentiful Draught as this broke their Net Luke 5.6 yet even that breach was salv'd up with another Miracle that none of those Fishes then caught could get out though the Net was broken Both these taught them these Mysteries The former Draught when the Net broke was at Christ's entrance into his Ministry betokening that the Church in her first State should not be without Schisms and Ruptures for then bad Fish as well as good were taken but this latter Draught was after Christ's Resurrection then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel Acts 2.42 46. but more especially in the State of the Resurrection More of this infrà 3. That Peter should so wonderfully wade or swim through or as some say walk upon the surface of the Waters as he attempted to do Matth. 14.28 c. without the help of Boat Plank or any such thing so fervent was his Faith Love and desire of Christ's presence that he could admit of no delays in taking along with him any Bladders to bear him up or any Plank or Poll to poize him c. but hastens to his Lord girt as he had been labouring in his shirt accounting it too late to lâ—iter and linger any longer in coming along with his Companions in the Ship whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore and nothing quick enough for him who if he had wings would have with the Angel Gabriel flown swiftly to his Lord c. As he came safe through the Sea to his Saviour so shall we through the Sea of this World that is mingled with Fire even a Sea as brittle as Glass Rev. 15.2 may we be but furnished with the like faith and fervency Faith overcomes the World 1 John 5.4 4. The next Miracle in this Manifestation was a Dinner was prepared for the Disciples upon the Shore after all their toiling and taking nothing all the night at Sea John 21.9 They coming a Shore saw a good Coal-fire both to warm their cold Rodies and to dry their wet Clothes yea and Fish broiling upon the Fire together with Bread prepared in view which may well be call'd Shew-bread all made ready to entertain them all at Land c. Note Here was a Feast of the Lord 's own providing It seems while his Disciples were toiling hard in the duties of their ordinary Calling that their Lord himself was Providor their Cook c. ever mindful of his Moenial Servants He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry so that they find all needful food ready for them Note This broiled Fish was no part of the Fishes that they had caught by his direction for the Lord saith to them after they had seen his own Provisions for them Bring hither of your Fish c. Verse 10. Nor was the Coal fire of their kindling nor the Bread of their bringing out of their Ship store but all were created out of nothing by their Lord 's Creating Power All things were made by him and without him was not any thing made that was made John 1.3 Col. 1.16 Heb. 1.2 3. Jer. 16.11 Note Christ had before he was Crucified indeed fed five thousand and four thousand with a few Leaves and a few Fishes by a miraculous multiplying of them yet that was done from praesupposed matter But here after his Resurrection was wrought a greater Miracle now all these necessaries were by his present greater power produced out of nothing praâ—evisting c. All this was written for our Incouragement Rom. 15.4 to wait upon God in a diligent pursuit of our duties in lawful works and ways then shall we not want necessary Victuals Dwell in the Land and be doing good and verily thou shalt be fed or Hebr. fed by thy Faith Psal 37.3 and Hab. 2.4 as Moses was Exod. 34.28 and as Elijah was â— Kings 17.4 and 19.18 and as Israel was while they waited upon God in the Wilderness according to his command he fed them with Manna and Quails yea gave them Drink out of the sâ—inty Rock Psal 105.40 41. All Creatures obey Christ whose presence here gave them a Specimen of his Divine Providence which never faileth those
communion with his own Servants in such retired Apartments but also to teach them sursumcorda that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens Both this Place and this Time were appointed by Christ himself as well when as where Jesus had appointed them Matth. 28.16 Though it be not expresly and particularly Recorded in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection Matth. 26 32. Mark 13.28 and 16.7 c. and they were commanded to go into Galilee Matth. 28.10 and they go thither in order to have this Eighth Appearance verse 16. Note Now had they not known both Time and Place we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee John 6.1 and to draw six other Disciples along with him to that work lest he and they should miss meeting with their Lord then and there seeing such a miss as that they all knew had been very costly to Thomas before but their knowing when and where was a Salvo to that fear The 3d. Remark is The Persons to whom this Manifestation was made Matthew mentions only the Eleven Disciples Matth. 28.16 But as he is brief in repeating Christ's many Appearances to his Disciples mentioning only this one of their meeting him on this Mount of Galilee which was the main solemn and appointed meeting as John only mentions that meeting at the Sea of Galilee all the other meetings being supplied by the other Evangelists So is this Evangelist short in relating the Persons naming only the Apostles as Principals but probably there went along with them the Seventy two Disciples and many more Believers who were all desirous to see the Lord. Note Especially if we refer that Relation of Paul He was seen of more than five hundred Brethren at once 1 Cor. 15.6 be referred as some Learned Men do with great confidence to this very Time and Place For Mary Magdalen being bid Go tell my Brethren John 20.17 There is no doubt but all these he accounted his Brethren and such as long'd