but also 1. All the whole brood of Devils which Lucifer drew into the same condemnation with himself and therefore is call'd the prince of Devils 2 All the whole race of wicked men call'd the Children of the Devil as before John 8.44 and 6.70 and Act. 13.10 according to the mystical sense for God having catch'd Satan in the Serpent holds him fast there until he had past this direful Doom upon both in one Satan entred into the Serpent willingly but he was held there unwillingly by Gods hand 2. By the Seed of the Woman is meant primarily that God-man Jesus Christ who is Christ personal and secondarily all the Elect of God in Christ and those are call'd Christ Mystical 1 Cor. 12.12 the head with his Members and though the man be not expressed either in the former or in this latter clause yet is he not in either to be excluded Man is left out here as holding out the great mystery of the Incarnation for Christ was so the Seed of the VVoman that he was not at all of mans Seed Isa 7.14 and between Christ and Satan was the widest enmity for Christ consented to Satan in nothing when the Prince of this World the Tempter came to Tempt our Redeemer he found nothing in him Joh. 14.30 no compliance no corruption to work upon yet as the Seed of the Serpent is collectively taken not only for Beelzebub the Prince of Devils and the God of this VVorld but also for all the Evil Angels that did fall with him and for all the reprobate that are led captive by him so the Seed of the VVoman must also be collectively taken including all the Elect as Members with the Head Thus the blessed Virgin together with all true Christians in Christ are included who are all said to wrestle with principalities and powers and spiritual wickednesses in high places Eph. 6.12 and their whole life is a warfare 1 Tim. 1.18 The third pair or couple of Champions to match each other in this Enmity and Hostility is again primarily Christ and the old Serpent Satan whose Duel was fought in the fulness of time Mat. 4.1 to 13. and Luke 4.1 to 13 See a full description of this most dreadful Duel in my Church History plot the 22th from page 317 to 327. Christ alone is that stronger Man that conquers the strong Man Luke 11.21 22. that draws the Dragon out of his Don and cracks his Crown as is here promised that destroys his works Heb. 2.14 that makes him to fall like Lightning from Heaven Luke 10.18 yea from the Heaven of mens Hearts 2 Cor. 10.4 that he himself might dwell in them Eph. 3.17 It was Christ that personally spoiled those principalities and powers and made a shew of their broken Heads openly triumphing over them on his Cross Col. 2.15 Christ was that only one of the Seed of the Woman that was able to match and over-match the Devil and he personally comes out of the Camp of the Saints as David did out of the Camp of Israel to fight Hand to Hand with this great Goliah and therefore it is said here he shall not so much assault thy Seed Oh Serpent but thy self Oh Satan for in his destroying thee he destroys thy Seed also seeing the Serpent and his Seed stand and fall together and that he may destroy thee 't is said he shall not so much assault thy Tail Oh Serpent for that being cut off may grow again but thy Head where all thy Power Policy and Poyson lyeth he shall break thy Head and trample thee under his Feet yea and he will tread him under our Feet shortly as he hath already done under his own Feet Rom. 16.20 All the Godly Seed of the Woman shall secondarily partake of this Triumph in Christ as all the wicked Seed of the Serpent shall be trodden under foot with Satan In all this the Law of Retaliation is observable God gives Satan here Middah beneged Middah as the Hebrew phrase is measure for measure Per quod quis peccat per idem punitur ipse Satan was now Triumphing in his Victory over the Woman now God retaliates the Devil as he had seduced a Woman so he should be destroyed by a Woman Here is an excellent Antithesis Satan had conquer'd Eve and her Seed but Mary who is call'd a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency Gal. 4.4 and her Seed Christ should conquer Satan By the former Haishah or Woman came in Death but by the latter came in Life and Salvation The Seed of the Woman shall break the Serpents Head that is Satans Kingdom Headship and Dominion over Men yea and Sin which is the Scepter of his Kingdom and till this be done all that the Devil can do is to bruise the Heel of that Holy Seed he may nibble at the Heel but he cannot reach the Head Achilles is said to receive his Mortal Wound by Pyrrhus in the Heel but he that is born of God keepeth himself so that the wicked one cannot touch him 1 John 5.18 However not with any of his deadly touches He cannot thrust his venemous Sting so far into him as to cause him to die for Christ who is our life Col. 3.4 can as soon die at the Right Hand of his Heavenly Father as in the Heart of a true and sound Believer because his Life is hid with Christ in God The Fathers Life is bound up in the Life of his Child as Gen. 44.30 The Devils Commission here is not to hurt both the Heels but one only as before so that the faithful Christian shall stand firm upon one Heel even when he is hurt in the other and even this hurt in one only Heel is far off both from the Head and from the Heart and though the iniquity of his Heel do not only encompass him but also through the Serpents subtilty overturn him too yet God redeems his Soul from the hands of Hell Psal 49.5 6 16. The Believer riseth again and becomes more than a Conqueror Rom. 8.37 And what is that but to be a Triumpher 2 Cor. 2.14 We do over overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because through Faith in Christ we overcome before we Fight and are sure and secure of Victory Christ himself hath broken the Head of the Tempter and he hath left only Tale-temptations for us to grapple with which Christ in us the hope of Glory doth also conquer for us while he reigneth in us and rideth on us as on his white Horses all the World over Conquering and to Conquer Rev. 6.2 Therefore this bruising of the Heel as it relates to Christ personal points out 1. The Humanity of Christ which was his Heel or lower part as his Divinity was his Head or upper part and which Satan did indeed bruise or 2. The Heel or lower end of Christs publick Ministry When Christs hour was come and that hour of the power of darkness then the
and that therein and thereby he affected a Dominion over all his Elder Brethren yet no such design now could Joseph possibly think of seeing he because of his Childish simplicity did not understand the Scope of his own two Dreams as yet therefore could not now aspire at any such Empire or Prae-eminency it follows then that in this Diabolical Sarcasm the Divine Majesty himself was shot at by those Arch-Archer seeing God and not Joseph was the true Bagnal Hachalomoth or Lord and Master of those Dreams Envy which was the cause of saying so of him Gen. 37.19 and at last of selling him Act. 7.9 c. is of that notorious nature that so it may Gall or Kill with its Gall it cares not whether it be True or False what it alledgeth Envy usually aggravateth Allegata citra probata matters urged beyond what can be proved by Truth so it may but be mischievous enough From the same Hellish Hatred and Envy did those base Pharisees call our Blessed Saviour this fellow Mat. 12.24 as if the Devil whom Christ cast out of the poor Demoniack had now possessed them Thus also they give him no better a stile but this Fellow Mat. 26.61 and Joh. 9.29 yea sometimes worse even Beel-zebub Mat. 10.25 or Baal-zebub 2 Kin. 1.2 The Lord of Flies just as those Brethren in Iniquity call'd Joseph who was a Type of Jesus as after Baal-chalomoth the Lord of Dreams this Baal-zebub was the God of Ekron that is the Devil of Hell for of Ekron comes Acheron which signifies Hell as Virgil saith Flectere si nequeo superos Acheronta Movebo If I cannot oblige Heaven I will Conjure Hell for me Thus as Joseph was scornfully call'd a Dreamer so Jesus was call'd a Devil yea the worst of Devils the Prince of them As those prodigiously Blasphemous Miscreants oh how they belch out of their black Mouths such Branding Blasphemies against the Prince of Life and Glory A Wonder it was that at the hearing thereof the Heaven did not Sweat the Earth did not shake the Sea did not Swell over all its Banks and the very Air did not deny them Breath wherewith to utter such Hellish Excrements Thus also the Popish Pharisees of our times call the Protestants Puritans Round-heads Whiggs Hereticks Dogs yea Devils yet all this is no more than what befel our Lord himself the Servant is not greater than the Master Mat. 10.25 If this were done to the Green Tree Hos 14.8 what may the Dry such as we are expect Luk. 23.31 and 't is no more than what he foretold They shall in Hatred cast out your Names as evil for his sake Luk. 6.22 as those later Pharisees call'd Athanasius Sathanasius Cyprian Coprian Calvin Cain Farel Devil c. disdaining to name them by their own Names as Joseph a Dreamer here Thus have we First seen the Impulsive Cause in the Sellers selling Joseph to wit out of Envy c. now a word or two Secondly What was the motive that moved the Buyers of him those Midianitish Merchants to buy Joseph Those Merchants had been at the Mart at Mount Gilead as is before noted where they had furnish'd themselves with all Spicery Balm and Myrrhe carrying their Merchandize upon Camels thence down to Egypt Gen. 37.25 a Country most famous for Embalming the Dead with those Spices God undoubtedly who sent them thither as above made them willing to make one purchase more though their Camels were well loaded with rich commodities and likely they had wared the most of their Money yet had they as Providence order'd it some small sum left in a Corner still might they but meet with another good bargain in their way home As Envy moved the sellers to sell Joseph so Gain moved these Buyers to buy him they consulted nothing but their own gain in all their purchases whether of Persons or Things and were ready for either what came first to hand might it be but of worth in it self yet purchaseable at a low cheap and easy price they dare then venture upon the buying provided they have any prospect of selling again with advantage They went to Gilead Mart on purpose to purchase Spices and other precious things they come hither without any purpose to purchase a person That was their business this but a by-business They act themselves in the former but are acted of God in this latter being over-ruled by his Providence yet was their Act Voluntary as drawn forth by an hope of gain A Merchant that cares not how he comes by his Commodity so he can but compass it is call'd a Canaanite Hos 12.7 so Hebr. He is rather of that Cursed Seed of Canaan than of that Blessed stock of Israel Such Merchants were those of Midian who never ask'd those base minded-Brethren what right they had to sell their Brother but without asking Questions purchaseth the Jewel Joseph seeing the Sellers willing to be rid of him at any rate proposed so poor a price as the Buyers did not grudge to give Here was no need of the Song of an Harlot to allure her Paramours Isa 23.15 The low price Joseph was valued at by his undervaluing Brethren was a sufficient Bait and Allurement to greedy Merchants without any alluring Song of an Harlot to promote the Bargain there is some Affinity betwixt Meretrix and Mercatrix as in the Prophets allusion where v. 17. Merchandizing Tyre useth meretricious Tricks the Songs of an Harlot to advance her Trade and Traffick Here Sin stuck betwixt the Buyer and the Seller the Apostles rule is Let no Man defraud or go beyond a Brother 1 Thes 4.6 a thing Monstrous and Unnatural What can this be called where a Brother is sold to Strangers and that for a Slave at the Price of a Slave or something under Exod. 21.32 and if Josephus say right he was sold to those Mudianites upon condition not to let him go out a Free-man from Slavery untill he came to be seventy years old a long and tedious term of bondage being now but 17 years old Undoubtedly Joseph could not be silent and tamely or tacitly suffer such a bargain to be struck up without his gain-saying He could not but say to his Brethren I beseech you do not sell your Brother even in the Merchants hearing Both turn to him the Deaf Ear his Brethren deny him to be their Brother but affirm him to be their Bondman The Midianites from filthy Lucre are too facile to believe them quod volumus facile credimus they are the more credulous because they greedily grasp and grip'd at so pretious a commodity for so contemptible a Price Though they did not now know the full worth of Joseph who prov'd the Jewel of the World as he had been his Fathers Jewel little thinking they were buying him who should one day be the Lord of the Land of Egypt yet this they knew that he as an Hebrew Youth was of far more worth than the Price proposed to them the