to see their Elder-Brother Christ The 4th Remark is The manner how the Master manag'd this his Eighth 〈◊〉 fâ—station Here again our Lord consecrates the Fourth Time this New Christian Sâ—◠〈◊〉 in holy Exercises c. For supposing that all his Brethren Disciples came out of Jâ—â—â—â— and all out of Galilee where he had many more resorted to this Mount of Vision◠〈◊〉 not at all to be doubted but that he Preached to this Confluence of People as he 〈◊〉 done to the Multitude that Golden Sermon on the Mount which Matthew mentions 〈◊〉 large in his 5th 6th and 7th Chapters speaking to them now the things concerning his Kingdom as we are assured from Acts 1.4 Thus this New Sabbath was sanâ—â—â— fied c. Inferences hence are 1. Our Lord is never worse than his word but often better than his promises He had promised to meet them in Galilee There shall ye see me Mâ—â—â—â— 16.7 And though he had met them twice before in Judea which was more than 〈◊〉 had promised yet now again he meets them at the time and place appointed also 〈◊〉 Galilee not shuffling them off to be satisfied with those in Judaea He is faithful 〈◊〉 performing as well as merciful in promising as his Love moved him to make 〈◊〉 promise so his Truth binds him to perform it He will do it because faithful 1 〈◊〉 5.24 2 Tim. 2.13 and Rom. 4.20 He will perform with his hand what his mouth 〈◊〉 spoke and do as he says They shall meet their Lord who promised it and not 〈◊〉 with a disappointment 2dly 'T is a blessed frame to be willing to wait upon the Lord at such times 〈◊〉 places as he hath appointed Let the Lord manifest himself to us as he pleaseth 〈…〉 our duty to attend those means and meetings that are of his own appointing in so â—â—ing we may meet him and he us as here The Lord loves the Assemblies of Saints 〈◊〉 87.2 and he will draw nigh to us in mercy if we draw nigh to him in duty Jam. 3dly 'T is not enough to see Christ once but we must long to see him often The Disciples had seen him twice or thrice before this yet long to see him again in 〈◊〉 hereunto they went away from Jerusalem into Galilee a long Journey to this Mounâ—â—â— Galilee signifies as before Transmigration or passing away We may not grudâ—â—â— take long Journeys to pass away from City to Countrey yea from one Countrâ—◠〈◊〉 another that we may see the Lord whom we cannot see too often either in the 〈◊〉 or in the Countrey We still have new doubts as they had to be done away by 〈◊〉 New Appearance The Ninth Appearance of our Lord was to James this was Recorded only by Paul 1 Cor. 15.7 and not by any of the four Evangelists nor is the time place or manner mentioned any where but 't is supposed this was not done in Judaea before the Apostles went away from thence into Galilee but after their Return from Galilee thither Note This James was not the Son of Zebedee who was slain by Herod Acts 12.2 but the Son of Alpheus call'd James the less Mark 15.40 Brother or Kinsman of the Lord Gal. 1.19 who was alive when Paul wrote this passage I find an odd fancy in Hayâ—â—â—â— who affirmeth that this James made a Vow He would abstain from eating any thing till he had seen the Lord and therefore did the Lord pity this long Faster and so appeared to him the sooner but these unscriptural conceits do too much palliate the Mâ—rit-Mongers in Popish Fastings More probable is the Opinion of Learnd Dr. Lighâ—â—â—â— who saith that the Appearance of Christ to this James the less made him so very famous as to make up again the Triumvirate and to be Ranked in the like Dignity with Peter and John and was Minister of the Circumcision in a special manner with them Gal. 2.9 As they were to the Jews scattered abroad so he was Residentiary in Judaea Acts 15.13 and 21.18 Gal. 2.13 The other James his Name sake was indeed exceeding famous as being a Boanerges or Son of Thunder with his Brother John the name of which two and Peter's were only of all the Apostles changed by Christ and the privacy that Peter James and John had the priviledge of with their Lord more than any of the other Apostles both at his Transfiguration upon Mount Taboa and in the Garden of Gethsemane's Agony made them three of singular eminency Now that Golden Chain of three links was broken by Herod's Martyring the middlemost of them Acts 12.2 Therefore to piece the Chain again the Lord personally appears to this younger James particularly which wonderful vouchsafement was not only an Argument but also carried the Authority of a command that this James the less
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâ—larimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid â—sâ— 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold â—â—rour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâ—s look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies one beside or without an House as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daâ—â— trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