Apostle calls The wages of wickedness 2 Pet. 2.15 it being for a wicked Art and for a wicked End as thinking to bribe him with Gifts that he might curse Israel c. 3. By what Motives beside the Money is Balam's first call seconded Answ Those Princes the Messengers back their Suit to him with two Arguments the first is drawn from their own and their Master's Danger because they saw Israel mightier than they which was the fruit of God's Blessing upon his People according to his Promise Gen. 18.18 and according to his Performance also Psal 105.24 as their Enemies did acknowledge Exod. 1.9 c. the more molested the more multiplied in the very Land of their Affliction and so while wandring in the Wilderness This Balak look'd on without cause as threatning his Kingdom 's Ruin Their second Reason or Argument was from the Facility of the enterprize 't was easie for Balaam to curse Israel which done it would be easie for the King to destroy them ascribing to this Sorcerer an infallible Power of Cursing whom he pleased which is only the Work of the great God Gen. 3.17 18. and 4.12 Mar. 11.21 c. No doubt but herein either Balak flatter'd Balaam greatly or God had suffered to Balak's Knowledge Balaam's Sorceries to be very successful in such Cases as God did to those of Simon-Magus Act. 8.9 10. and among the Pagans such magical publick and particular Imprecations and Execrations against their Enemies did by Divine Permission oft prevail in War by raising up Infernal Spirits which they call'd their Tutelar Gods to annoy their Adversaries by some damnable Contract and implicit if not explicit Covenant with the Devil the Lord judicially suffering them thus to erre in their ways and giving them up to believe the lies of Diabolical Divination Yea and among those blind Heathens the Devil to drive the more subtle Trade for Hell used to play a double Game imploying the Familiars of Magicians not only to lay on Evils as Evil Spirits but also to take those Evils off by Collusion that they might seem to be good Spirits and here this Soothsayer must bless Balak and curse Israel the Devil doing Evil both as an Angel of Light and as a Prince of Darkness and more hurt by resembling the former than by being really the latter and had God suffered the like success here Balak's design was most dangerous for obtaining his Desire could Balaam have compass'd a Curse from God upon Israel they had been easily vanquish'd for whom God blesseth their Enemies flee and whom he curseth they become a Prey to their Adversaries Deut. 28.7 25 33. and Psal 37.22 This Sorcerer had the Devil on his side and at his beck but the God of Israel would not be so as afterwards The Fourth Inquiry is What was the Issue of Balaam's first call by Balak Answ When Balaam had received such an honourable Embassage ver 7. He suspended his Answer to it until the next Morning ver 8. for that Night he took as time little enough to consult with his Diabolical Oracles though this Prophet of the Devil pretended to receive his Revelation from Jehovah the better to impose upon the credulity of those Embassadors that he consulted with God and not with the Devil Hereupon some Rabby's say that his pretending to consult with Jehovah was the Reason why the Princes of Moab are here only mentioned for the Princes of Midian mentioned in Conjunction with those of Moab ver 7. hearing that he would consult with God did thereupon withdraw themselves as despairing of Success For they knew from Jethro their Prince that God would never Consent to the Destruction of that People who were so near and dear to him But suppose it was not the Devil who is call'd the God of this World 2 Cor. 4.4 and might be this Sorcerer's God that He promis'd those Princes He would consult with that Night but Jehovah the true God which may well enough be supposed 1. Because the business Balaam was courted about concerned the People of Jehovah whom Balak sought to turn God's Favour from and to bring God's curse upon them by this Inchanter's means therefore of him he must make his Inquiry 2. The true God might come to this wicked Man by Night as 't is said ver 9. and 20. who used to speak to the true Prophets by Dreams and Visions of the Night Numb 12.6 Job 4.13 and 33.14 15. Jerem. 23.25 28. And sometimes God revealed his Counsels for his People's sake to wicked Men of old in Dreams by Night as to Abimelech Gen. 20.3 to Laban Gen. 31.24 to Pharaoh Gen. 41.25 to Nebuchadnezzar Dan. 2.45 and 4.21 22. so still God gives Gifts of Prophecie to those no better than Workers of Iniquity Mat. 7.22 23. and 24.24 and 2 Tim. 3.8 c. But it may not a little be admired and doubted how this Soothsayer could be thus Confident to have the true God at his Beck that he should have God's Counsel that Night so bring the result next Morning to the Princes because 1. This Spelman of Satan could not be in Coverant with God so as to command him concerning the Work of his Hands Isa 45.11 Though undoubtedly he was in Covenant with the Devil and had his Familiars at his Call and Command Nor 2. Was Prophecy any constant Gift or an abiding Quality by which even the true Prophets might always operate in their Prophesying Work and as often as they pleased but their particular Revelations did absolutely depend upon God's good Will and Pleasure To this I Answer 1. That the ground of this Mad Prophet's as he is call'd 2 Pet. 2.16 Confidence was by Reason of the Experience he had divers times of Divine Revelations granted unto him upon his former Requests 2 Pet. 1.21 Answer 2. Balaam being a Prophet of the Devil and a Magician as Basil Chrysostom Origen Augustin c. prove him to be 1. From his being call'd a Soothsayer Josh 13.22 2. From his using Inchantments Numb 24.1 with 23.23 therefore He built so many Altars c. 3. From his endeavouring to Curse Israel c. He was undoubtedly in contract with that Prince of Darkness and by Vertue of that Covenant He could command the God of Ekron Beelzebub though not the God of Israel according to that of the Poet Flectere si nequeo superos Acheronta movebo Though God might not come at his Call he knew the Devil would And though He had some Knowledge of the true God yet was it notoriously jumbled and mingled with Pagan Superstitions and Diabolical Witchcrafts while he covered the practick Part of his Worship with a fair pretence of Divine Revelations Answer 3. Though the Spirit of God came upon this wicked Man in Divine Revelations that Night as 't is said was done Numb 24.2 yet was it for glorious Ends to discover the Rottenness and Hypocrisie of this mad Prophet who was courted by Foreign Nations as the great Power of God
Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiâ—â—tion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
Kingdom of Persia Remark the Second Hence Daniel nameth only Darius his settling the Kingdom consisting of 120 Provinces over which he set 120 Princes whereof Daniel was Chief c. Dan. 6.1 2 3. and this he did with all expedition even immediately after the Conquest of Babylon within the compass of that Year saith Dr. Lightfoot for which Haste Junius renders this Reason because he was now come to his Old Age which is call'd an Evil Age Eccles 12.1 and desir'd to see some Settlement before he died Josephus saith that Darius carry'd Daniel from Conquer'd Babylon along with him into Media out of his great Veneration to him because 1. He had foretold the fall of Belshazzar c. for which cause Nebuchadnezzar had favour'd Jeremy Jer. 39.11 c. 2. He saw in Daniel a Right Noble Spirit even the Spirit of the Holy God And 3. Because himself was now Old and unfit for Government and therefore Darius took Daniel along with him for his Assistance Jos Antiq. 10.12 N.B. 1. We read how Daniel Prophesied in the first Year of Belshazzar Dan. 7.1 c. of the four Monarchies which he calls Beasts because they were all Beast-like unruly troublers of the World especially of the Church in the World The Jews thought that when they saw the first Beast the Babylonian Kingdom destroy'd and themselves in hope of returning from Captivity they might enjoy sublime Peace and God's Plenty after their Return To this Daniel saith Nay in a plain Denial saying Three Beasts were yet to follow in troubling them and this Prophecy he wrote in Chaldee for a Caution to the Chaldees but Belsbazzar would not be caution'd but by Pride and Profaness ruin'd himself and all his N.B. 2. Daniel after that first Year of Belshazzar Prophesies again in his third and last Year Dan. 8.1 c. Now was Babylon closely besieged therefore Daniel could not be corporally at this time in Shushan the chief City in Persia but in Vision only ver 2. saith Maldonate tho' Josephus saith it was in Ecbatane a prime City in Media In this Chapter Daniel Prophesies how the Grecian Goat should destroy the Medo-Persian Ram as he had done the Babylonian and how in the 137th Year of the Grecian Monarchy when the Transgressions of the Jews are come to the full a little Horn should arise out of Alexander's Successors namely Antiochus Epiphanes which would cast down the Doctrine of Truth and its Professors to the ground prospering in such Practices for a little time which as Christ himself that Palmoni Hammadabbar or Excellent Speaker or Wonderful Numberer ver 13. Interprets to last not all out 7 Years which was much less than their 70 Years Suffering in Babylon for 23000 Natural Days of 24 Hours do but amount to Six Years Three Months and Twenty Days so Gracious was the Messiah to put so timely a period to his Peoples Sufferings at that time in their own Land ver 14 20 24. but the Prince of Princes against whom he Warreth shall at the end break him in pieces by laying a loathsom Disease upon him and so wrap him up without the hands of Man in the Sheet of Shame v. 25. This Prophecy Daniel writes in the Hebrew Dialect and all the following Chapters to the end of this Book because these all concerned the Jews to know as before he had writ in the Chaldean Tongue from the 2d Chap. ver 4. to this Chap. the 8th because it concern'd the Chaldeans c. This sad Vision made Daniel Sick out of Sympathy with Sion yet prudently he restrain'd his Sorrow and rose up to do the King's business ver 27. Which words make it manifest saith Polanus out of Calvin that Daniel was not now in Persia but in Babylon executing the Office of that Triumvirate or Chief of the three Princes who had the oversight of the 120 Governours whom Darius had plac'd over his 120 Provinces whose Accounts Daniel took both of Tribute and Affairs with his other two Co-partners N. B. 3. Darius being enamour'd with that excellent Spirit of Prophecy Prudence c. he beheld in Daniel design'd to preferr him over all the Princes and Presidents and to commit to him the Government of the whole Realm when he found himself disenabl'd for it by his Old Age Dan. 6.3 This singular Promotion of Daniel conceiv'd to be presently after the Conquest of Babylon and Settling of the Empire made this Holy Prophet a most obnoxious Eye-sore and object of Envy to all the Princes and Presidents who hereupon Club their Wit with the Devil as well as one with another ver 4. to find some fault in the Management of his High Matters that they might impeach him of High-Treason say Grotius and Vatablus and so take him out of their way but they failed in this Impious Project Remark the Third Is hereby Introduced No sooner had God promoted Daniel thus High for the good of his Church in her low Estate still in Babylon to have such a Friend in the Court as this prudent Prophet to Plead for them but presently the Devil imploys all his Imps and Instruments to Remove him out of the way and when they could find no Treason in him as to his Service of Man saith Grotius they resolve to find it in his Service of God They lay their Plot to destroy Daniel but God over-shoots the Devil in his own Bow Mark 1. Those Plotting Princes do Request of this King Darius to Establish a Royal but a most Irreligious Statute That whosoever shall ask a Petition of any God or Man for 30 days save of thoe O King he shall be cast into the Den of Lions ver 5 6 7 8. This Act of Vniformity by an Vnalterable Decree is the Plot. Mark 2. This too facile Old King now in his Dotage was easily overcome to pass this Act and to Sign it with his Signet Manual because saith Capellus it was accommodated to his ambitious Humour now flush'd up with his new Conquest of Babylon he can now swallow down Divine Honour done to him beside saith Junius this would exalt him above his Corrival Cyrus c. Mark 3. When Daniel understood what was done ver 9. hearing it proclaim'd He left the Court as unwholesome Air to breath in and retiring to his House he comfortably converseth with his God his Windows being ope as his Custom was ver 10. and this Custome he would not break in shutting his Windows now either to the scandal of the Weak or scorn of the Wicked who watched him and would have charged him with Dissimulation if he had shut them c. Mark 4. These Watchers found Daniel thus praying upon his Knees The Sun shall sooner stand still in Heaven than Daniel will stop his praying to his Father in Heaven Who can stand before Envy Prov. 27.4 those envious ones had now got matter enough they come with full Mouth to accuse Daniel to Darius ver 11 12 13. they call him in
the Water of Baptism but presently that Spirit of burning so called Isa 4.4 drove him into the Fire of Temptation Mark 1.12 that is suddenly carried him who was most willing to go as the Scape-Goat under the Law into the Wilderness Lev. 16.21 Though the Spirit permitted him to be buffered there yet He so supported Him under all his buffetings there that his Valour obtain'd the Victory The Good Spirit that abode on him and in him proved too hard for the Evil Spirit that came against him This place of Temptation is suppos'd to be the Wilderness of Sinai N.B. Note well No Place more fit for Satan to Assault our Saviâ—â— than this where the Law which is the Strength of Sin was Delivered Though the Son of God was without Sin yet took he upon him the Sins of the World There did our Lord fast Forty Days and Forty Nights as Moses and Elias had done in the same place before him and all these three great Fasters met together upon Mount Tabor afterwards Mat. 17.4 5. Luke 9.30 c. when the same Voice at his Baptism was Reiterated with this Addition Hear Him and confirmed more publickly with Thundring John 12.28 In this Wilderness was Christ those forty Days and Nights among Wild Beasts Mark 1.13 yet sate He there in the midst of those fierce Brutes as Adam had done among them in his State of Innocency These furious Creatures saw in Christ the perfect Image of God and therefore reverenced him as their Lord as they had done Adam before his Fall and were we but amiable in Christ we should be in League with the Beasts of the Field Job 5.21 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him Exod. 11.7 Yet Christ was not only among Wild Beasts but also among cursed Devils here By whose Ministry the Prince of Devils Invisibly Tempted Him as he doth other men all the forty Days and Nights Luke 4.2 striving to inject sinful Thoughts into him but could not prevail because he could find nothing in him John 14.30 The Tempter struck Fire all that Time but found nothing but wet Tinder for his Sparks to fall upon Therefore at the forty days end he takes new measures and appears visibly not in any ugly shape for Christ was not to be frighted with Phantasms c. but in an Angelical splendour thinking to deceive him in the shape of an Angel of Light as He had done our First Parents who took him to be a good Angel N.B. Note well All these forty Days Christ spent in Solitude Fasting Watching and Prayer as a Penance for our Surfeitings and other Sins and for a preparative unto His following conflict Christ was afterwards an Hungry then Satan makes his first Assault not in the time of his fasting but when he was Hungry after Fasting with which Argument he would have persuaded Him that He could not be the Son of God yet pretending friendship He proposed a way both to refresh his Humanity and to give a Proof of his Deity Hoping that his Hunger together with a desire to convince the Devil would prevail to make him get Bread before the time at the Devil 's bidding and in his way but Christ Answers God hath promised to provide for those that are Imployed in his Service and accordingly Christ had Bread brought him by Angels which was far better than what the Devil would have help'd him to The Third Place The Devil by God's leave Makes Christ go on Pilgrimage from the Wilderness to Jerusalem The Tempter by Divine Permission hurries the Humane Body of Christ violently through the Air whereof he is call'd the Prince from Mount Sinai to the Holy Temple and there placed him upon a Pinnacle reputed six hundred foot high enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom From hence the Devil bids Christ cast himself down This was a filly suggestion and but a little of the craft of a subtle Serpent in it For how improbable it was that so Prudent and Pious a person should Tempt God to so unnecessary a Protection when there were Stairs to go down However this is the Devil's Way and one of his Methods to N.B. Raise Men up to Pinnacles of Power Pomp and the greatest of Grandeur to make them Proud and Presumptuous ut quo altius scandunt eo sublimiùs decidant that the Higher their Climbing is the Lower their Fall may be this an Heathen Author could say Height of place gives opportunity of Temptation The longest Robe though never so richly Embroidered Enamel'd and Studded with Silver Gold and the most precious Pearls contracts the foulest Soils nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles Height it self makes the Brain Swim and causes a Vertigo c. Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman Herod Dioclesian c. N.B. Note well This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or oâ— Profession all he can do is to persuade us to cast our selves down The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled This is our Mercy This Dog may Bark at us but without Divine Permission and Humane folly He cannot Bite us His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him to untye his Chain and loose his Muzzle for Him that He may Devour us by making us Destroy our selves Hos 13.9 what is this compliance with that cursed Cur's Counsel but to Tempt the Tempter and to meet him the better half way to fetch in our own Destruction Can we reckon that Idolater a Wise Man who in his Worshipping Fire for his God must needs out of his Blind Zeal bestow some Busses of love upon his Idol and thereby Burnt his own Lips Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband merely to exercise her Patience when she had her wish she found by smarting experience that even her Victory paid not the cost of her Conflicts much less of her Danger of being oft strangled in Imbraces They are Fools that dare contend with Fire c. Can we expect that the shining Sun will cure our sore Eyes Or can an heavy Burden Help and Heal a broken Back Then Tempt not the Tempter If we pray Lord lead us not into Temptation then may we not Lead our selves into it The Fourth Place was an exceeding High Mountain whither the Devil carried Christ again on Pilgrimage The Good Spirit did lead him to the two former to wit unto Jordan for his Baptism and into the Wilderness for his Temptation But it was the Evil Spirit that carried Christ both to the Pinnacle of the Temple and to this Exceeding High Mountain What this Mountain was the Evangelists mention not 't is conjectur'd
shall call on the Name of the Lord Zeph. 3.9 and while the Devil's Dogs without either Gag or Muzzle do bark at the Miracle of Mercy with the pestilent Pharisees ascribing the glory thereof to the Prince of Devils they with the multitude marvel glorifying the God of Israel The 5th Remark is Where-ever Christ the Lord of Light Life and Love met Satar that Prince of Darkness he put him to the foil and served a Writ of Ejectment upon him as Luke 11.21 22. Their first meeting was in Heaven and thence did he cast him out as Ezek. 28.16 I have cast thee out of my holy Mountain c. and when he found him in the Firmament as Prince of the Air Eph. 2.2 from thence he made him fall like Lightning Luke 10.18 Rev. 12.8 12. And where-ever Christ found him in any Daemoniacks as there were many while Christ was below in the days of his flesh even there he cast him out which was a torment to him Mat. 8.29 though he found a whole Legion of Devils with him to assist him a great Army of them and here he did so out of thin Dumb Man And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts which he accounts his Heaven but is cast out by the mighty power of the Gospel though full sore against his will but the Devil hath not so much Power as Malice otherwise neither the Church nor the Children of God would have any Rest but he is Routed and Outed every where After this Christ came into his own Countrey Nazareth Mark 6.1 2 3 c. where he was bred though not born and where he had preached astonishingly yet in danger of his Life Luke 4.29 Hither Christ is now come again to try whether they would give him any better Reception but he found them no changelings his Entertainment now was much answerable to the former only not so full of danger There he could not because he would not do any mighty works for Unbelief had as it were weaken'd the hands of Omnipotency it self c. and put him to the marvel that they believe no more CHAP. XXI NOW when Christ's Miracles of Mercy to many had made Him famous to all He went round about the Cities and Villages teaching his Oracles Mark 6.6 and Matth. 