and do will be things pertaining to the Kingdom of God Act. 1.1 3. Now after this large and long digression upon the Patriarchs Pilgrimage so call'd Gen. 47.9 let us return to Joseph's Sale wherein the first circumstance to be considered is the Sellers his own Brethren and Jacob's own Sons while he was but a Pilgrim in the Land of Promise Oh what cause had Jacob to say I have had hard Providences and an evil Pilgrimage under soft and good Promises Oh how shall I reconcile Gods Providences and his Promises together that thus thwart and contradict each other is this God's giving Canaan to my Seed when my own Sons have sold my Jewel Joseph into Egypt Gen. 37.28 But let God alone with his own work hush unbelief and leave him to his own way and time what a mirror of marvels is the History of Joseph and what beauty is there in every part of those providences when God made all the pieces thereof meet together and match one another in a compleat issue of the whole First The Sellers of him were all his Brethren who would have been his Murderers excepting Reuben even the Sons of the two handmaids with whom Jacob joined Joseph not indulging him to idleness though the Son of his Love in keeping his Cattel Gen. 37.2 they being more base in birth might be less in envy and more easy to be led by their Fathers Love Jacob prudently as 't is probable for preserving peace thus divided his Family into two Companies as he had done before at the approach of his Brother Gen. 32.7 and 33.1 2. Joseph's Humility was such as not to scorn his being join'd with them hoping to find them more modest than the Sons of Leah that were better Born However these proved as bad and as base in their Behaviour as in their Birth if not worse for some say Joseph accus'd them to Jacob of the Sin of Sodomy or Buggery seeing they conspired with Leah's Sons against Innocent Joseph And the Conspiracy was jointly carried on first to kill him so to lay him in a dead sleep that he might never Dream more to their vexation Gen. 37.18 19 20. wherein they compound their Craft with their Cruelty consulting to cover their cruel killing him with a loud Lie they could dare to do a brutish Act but they dare not own it sining and shifting came both into the World together Gen. 3.12 13. Yea and to their Act of Cruelty they resolve to add an Act of Inhumanity also when they had slain him they would not vouchsafe to Bury him decently but cast his Carcass like a dead Dog into a dry Ditch as not deserving the Honour of either Burial or Sepulchre as his Mother had Gen. 35.19 20. Oh how corrupt was the Church here in this Holy Patriarchs Family when almost all his Sons were tainted with such heinous sins Whatever other sins that Joseph accus'd them of to their and his Father not mentioned they were expresly guilty of intentional Murder for they both design'd and endeavour'd it and their Innocency of the Act was sore against their will they wanted nothing to perpetrate that Murder but their Elder Brothers Consent The Hebrews say they consulted to kill him while he was yet afar off by setting their Dogs upon him to worry him Are these the Patriarchs of the Church that Act thus Bloody Antichrist imitates them in this grand evil designing to destroy their Brethren as innocent Joseph here Would to God we could walk as he did here in simplicity of Heart at our Fathers command Oh how low is the Church brought sometimes yet God preserveth it Reuben the Eldest Son of Jacob and but half Brother to Joseph hath the honour here of delivering him from the Diabolical design of his Bloody Brethren in putting Joseph to Death Gen. 37.21 22. 'T is probable that Reuben was absent when this cruel consult determin'd Joseph's Death or if present he presently disapprov'd of and enter'd his Protest against their Devilish Determination Josephus relates Reuben's Reasons whereby he disswaded them from this Bloody Butchery His first Argument was in respect of God that he would surely see them as he saw Cain slay his Brother Abel His second Reason was in respect of their Father whose great grief for Joseph's death would certainly be a Cor-dolium to him and break his Heart His Third Reason respected Joseph that he was but a Child and therefore to be pitied and he was then Brother too and therefore to be spared His Fourth Argument as to themselves that thereby they would bring upon their own heads the guilt of innocent Blood Whether Reuben improved any such Arguments or no we know not having only Josephus Authority for them and the fair probability that must be acknowledg'd both of and in them However this we know more infallibly from Moses who was Divinely inspired in his Pentateuch telling us that Reuben as soon as he heard of his Brethren's profligate Plot and Project against Joseph he endeavour'd to hinder it and to deliver Joseph from dying by their Hands And when he could not do this by his own Strength they all unanimously raging against him for his so perswading them He then gave them a well-pleasing Diversion saying Shed no Blood but cast him into this Pit c. probably adding that the slaying him would be a breach of God's Law to Noah Gen. 9.5 His blood God would require of them but their casting him into the Pit would accomplish their Design without any Bloodshed for there he would die by Famine though their hands were not upon him but in no wise shed any Blood for every drop of Blood hath a Tongue to cry for Vengeance Gen. 4.10 Yea and Moses further most plainly intimateth Gen. 41.22 that Reuben perswaded them to more than they would yield to However he prevailed in this to have Joseph cast into the Pit as Moses expresly saith not with any design that he should die there for to be kill'd by Famine is far worse than to be Slain by the Sword bur to Deliver him out of their Hands unto his Father again by which means he might hope to be reconciled to Jacob whom he had so foully offended by his former Incest and however it was happy that though they hearken'd not to Reuben in all things he exhorted them unto Gen. 42 22. they hearkened to him thus far God would have it so and he will ever have some Reuben or other to deliver his innocent Josephs that go whither their Heavenly Father commands them as Joseph did here what his earthly Father bid him do Gen. 37.13 14. 'T is not in vain for some one Elder Brother or great Man to stand up for God and his People against many Adversaries when the Pharisees designed to put Christ to Death Nicodemus though he had none to second him stood up in the Council spoke in his behalf and for that time disappointed their Devilish design Job 7.51 and the like
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life