9.35 and finding multitudes swift to hear this drew forth his bowels to send forth more Labourers into the Harvest which now looked white and even hanging down for the hand of the Mower Mat. 9.36 37 38. John 4.35 Hereupon he sent out his Twelve Disciples who had been a long time as Probationers with him c. to become Preaching Apostles with power for healing Diseases and for casting out Devils lest the People should be under that Judgment which Moses of old had deprecated Numb 27.17 〈◊〉 Sheep without a Shepherd therefore as Moses had sent out Twelve Men to spy out the Land and likely by Two's and Two's so the Messias sent out his Twelve Apostles by couples and possibly just as they are ranked together Mat. 10.2 3 4. that in the mouth of two Witnesses the Truth might be confirmed Upon this Mission and Commission Apostolical take these short Remarks 1. Fallen Mankind are not said to be like Dogs or Swine which tho' lost or lugg'd can find their way home again but like lost Sheep Isa 53.6 so silly a creature as none more apt to wander and none less able to return 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life and now nigh gasping their last because of such Wolves as Saul Act. 9.1 moved him to send Shepherds 3. Christ goes the Circuit himself then sent his Apostles thither Happy we when Christ goes before us c. 4. Men ought to be Disciples before they be made Ministers 5. Christ's Ministers meet with hard fare in an evil World Persecution Imprisonment c. 6. Yet Christ takes care for their satisfaction and settlement 7. He qualifies with Gifts whom he sends upon his Service giving them both protection and provision necessary 8. 'T is a great honour to be one of Christ's Retainers the names of those Disciples are all Registred in holy Writ when the Grandees of the World and Men of Renown either lye wrap'd up in the sheet of shame or at least rot away in the grave of oblivion 9. The Workman is worthy of wages as well as meat of double honour countenance and maintenance 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work 11. Preaching is God's means appointed for Recovery of lost Sheep 12. No less than a Kingdom and that of Heaven can buy men out of their sweet sins Too many say as in Jotham's Parable Shall I leave my fat and sweet to Reign with God in Heaven The most chuse rather for a little sweet of sin with the wicked on Earth and in the Issue to roar with the Devil in Hell 13. Saints though poor are God's Worthies when Sinner's though rich be of little worth Prov. 10.20 14. The Place of Minister's Rendezvonze must not be in the houses of prophane persons who are great without God but with those small Fishers who bite better than great ones at the bait of the Gospel 15. Christ will have his Ministers maintained in an honourable way and not like Beggars from house to house 16. Christ hath a day wherein to judge and condemn Despisers such have the two sure signs of all Reprobate Goats to wit not Receiving his Ministers to house and harbour nor hearing their words N.B. Note well As Christ's Apostles were Preaching up and down according to their Masters Mission Herod beheaded John Baptist as before mentioned at large chap. the 10th a little before Christ's Third Passover came which then drew nigh when Christ Retired upon his hearing of the Baptist's Murder by Herod John 6.4 Mat. 14.13 Mark 6.30 and Luke 9.10 Herod hearing of the fame of Christ in his Miracles thought him to be John whom he had beheaded by his Dancing Daughter Herodias had buried the Baptists's head in her own Palace-garden to secure it from a Reunion with his Body which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby John's Disciples come and declare their Master's Death to Jesus which also affrighted all the Apostles home to their Master with whom they retired into a desert place till the Passover came and then they attended their Master thither In the mean time Herod is now perplexed though he now with the Sadducees for the Leaven of Herod Mark 8.15 is all one with the Leaven of the Sadducees Mat. 16.6 hath made himself believe that there was no Resurrection Judgment-Day or World to come the better to still and stifle the noise of his bawling and brawling Conscience Yet all
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâ—â—â—ls Temple was for the Prince Ezek. 44.2 3. A mans Mouth is his gate and his tongue in that gate should neither stir nor sit still but at Christs command there is a time to speak and a time to hold ones peace Eccles 3.7 Christs time of speech and silence is a seasonable and profitable golden time such God-praising tongues are indeed as the tongues of Angels 1 Cor. 13.1 whereas God-blaspheming Tongues are no better than the tongues of Devils those Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell To conclude concerning the Body and its Parts in a word all the Members of Mans Body were the weapons of righteousness before the fall but since they are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of unrighteousness Rom. 6.13 which phrase imports the Devil to be a King who hath his strong holds 2 Cor. 10.4 as well as his Kingdom Matth. 12.26 Sin is his Captaâ—n-General commanding the whole Body Rom. 6.12 he hath his fighting Souldiers under him which war against the Soul 2 Pet. 2.11 and every member of the body becomes a weapon of sin in the hands of those Souldiers Rom. 6.13 Now the throat is an open Sepulchre ready to receive a Mort-morsel in its gaping nature Psal 5.9 which sends out much noisome stench and wherein is oft buryed the good name of their betters when their Tongues as a Rapier hath first run them thorough now the feet are swift to shed blood Rom. 3.5 Isa 59.7 as Pauls were till God stopp'd him in his cursed Career or run into all evil trotting apace and taking long strides towards Hell as if fearing Hell should be full and no room to be for them before they get thither Now the hand is an hand of mischief Psal 26.10 Mans right hand is a right hand of falshood instead of a right hand of fellowship Gal. 2.9 of Faith and Love yea the Heart that principal internal member as 't is primum vivens ultimum moriens the first that liveth and the last that dyeth was before the fall as the Throne of Solomon whereon the King sat and as the Sanctum Sanctorum the holiest place of the Temple wherein God dwelt but now 't is become Satans seat Revel 2.13 he hath filled the Heart from corner to corner Act. 5.3 and he hath filled it with Murther Adultery c. Matth. 15.19 yea with all unrighteousness Rom. 1.29 top-full of vanity and villany So that the heart of the wicked is now little worth Prov. 10.20 as little as may be till purchased by the merit and renewed by the Spirit of Christ 'T was a great Curse Elijah denounced against Ahab that his Ivory Pallace should be turned into a stinking Privy 1 Kin. 22.39 with 21.22 and 2 Kin. 10.27 yet far worse is befaln the Heart of Man which was holy and excellent but now is become a receptacle of all uncleanness See my Hearts Treachery at large While Adam was a wise man in his pure estate his heart was at his right hand he managed his matters discreetly and dextrously he was handy and happy at all his concerns but becoming a fool by his disobedience then his heart falls to his left land Eccles 10.2 this made him and his do all things aukwardly as those that are left handed ever after His Eyes were at first in his head Eccles 2.14 but sinking into his heels he ran away from God when his heart was touched with hell-fire in the fiery darts of the tempter Ebur nitidissimum adhibito igne nigrescit the brightest Ivory if smutched with the fire contracteth a filthy blackness then was the Ivory Pallace of innocent Adam sadly soiled CHAP. IV. Of the Soul of MAN HAving discoursed largely of the excellency of the Body which is but the House Scabbard and Cabinet the Soul is the Guest the Sword the Jewel in the Body I now come to speak of the Souls Excellency 1. in general As the greatest thing in the great world is Man so the greatest thing in the little world Man is the Soul which Jacob calls his honour Gen. 49.6 or glory as the word Chabod signifies The Soul is the glory of a Man not onely as it is the Breath of life and of a more noble nature than other Creatures but also as it is a beam of Eternity an abridgment of the invisible as the Body is of the visible world and as it is a Spirit that had its immediate original from the Father of Spirits Hebr. 12.9 Gen. 2.7 Num. 16.22 and seeing the Soul is a nobler part of Man than is the Body therefore 't is frequent in Scripture Synecdochically to put Soul for Man and Souls for Men Gen. 12.5 14.21 Exod. 1.5 c. The very light of nature hath called it Divinoe particula Aurae a Particle of Divine Breath that the Soul is of a noble nature is one of those Natural principles which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common notions of the light of Nature like that the whole is greater than the part and like that one and two make three c. Nature dictates those Truths and so likewise that the Soul of Man is an excellent Creature and made for excellent employment insomuch that the Sage Heathen Seneca could say of his Soul Major sum ad majora natus sum quà m ut Corporis mei sim mancipium My Soul is a greater thing and made for greater ends than that it should be a bond-slave to my Body Hereupon Christ refers that great point that a Soul was better than the whole world Matth. 16.26 to their own though carnal Consciences intimating how it was Truth in it self and that if they had the least spark of natural reason left in them they must judge it to be so the bare recital of it was sufficient demonstration how much more doth the light of Grace far clearer than that dim light of nature discover the excellency of the Soul that it is a pretious Jewel which God himself made up and laid up in the curious Cabinet of the Body that at death is resigned up unto God again All Saints learn this lesson from their dying Saviour saying Father into thy hands I commend my Spirit Luk. 23.46 Our Lord had received his Soul as he was the Son of Man from God and now as a Sacred Depositum or pledge his Father had betrusted him withal he commits and commends it into his Fathers hands again as a most faithful keeper of it who within three days restored it to his Body at his Resurrection The like did David who was Christs Father and figure Psal 31.5 Into thy hands I commit my Spirit And this lesson that blessed Proto-Martyr Stephen learnt of his Saviour Act. 7.59 Lord Jesus receive my Spirit This was one of the seven Sentences which our Saviour spake upon the Cross and though undoubtedly
things are put under the feet of the Soul Psal 8.5 6 8. The Body is but the Souls servant and all other Creatures are but the slaves and drudges of the Soul God made it the Lord and owner of all 4ly The Soul hath the most noble stamp upon it Gold is precious in regard of its Matter and Substance but when it is Coined and comes from the Mint with a Princes stamp upon it then onely is it currant Coin and more precious than before So this noble nature of the Soul hath a noble Image engraven upon it There is a twofold Image of God upon the Soul The first is in the substance of it as it is one Immaterial Immortal and Intelligent Spirit distinguish'd into three powers the Mind Will and Memory all which make up one Soul This Image is never lost Gen. 9.6 The second is in its Divine Qualities Knowledge Holiness and Righteousness This Image is lost by the first Adam and cannot be restored but by the second 5. The Soul hath the most noble provision made to preserve it The moisture of the Earth feeds the Plants the Grass of the Field feeds the Beasts c. yea and Bread that perisheth feeds the Body but God hath provided Bread from heaven Angels food to feed the Soul his Word and Sacraments exhibits to us a pretious Christ whose Flesh and Blood is Meat and Drink indeed Joh. 6.55 56. Christ is call'd the Shepherd and Bishop of Souls 1 Pet. 2.25 he hath by way of eminency Curam Animarum both the Care and the Cure of Souls therefore hath he ordained Holy Ordinances both for its Food and Physick this Prince and principal Pastor hath appointed the means of Grace as Pabulum Animae the green pastures of the Soul Psal 23.1 2. wherein this chief Shepherd feedeth the Sheep that belong to and keep in his sheepfold bidding them eat and drink abundantly there Cant. 5.1 he feedeth his Church among the Lillies Cant. 2.16 on Mountains of Spices Cant 8.14 Christ feeds them and feasts them daily and daintily with the best of the best Isa 25.6 in those glorious Ordinances wherein the Saints go in and out that is out of one green pasture into another with refreshed Souls what the Tree of life was to Adams Body before the fall that the Tree of Ordinances are to Believers Souls after the fall An Ordinance now is to the Soul what the River Jordan was to Naamans Body 't was not any intrinsick vertue in the water but the Divine Institution which gave it an healing vertue so the Ordinance materially taken hath not in it self any Spiritual good to convey to the Soul save only by Divine appointment And in as much as Christ hath appointed not only feeding but also physicking Ordinances for the Soul and rather than the Soul should not prosper 3 Epist Joh. v. 2. he giveth his flesh and blood to feed and physick it The Travel of Christs Soul is the cure of ours Isa 53.11 As if the Physicians death were the best Medicine to make his Patient live All this Soul-care and Cure from Christ evidenceth the Souls excellency 6ly The most noble price that ever was paid in the world was laid down for the Soul when it was lost taken captive and enthralled by Satan God counted nothing too good and too dear to redeem it The Soul was not then redeemed with corruptible things as Silver and Gold which are the most pretious things in the world yet are they but corruptible things and therefore far below the worth of an Incorruptible Soul but the Peerless price for purchasing the pretious Soul when lost must be no less than that Pearl of great price Matth. 13.45 46. paid down as a ransome for it it was no less than the pretious blood of Christ 1 Pet. 1.18 19. which Bernard calls Animae pretiosae Inestimabile pretium an unvaluable price for a pretious Soul the Blood of this Lamb of God was not the Blood of a mere-man but of God-man hence 't is call'd the Blood of God Act. 20.28 The Soul of Man is so pretious that God is said there to purchase it with his own Blood 'T is call'd there the Blood of God not as if there were any Blood or Flesh in God who is a Spirit but by a Communication of properties in God-Man our Redeemer to set forth the inestimable value and vertue thereof Hence the Schools do say that one drop of Christs Blood was sufficient for the whole world as to the dignity of the person and natural value of the thing yet not so by a value positive in respect of the Covenant Christs Blood was more precious and more profitable than Davids who said what profit is there in my Blood Psal 30.9 but oh how precious and profitable was Christs Blood wherein there was both a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of ransome from Hell and a price of purchase for Heaven Now seeing the redemption of the Soul is so precious Psal 49.8 and Money will bear no Mastery in the things of the Soul it follows then that it is a most precious thing 7ly The most noble place that ever was made in both worlds was framed for the reception and Mansion-house of the Soul to wit the Third Heaven that Heaven of Heavens Hebr. 12.23 c. This is the order of Nature that the basest things be below and the choicest and purest be above Thus the dreggy lumpish earth is below our feet but the pure Heaven is above our heads Our worthless lumber we lay in our Cellars underneath but our Treasure and Jewels we chamber them above Those most glorious Bodies the Sun Moon and Stars are placed in the Heavens above us yet is there an Heaven which we cannot see save only the underceiling of it the highest and therefore the richest of all the Heavens this was made for a receptacle of the Souls of just men made perfect Our Jewels which are our choicest treasure we keep them in the richest Cabinets so this highest Heaven the richest and most pretious of all places was created as a Cabinet to contain the most pretious Soul therefore it is called Sedes Beatorum the seat of the blessed the Paradise of God wherein are many Mansions of glory Joh. 14.2 Now if the outside and the underceiling which we behold of this glorious room be so glittering and so glittering and so bespangl'd with Stars how much more glittering and glorious is the inside wherein the Souls of the Saints shall live and reign with Christ for ever 8ly and lastly The Soul is a most noble thing in respect of all its four Causes Efficient Material Format and Final 1. The efficient cause was Elohim who call'd a Counsel only for making Man a living Soul the Lord God consulted not about making any other Creature save only Man 2. The material cause the Soul was a quinta essentia a noble and Divine substance a Spiritual matter more pure than the Heavens
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
This Ladder hath seven excellent Properties 'T is 1. A Living-ladder therefore is it called a Ladder of Life all other material Ladders are made up of dead Wood of dry Timber such as have lost their Sap and Growth But this Mystical Ladder our Dear Redeemer is a Ladder that hath Life in it both Intrinsecally and Objectively 1. Intrinsecally There is inward Life in this Ladder as Christ is call'd the Living Stone 1 Pet. 2.4 whereas all other Stones are Dead lifeless things Yea he is call'd not only a Living but also a Looking Stone Zech. 3.9 looking with its Seven Eyes at the Matters and Miseries of his Church and Children Exod. 3.7 c. whereby he most wisely manages all publick and private Affairs Thus likewise Christ is call'd a Living Ladder in him is Life John 1.4 He is the Prince of Life Acts 3.15 yea and not only the Prince but also the Principle of Life both of Natural Acts 17.28 By him we live move and have our Being and of Spiritual Life 1 John 5.12 He that hath the Son hath life all out of him are dead while they live 1 Tim. 5.6 but all in him are Heirs of life 1 Pet. 3.7 Those that are alienated from the life of Christ Eph. 4.18 are dead in trespasses and sins Eph. 2.1 Thus Christ is call'd the Bread of life John 6.48 and the Water of life Revel 22.17 So a Ladder of Life having Life Intrinsecally in it 2. It hath Life Objectively also for he is such a Ladder as takes hold of us as well as we of it in our climbing upon it and this is both our Mercy and our Safety that this Blessed Ladder hath always faster hold of us than we have or can have of it Though many times especially when the Tempter knocks us upon our Hands we let go our Hand-hold of this Ladder yet this Blessed Ladder will not let go its Hand-hold of us So 't is 2. A Loving Ladder that will not cannot easily let go its hold of any such as sincerely come to it to climb upon it and do therein take hold of it and thereby Embrace it Christ saith He that cometh unto me I will in no wise cast them out John 6.37 which may be read I will in no wise cast them off while they are truely climbing up to Heaven upon me their Mystical Ladder and Mediator Our Unbelief will be suggesting that on this wise and on that wise Christ will cast us off here he answers all our Objections in one word no saith he I will in no wise do it Oh what Fools and slow of Faith are we not to Believe the words of this Speaking and Loving Ladder that speaks always the words of Truth and as the Oracle of God! 3. 'T is a Lively Ladder also as well as Living and Loving that will so lovingly Embrace us and so livelily both take hold and keep hold of us and not let us go until he have brought us up to the top of the Ladder and from thence into Mansions of Glory The Son saith to the Father Those thou gavest me I have kept in thy Name and none of them is lost John 17.12 Oh comfortable and Soul-refreshing word That Prayer is Recorded in Scripture as a pattern of Christs Intercession for us at his Fathers Right Hand and if the Prodigal found Acceptance with his Earthly Father without any Mediator how much more may we hope for Acceptance with our Heavenly Father who himself loves us John 16.27 having such a Mediator as Christ is whom the Father heareth always John 11.42 and who hath such a lively hold of us as nothing can separate us from his love Rom. 8.38.39 The Fourth excellent Property 't is a lovely Ladder 't is not only a living Ladder having life in it self and giving life to all its sincere Climbers not only a loving Ladder cleaving close to those that climb it with a true heart not only a lively Ladder both rearing up it self and raising up the faln Elect from Earth yea from Hell to Heaven in despite of angry Men and enraged Devils but 't is also a lovely Ladder and its loveliness is twofold 1. In its Nature 2. In its Posture First In its Nature 't is excellent from its four constituting Causes Efficient Matter Form and End 1. It s Efficient is God it may be said of it as of that City with foundations God is the Builder and Maker of it Hebr. 11.10 the word in Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a most curious Artist or Artificer and surely those things that the most wise God maketh with his skilful hands must needs be superlatively lovely The little stone Dan. 2.34 is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut out of the Mountain without hands that is without the hands of Man or Humane help Christ was born indeed or the Virgin Mary but he was he wen by God out of the Mountain of Heaven that Stone and this Ladder are one and the same Christ upon whom or which God hath shewed his wonderful Wisdom and Workmanship That which God makes in the height and perfection of his Wisdom must needs be well made and so become exceeding lovely 2. The Matter of this Ladder is excellent from whence 't is called a Golden Ladder and a Coelestial Ladder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-Man must needs be most excellent Matter So is 3. It s Form exceedingly comely yea so comely it doth delight many a Soul to come to it when this Ladder calleth them saying Come to me all ye that are laden c. Matth. 11.28 29 30. and to climb upon it There is not so much as one ugly or uncomely knot in it from the very top to the bottom of it Christ is the spotless Lamb and the knotless Ladder altogether without the Bur-knots of sin He is like us in all things yet without sin Heb. 4.15 When the Spouse viewed this Ladder from Top to Toe Cant. 5.10 11 12 13 14 15. she saw it comely in all its parts and concludes v. 16. it was not only all asunder but also all together lovely Totus totus desiderabilis wholly and every whit thereof amiable 't is white and ruddy v. 10. which two Colours being comelily compounded nothing can be more laudable lively and lovely 4. The End of its Erection makes it still more commendable and comely This brings us from the first the Nature to consider of Secondly The Posture of this Ladder together with the End why it is erected The loveliness of a Ladder is not look'd upon so discerningly to Admiration as it lies all along upon the ground as when it is reared up and stands upright with a little leaning upon something that is solid at the top to support it This Ladder in Jacobs Vision lies not along as Jacob then did all along upon the ground but though the foot of it stood on Earth the top of it reached to Heaven and lean'd there
to prove by the Prophet Hosea who calls him barely an Angel without any other Epithet added to him Hos 12.4 whereas when Christ is call'd an Angel some other word is adjoined as the Angel of the Covenant Mal. 3.1 c. Contrà But the prophet Hosea adds enough to him whom he calls the Angel without an Epithet to shew that he was more than a Created Angel for he saith in the same place that Jacob had power with God as well as with the Angel and that the same was that God who found him at Bethel so that the Angel with whom Jacob wrestled was the same who spake to him at Bethel and God Interprets this himself saying I am the God of Bethel Gen. 31.13 Besides 't is in the Power of God alone to give the Blessing to Jacob which he wrestled for and not in the hand of any Created Angel much less of Jacob's Guardian Angel save only Declaratively not Despotically which is no more than what the Commission of a Gospel Minister doth comprehend The fifth Opinion which is the last and best is that he with whom Jacob wrestled was the Increated Angel no other than the Son of God that is in the likeness of the same nature which he afterwards took upon him until the day dawned and would not let him go till he had blest him This plainly appeareth many ways As First He is call'd by the Name of God indeed he hath three names given him Ish Malach and Elohim First Ish or Man according to his outward appearance There wrestled a man with him Gen. 32.24 For this was one part or piece of Christs sport and play among the Sons of Men which Solomon speaks of Prov. 8.31 The Son of God long before his Incarnation appeared like the Son of Man sporting himself among the Sons of Men as he doth here in his wrestling a Fall with Jacob. Secondly He is call'd Malach or Angel according to his Office for he is Gods Messenger or grand Embassador sent out of the Court or Heaven to transact the great affair of Man's Redemption thus the Prophet calls him an Angel Hos 12.4 because of his Mediatory Office and Jacob calls him his Redeeming Angel the Angel that Redeemed me from all evil Gen. 48.16 Thirdly He is call'd Elohim which is the name of the great God and oft given to this combatant with Jacob. As 1. Thou as a Prince hast power with God Gen. 32.28 saith this Wrestler to Jacob 2. I have seen God Face to Face v. 30. saith Jacob when he call'd that place Peniel which signifies the Face of God 3. The Name Jacob chang'd into Israel implies this Wrestler was God for Israel signifies a Conqueror of God or a Prevailer with him 4. Hosea's Character is He had Princely Power over him whom he calleth Elohim Hos 12.3 and Jehovah v. 5. as well as Malach v. 4. he plaid the Prince with God fortiter fideliter se gessit he bore himself bravely he lays not down in a sullen damp and despondency but Wrestleth with excellent Wrestlings as the Prophet saith even with God himself 5. This Combatant with Jacob was above all Name and Notions therefore is he rebuk'd for asking after his Name because as the Greek addeth Gen. 32.29 it is wonderful as Judg. 13.17 18. This could not be any other than the Son of God whose name is Wonderful Isa 9.6 So then 6. It must be Christ no other Angel but the Angel of the Covenant Mal. 3.1 Jacob's Redeeming Angel Gen. 48.16 our Blessed Redeemer call'd by the Septuagint Isa 9.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Council whose name he would not reveal till afterward nearer his Incarnation so would not gratifie Jacob's curiosity in inquiring after it and who indeed surpasseth all Name therefore Plutarch saith that the Africans call Jove or Jehovah by Amon which signifies Heus tu quis es oh you who are you Thus they complemented their unknown God Act. 17.23 he is so incomprehensible by Names and Notions that mans best eloquence of him is an humble silence The Third part or particular of this Famous History is Jacob's Valour which is conspicuously demonstrable in several circumstances As 1. 'T is a clear discovery hereof if his Antagonist with whom he durst so daringly encounter be well considered that he was no less than the Omnipotent Jehovah Here was impar congressies Troilus cum Achille an unequal match a lump of Clay contending with th◠great Potter This was daringly done indeed Caligula did dare his Jove to a Duel but what was his Jupiter whom he challeng'd save only a Dunghil-Deity a meer Mock-Jove to the true Jehovah but this attempt of Jacob here in daring to enter the lists with God himself surmounts Infinitely not only that of the Heathen Caligula but also all the most eminent exploits of the most excellent Heroe's recorded either in Civil or Sacred History There are indeed some Scriptural saying which seem to make this undertaking of Jacob in this conflict rather a rash Fool-hardiness than any Genuine and Judicious Valour For 1. The Prophet saith Isa 45.9 Woe unto him that striveth with his Maker Let the Potsherd strive with the Potsherds of the Earth that is let Man meddle with his Match and not contend with one mightier than the mightiest Eccles 6.10 with one higher than the highest Eccles 5.8 for Man to strive with his Maker is no better than an Earthen vessel as all Mankind is 2. Cor. 4.7 dashing it self against the Rock even the Rock of Ages as God is call'd Isa 26.4 Jah Jehovah Tsur gnolamim a Rock of Eternity what can this be but impious morosity and intolerable petulancy And 2. The Apostle saith Dare you provoke the Lord to jealousie are ye stronger than he 1 Cor. 10.22 Man may in a way of Justice Cope with a Man like himself but let him take heed how he dares to enter the Lists with the Great God for he can neither oppose his Intentions nor controul his Dispensations and sundry other Scriptures to the same sense Yet seeing God became Man in Apparition here There wrestled a Man with Jacob c. Gen. 32.24 As it was lowly Condescention in God to appear here as a Man to render Jacob capable of conflicting with him so it was lofty Valour in Jacob and not Fool-hardiness to Encounter this Apparition though this Man was God as is above-said and though the true God was yet not by way of Circumscription in this seeming Man Had Jacob faln in this Encounter he had faln by Noble Hands in a Noble Exploit and by a right Noble Undertaking yea he would have better merited that Epitaph which was writ upon rash Phaeton's Tomb. Hit situs est Phaeton currus auriga paterni Quem si non tenuit magnis tamen excidit Ausis which Distich runs thus in our Mothers Tongue as adapted to our Father Jacob's case had he faln therein Jacob lyes here who with his God
payment to all prophane Persecutors who dare be so fool-hardy as to Fight against God Acts 5.39 Gamaliel's caution is as a loud out-cry Oh come not near such an evil Act or dare not to be found in the remotest tendency towards it If you harden your Hearts against God then God will harden his Hand against you and hasten your destruction Prov. 29.1 and that without Remedy 2 Chron. 36.16 Oh that wicked Men would consider whether their ten thousand even all their Forces they have on Earth be able to grapple with Gods twenty thousand even those Myriads of Armies or Angels which the Lord of Hosts hath ready in Heaven Can a Man of no strength match that God who is of Infinite strength Oh the madness of Men thus to hazard their Weals in both Worlds upon such great disadvantages Luke 14.31 as these But here is a contention of a contrary Nature 't is betwixt an Holy Man and the most Holy God this was an Holy Contention upon a Threefold Account 1. As this Contender with God was not a wicked but an Holy Man that Testimony of Moses God beheld no Iniquity in Jacob Numb 23.21 holds true both as to his Person and as to his Posterity yea such an Holy Man was Jacob that the Scripture Psal 24.6 calls God himself who is all Holiness by the Name of Jacob after the same manner is the Church it self call'd Christ himself 1 Cor. 12.12 All these four be Holy God Jacob Christ and Church The 2d Account is This Holy Contention as it was 'twixt two Holy Persons so it was for Holy things even for sure Mercies which the Septuagint calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy things of David Isa 55.3 and Act. 13.34 Jacob did not contend with God as wicked men do how he might be wicked at his own will without being controul'd by a superior will but it was that he might have God's Blessing which is a Blessing indeed 1 Chron. 4.10 the Blessing of that Covenant made with his Father and Grandfather and that Blessing must needs be an Holy thing that is contain'd in the Holy Covenant The 3d Account is This Holy Contention was manag'd by Jacob with Holy Weapons too Such as Prayers and Tears are which Luther calls Instrumenta Bellicosissima Ecclesiae miserae The most Military and effectual Ordinānce and Engines of the Afflicted and Militant Church 'T is true we read not of Jacob's weeping recorded by Moses yet Hosea assures us hereof Hos 12.4 He wept and made Supplication he both pray'd and wept for the Blessing it was not the Angel that pray'd and wept for his dismission to Jacob To suppose this done by God to Man is to take away that due Decorum we should have of the tremendous Deity and a thinking over-low Thoughts and too vile Imaginations of the most High and most Holy God Yet we read often how Ardent Prayer is a pouring out the Soul to God not without a Shower of Tears or at least a Storm of Sighs As the best Musick is upon the Waters is heard farther and much more Harmonious than upon the Land So the best Prayers are attended with Tears are most pleasing to God and most prevalent with him Thus Holy Jacob in this Holy contention with this Holy Angel by those Holy Weapons obtains those Holy Things 1. Holy Honour And 2. The Holy Blessing First The Honour that is of Knighthood Christ when he found him how he wrestled by weeping and how he prevailed by Praying Ask'd him Gen. 32.27 Saying What is thy Name As if he should say Thou art such a Fellow as I never met withal Hast thou trip'd up Esau's Heels and prevail'd over him for the Birthright Gen. 25.33 and for the Blessing Gen. 27.36 41. and now would thou trip up my heels also Surely thou art a None-such Man and one without a Parallel And for this Heroick and more than Angelical Exploit thou shalt have from me the Honour of Knighthood Hereupon Christ said to him as it were Kneel down Jacob Rise up Israel and thus after a sort he Knighted him this was according to the Custom of the World whose Conquerours have usually high Titles of Honour conferr'd upon them for their famous Conquests As the one Roman Scipio was honoured with the Title of Africanus for his Conquering Africa and the other was stiled Asiaticus for his Conquering Asia Thus this Patriarch had both his Names from both his Conquests for his first Name was given him for his Conquest over his Brother Gen. 27.36 Is he not rightly call'd Jacob and now he is as rightly call'd Israel for his Conquest over God himself for so saith Christ Gen. 32.28 Thy Name shall not any more be call'd Jacob but Israel that is not only or not so much Jacob as Israel for he was oft call'd Jacob after this not only himself but his Posterity also yet both of them much more often Israel Which Name as the Angel expoundeth it importeth a Princely Power with God for Sara the Hebrew word signifies to play the Prince the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast had strength to prevail and El God Christ here asketh Jacob's Name not because he knew it not but that by Jacob's Answer he might take an occasion for the change of his Name which spake out a greater excellency was to be put upon him as Gen. 17.5 Isa 62.2 c. And we find in Scripture That though both these two Names of this Patriarch be put upon the Church of God yet with this Difference when speech is made of the Church's weakness then hath she the Patriarch's first Name and is call'd Jacob yea and sometimes hath words of weakness joined with it as Isa 41.14 Fear not thou worm Jacob c. but when mention is made of the Church's Valour Victory and Glory then is she call'd Israel as Amos 7.2 5 8. Gal. 6.16 and quite throughout the Scripture the same may be observed Moreover Though the Church be call'd sometimes Jacob yet is she never call'd Abraham and she is also oft call'd Israelites but never Abrahamites or Isaacites none of the Holy Patriarchs were dignified with so great an Honour And 't is Remarkable also that lest the Church should so much as seem to be dishonoured with this Patriarch's weaker Name she is never call'd Jacobites but his stronger Name Israelites is given her for her prevailing with God and Men. The Eighth and last Part or Point in this excellent History is The Blessing that Jacob at last obtained by his valorous and victorious wrestling from his opposing and yet Blessing as well as Blessed God This also is entred into the Book of Divine Record and is expresly Registred Gen. 32.29 as an Happy Issue of an Holy Combat the Combat of Faith which is a pattern left us for our practice in the sacred Memoires of this Patriarch's Life Thus long after Jacob blessed Paul learnt from this Patriarchal pattern to fight the good
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men ☞ Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
Vessels when set empty to the fire Joseph's Bow abode in strength here he was semper idem Always the same such an one is the man that sameness is Grace and there is Victory How Joseph came to conquer this Tryal from his injurious Master who cast him into Prison as well as that Temptation from his Adulterous Mistriss Moses mentioneth because God was with him and gave him his Grace whereby he subdued Satan's Suggestions such as What profit hast thou by thy Piety Job 21.15 Seest thou not thy self a cast-off Doth God regard thee Joseph had a Prison-Faith which made him more Happy in his Chains of Iron than Potiphar who Imprison'd him was in his Chains of Gold yea than Pharaoh himself Potiphar's Lord. Joseph stood by the strength of his Grace which God with him gave to him for above two years Imprisonment the severity whereof was likewise qualified to him by God's moving the Master-Jayler to mitigate that Rigour which enraged Potiphar had probably prescrib'd him to inflict upon Joseph Though the former of these two years sorrow and suffering lay very smart and severe upon him whose feet all that time were Hurt with Fetters c. but the latter of them he had more Liberty for as Joseph had found Grace in the Eyes of God so God gave him to find favour in the Eyes of the Prison-Prince The Heart of that Barbarous Heathen was in God's hand which though probably of a most boisterous Temper as most Jaylers usually are mollified and melted yea mellowed into a Tenderness toward poor Joseph The same hand of God which all on a sudden broke Esau's revengeful heart and turn'd his Fury against Jacob into a fraternal Favour towards him wrought this mighty Heart-changing work also towards Jacob's Son Joseph and perhaps the Conduct of God's Spirit upon this Jayler's spirit did gradually convince him by the convincing Carriage and Conversation of Joseph all this first whole year of his hard Usage and cruel Confinement Upon this Conviction Joseph's Fetters were struck off from his feet sadly galled by this time surely with them and now he was no more in arctâ but in liberâ Custodiâ no longer held fast in the Stocks but let free to walk at Liberty within the Prison-walls then the same Presence of God that had before advanced him to be the Steward in Potiphar's Palace lifted him up the second time to become the Steward in Potiphar's Prison under whom was this Prince-Jayler when both of them had seen him a prosperous Man in all his Proceedings whether Potiphar was privy to this Jayler's Kindness to Joseph is uncertain probably what favour he shew'd him at first Potiphar might be ignorant of 'T is altogether improbable that Joseph would betray his own Innocency by too long and base a Silence but as he did clear it up to the Chief Butler Gen. 40.14 15. so he had done no less before to the Chief-Jayler while the Iron fetters did eat into his Flesh There may no doubt be made of it but that Joseph so unjustly suffering even the forest fettering of condemned Malefactors must tell the Jayler out of the Anguish of his Soul all the true Story of his Mistriss's false and foul dealing both towards his Masters and toward himself which when the Jayler heard he was moved with Compassion towards him God so disposing his heart so inlarged him from his Irons and then Potiphar being informed by the Prison Keeper of Joseph's Innocency might give his after Assent not only to his Inlargement but also to his Preferment within the Walls of the Prison where Potiphar and the Prison-Keeper both concurr'd still to confine poor Joseph not only upon the account of Prudence to maintain the Honour of that Lady of Honour together with their own Credit that so foul a fact and fault might be husht quasht and buried in everlasting silence but also upon the Account of Profit for as Potiphar had seen himself marvelously enriched while Joseph was in his Palace so he saw his Prison-Keeper wonderfully prosper'd by God's Blessing upon Joseph's Labours in his Prison There is no doubt but the Provost-Marshal and his Chief Jayler as we say went snips in the Prison-prosits ☞ Thus Innocent Joseph must still remain a Prisoner though both of them knew his Innocency they are both of them injurious to him a pious man lest the Impiety of a wicked woman should come to light and so be injurious to her and themselves and lest they should lose that Advantage of Profit by Joseph's Service But the great God had other more glorious Ends than those two great Men both called Princes in Hebrew in letting Joseph lye his two years full out in Prison God will not suffer his faithful Servant to be sent out of Prison in a sneaking Clandestine way as might have been done by those two Princes aforesaid after they understood their errour in dealing thus roughly and rigorously with an innocent person and as those Magistrates would have secretly dismiss'd Paul and Silas when perhaps affrighted with the Earthquake they were convinced of their precipitant fury in so despitefully using and disgracefully abusing those two innocent ones Act. 16.30 35 36 37 c. No God would bring forth his Joseph with an high hand and with an out-stretched Arm as he did Israel out of Egypt's Bondage afterwards Though in the mean time Jehovah was with Joseph all his above two years Imprisonment making it bearable to him He had his Abatement and Relaxation long before his Releasement and Deliverance he must wait upon God there until the time that his word came Psal 105.19 to wit the time that Gods purpose and promise was accomplish'd which prophane persons call Fate Fortune c. ☞ Thus as the Afflictions of Joseph Personal were guided not by Humane but by Divine Counsel so are those of Joseph Mystical the Church Amos 6.6 God appoints the times how long the Church shall remain under the Cross and when she shall be freed from it both these times are Divinely determined it is therefore necessary that so long the Church must suffer Persecution with patience seeing God is but all that time trying her as he did Joseph as Metals are tryed and made purer by the Fire so Hebr. Tsadaph properly signifies making her Persecution proof thereby proving her Patience Faith and Constancy and thereby rouzing up her Prayers not only as Pillars of Smoke Cant. 3.6 but as fervent Flames ascending up to God yet all along comforting her Hos 2.14 that her pain shall not be perpetual seeing there is a time prefix'd wherein to put a period to it Oh then who would not but endure the Cross and despise the shame through contradiction of sinners Heb. 12.2 3. even the Cross and shame of a Prison seeing 't is no untrodden path at this day for Joseph Micaiah Jeremy John Baptist Peter Paul and Silas yea Jesus himself who was taken from Prison and from Judgment Isa 53.8 and all the
for us but alas we are made the Tail and not the Head v. 44. because of our Disobedience Thus it was with Ephraim Hos 13.1 The Fourth Remark is such an over-ruling Providence of God attended Joseph that those very means which let in upon him his State of Humiliation were improved thereby to hand him into his State of Exaltation Thus God can by the same means whereby we were cast down raise us up let us leave it with the Lord 't is not good to search too deep into God's Secrets Deut. 29.29 As the Declaring of his own two Dreams to his envious Brethren brought him into all this Misery so the Interpreting of the Butler and Baker's two Dreams to them proved in due rime a great means for his full Delivery at his Age of 28 and two years after the Expounding of Pharaoh's two Dreams to him became not only the Effectual means of his Actual full Delivery but was the very step and stirrup whereby he did climb up into his lasting full Advancement Gen. 40.13 17. and 41.1.25 46 c. The Fifth Remark is also God gave to Joseph for his 13 years Affliction in his Service and Imprisonment full fourscore years Liberty Prosperity and Honour God is a liberal Pay-master and his Retributions to his Servants for all their Sorrows and Suffrings are more than bountiful as to Joseph his Servant here whom God both Inlarged and Advanced by Dreams as before he had been so low abased by them as at last to be thrust down into a Dungeon but behold his God lets down a Ladder of Love to him as he had done to his Father Jacob Gen. 28.12 to lift him up out of his low Condition a Ladder of many Rounds every ascending Step exactly answering those of his descending in this Ladder of Promotion As 1. For his Servitude and Slavery he hath given him a Ring an Ensign of Liberty an Ornament of Honour and a Badge of Authority Gen. 41.42 It being his Signet or Sealing-Ring wherewith he was invested with power as well as honour to Seal with Royal Authority what Commands or Decrees he pleased for the People's observance see Esth 3.10 and 8.2 and Luk. 15.22 2. For his Course kind of Cloathing suitable to his servile and slavish Condition yea for his Mourning Prison-Garments Pharoah gave him a Sute of Silk or very fine Linnen Cotton or Bombazene such as Princes wore so he was ranked among his highest Courtiers 3. For the Iron fetters upon his fett Psal 105.18 He hath a Chain of Gold about his Neck that he might not seem Inferiour to any Prince in the Kingdom 4. For his being fixed in a fast and firm Prison and Dungeon he could not stir his feet out of the Stocks Pharaoh gives him a moveable Chariot whereinto he set his feet to go abroad at his pleasure with Honour yea the second Chariot of the Kingdom Gen. 41.43 which was one of the Royal Chariots as 2 Chron. 35.24 wherein to Ride as a Vice-Roy raised above all the other Princes as Mordecai was mounted upon the King's Horse Esth 6.8 so was Joseph in the King's Chariot and is made the Second man in the Kingdom for Interpreting Pharoah's Dreams whereas Daniel was but made the Third man for Reading the writing upon the wall Dan. 5.29 5. For all his opprobrious Reproaches and contumelious Disgraces that both his barbarous Brethren and his leud Mistriss loaded him with he hath now in their stead the King's Herald to Proclaim before him Abrech Tender-Father or Father of the King for as Ab Hebr. is Father so Rech in Syriack is King from whence the Latin Rex is derived or Oh thou Blessed one as it comes of Barak to Bless whom God hath made a Father to Pharaoh and all the People Gen. 45.8 and while they thus Blessed him who had been sufficiently cursed they bowed the knee to express their Reverence to him who was young in Years yet old in Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old young man 6. For his being separated from his Brethren Gen. 49.26 He was received into the Royal Society of the Right Honourable the King's Privy-Councillors and was constituted as Chair-man at the Conncil-Table which though Moses doth not express yet David intimateth in Psal 105.21 22. All the very Privy-Councillors as well as the Private People were bound possibly by Oath to obey him in all things and as out of the Chair he magisterally taught these Senators Wisdom Thus the Hebrew Rending runs He bound the Princes to his Soul or according to his Will and made wise his Elders teaching them not only Civil and Moral but also Divine Wisdom for which Cause God sent Joseph saith he into Egypt that some sound of the Redemption of faln Mankind might be heard in that Kingdom at that time the most flourishing in the World Neither is Moses altogether silent herein for he calls him a Master of Wisdom or Father to Pharaoh Gen. 45.8 much more to his Councillors and he says that no hand or foot shall move to wit in Affairs of State at Home or in foreign Embassies abroad without Joseph's order he was the King's Plenipotextiary Gen. 41.44 7. For his being scost'd at by that scornful title of Dreamer Captain-Dreamer Hebr. or this Architect of Dreams Gen. 37.19 and Rogue c. by Potiphar and his Brethren c. behold now he hath an High name of Honour and Office put upon him that is Zaphnath Paaneah Gen. 4◠45 which signifies in the Egyptian Tongue a Revealer of Secrets for his foreshewing the seven years of Plenty and the seven years of Famine or thee Saviour of the World for his saving many Lands from being Famish'd by storing up Provision before the Famine came Wherein he became a most eminent Type of Christ who is so Indeed 8. For his solitary Life he had led a long time both as a Servant and as a Prisoner God gave him in Honourable Marriage the Daughter of Potipherah Prince of On for so cohen signifies Exod. 18.1 and Davids Sons are called cohenim 2 Sam. 8.18 Chief Rulers they were Princes but not Priests And though Joseph was in this strange country constrained to Marry an Idolater because he could not take a Wife out of his Fathers Kindred as Jacob did the Daughter of Laban an Idolater in Syria and Moses a Midianitish Woman Yet the Daughter of a Civil Prince though Idolatrous was a fitter Match for this Religious Man than one of a Superstitious Priest who was a Master of Idolatrous Mysteries this Joseph's Conscience could not dispense with unless he had in this as he had in other things some special direction from God However 't is beyond doubt Joseph instructed her in the true Religion c. 9. And that Joseph might have a full accumulation of comforts proportionable to the time of his Troubles for thirteen or fourteen years of his state of Humiliation whereof about three years he lay in Prison God gave him Fourscore years of
as the Proverb runs drove the Wolf out of the Wood All a Man hath will he give for his Life Job 2.4 There the Father of Lies did speak a great Truth what would their Lands and Liberties signifie should they lose their Lives by the Famine which is an Irresistible Tyrant but so is not Oppression in which case Liberty is oft prefet'd above Life and Men especially Free-born will chuse to lose the latter rather than the former Philo-Judaeus tells of an Heathen-people who in their Wars used only this Expression estote viri libertas agitur quit your selves brave Soldiers rather lose your Lives than your Liberties for that is the Cause you now Fight for 't is for sweet Liberty our Native and Birth-right Liberty And Daniel in his History of England declareth that there was a contention held very hot in this our Land between Prince and People for full fourscore years together about Liberty and Property which ceased not until the Grand Charter was granted the whole and sole design whereof was wisely contrived to keep the Beam right even and equal without tilting on either side between Soveraignty and Subjection And to end that long Controversie this Magna Charta so called was happily gained in the Maturity of a Judicious Prince Edward the first who frankly granted and fully ratified it to the Peoples Satisfaction And if any violence for breaking into Joseph's Store-houses was not acted by the people of Egypt when they came under those sad Circumstances every one of the five being sadder than the other that went before it it may 1. Be ascribed to Joseph's prudence as to a secondary cause of that effect for 't is probable saith Rivet that Joseph wisely laid up his Corn in strong Towers or Castles which were not easily broke into and 't is certain as Recorded in Scripture that he removed the people from one end of the Land to the other ver 21. not only to alter the Property of their Possessions from themselves to Pharaoh the present Purchaser of them but also it was his prudence and policy that by this change of Habitations they might be separated from their Brethren as he himself had been Gen. 49.26 from their Kindred and all their Acquaintance hereby they were render'd altogether uncapable to move Sedition against the Government to which Thargum Jerusal addeth a third Reason hereof that the Egyptians should not deride Joseph's Brethren for being Strangers among them seeing this Translation made themselves Strangers to their own Relations and former Companions yea and brought them into Bondage under Pharaoh according to the Curse Gen. 9.25 they also being a part of Cham's Posterity Gen. 10.6 Psal 105.23 when both their Persons and Possessions were translated into Pharaoh's power But the great Question is Whether Joseph be justifiable in thus provoking a poor pinched and half-pined people He seems to have put off all Bowels of Humanity thus to take the advantage of their necessity and that to the utmost Rigour both to the Ingrossing of all their Goods and to the Inthralling of all their Persons contrary as to appearance to all the common Rules both of Charity and Justice Answer 1. Our Lord expresly forbids to judge according to Appearance but commands to judge Righteous Judgment John 7.24 It need not be doubted but those Blind Egyptians were precipitant enough in their judging and censuring godly Joseph whose Office it was to teach them as well as their Senators wisdom Psal 105.22 that he might both learn them the worship of the true God and unlearn them the worship of their false Gods This was enough to prejudice them against him Tully a Man of great Knowledge as well as Eloquence could say Me à Religione quam à majoribus traditam accept nulla unquam suadebit oratio all the World shall never perswade me to relinquish that Religion which I received by Tradition from my Fore-fathers though it was but a Rotten Romish Idolatrous Religion How much more might these silly Souls say so and therefore they must have a prejudicate opinion of all that he said and did especially if as some say that he press'd upon this people the Doctrine and Practice of Circumcision Though this sâ—â—lls like a Jewish Fable and was not done to their provocation yet was there enough done in all these premised passages to provoke them into rage as before notwithstanding all his prudence and therefore that no mischief follow'd flowing from those that were too apt to judge according to appearance c. must be Attributed more to Gods Power and Providence than to Joseph's Prudence and Policy No doubt but those poor people of Egypt would not only reprehend what they could not comprehend as to the Reason of Joseph's Actings in his high Office but would also Rage at them so Gen. 41.13 as before importeth yet 't is the mighty work of the Almighty's Power and Providence to restrain that rage of Man which will not turn to the praise of God Psal. 76.10 As the Huntsman ordereth the rage of the Hunting Dog to his own pleasure restraining it at his will by a slip or string in his Hand so the Great God hath his Hunters or Hunting Dogs that Hunt Gods Joseph's from Mountain to Hill and from Hill to Mountain Jer. 16.16 even mighty Hunters such as Nimrod was Gen. 10.8 9. Caldeans Babylonians or Roman-Babel Butlders that have Hunted Gods people out of their Meeting-places in our Day yet are they all but as Gods Dogs in a String who restrains them at his pleasure and orders their rage for his Honour the Hebrew word for restrain there signifies to curb and to keep within Compass the Greek Septuag reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall keep Holy Day to thee that is cease from working as upon an Holy or Resting-day as to outwárd Objects how restless soever it be within It is the Great God who is girded with prevailing power as the Hebrew Gibber signifies Psal 65.6 that girds in all extravagant Rage as within a Girdle yea God hath a Girdle for that most unruly Element the wide Ocean and that must be both a wide and a strong Girdle indeed ver 7. He hath the raging Sea it self fast in his swadling Bands Job 38.9 'T is but as a weak Babe when most outragious in the Hands of the mighty God who orders it at his pleasure turning it this way and that way in its Fluxes and Refluxes as easily as the Nurse doth the swadl'd Infant when he listeth Yea God hath a Girdle for the Mightiest Monarchs girding their Loins with a Girdle Job 12.18 19. with a Rope reads the vulgar wherewith he restrains them laying Affliction upon their Loins Psal 66.11 and removing such as seem unmoveable pouring contempt upon them Job 12.21 Dan. 2.21 and 4.30 c. So God hath a Girdle for the Tumults of the people as well as for the Pride and Usurpations of Princes which are oft as outragious as the raging
in Canaan N. B. Behold while God goeth about to prove Israel's patience they make proof of God's patience with a witness and that not only now in this murmuring but in their twenty more murmurings as some have reckon'd them during the forty Years Acts 13.18 c. The most of the Multitude do murmur for want of Victuals preferring the former Flesh-pots of Pharaoh tho' then they had little cause to boast of any full diet in their slavish lives before any present provision the Great God could make for them who only made them fast now to give himself a fairer occasion for more miraculously feasting them and to furnish them with a new and richer diet than Egypt could afford Here might God have said I will rain down Hell from Heaven upon you murmurers as once I did upon Sodom c. but lo the Lord's Language of Love here I will rain Bread from Heaven for you Exod. 16.14 The Remarks upon this Eighth Station Rameses being reckon'd for the first are as follow and all to bring Israel into the bond of the Covenant Ezek. 20.35 36 37. The First Remark is Tho' God brought his Church into a vast Wilderness where the Earth they trode upon under them was dry and barren yet they had an Heaven over their heads that was abundantly fruitful c. Supplying their wants both with flesh and bread in plenty even at such a time when being a while pinch'd with penury they so dreadfully imprecated their own deaths and murmur'd both against Moses and against the Lord Exod. 16.2 3. then came the Promise both of bread v. 4 8. and of flesh v. 8 12. and after the performance of that double promise never was any Mortal tho' Mighty Monarch so serv'd in such state as those murmuring Israelites were Oh how good should we find our God to be unto us could we but be more careful to please him and more fearful to offend him walking before him unto all pleasing Col. 1.10 The Second Remark is This Gracious God gave them first Flesh to gratifie their first lustings after Flesh-pots v. 13. What those Fowls of Heaven were Conjectures be various Rabbi Jonathan on this Text and on Psal 105.40 calls them Pheasants but Rabbi David Kimchi Rabbi Solomon c. take it for the ordinary Quail as we read it No doubt but it was the daintiest of Flesh wherewith the Great Creator fed Israel at this time by Miracle The like whereunto God wrought for them about a year after this Numb 11.31 when they had them for a month together but with a vengeance then the Quails came to them with a Tempest and went away with a Plague Then it was not so much want as now it was but wantonness Ps 78.18 They ask'd to satisfie their Lusts. Nor may we think here that this supply of Flesh was any reward to these Miscreants for their mischievous murmurings whereof God himself complained but to convince them of their infidelity and to shew his own faithfulness in promising provision c. God could have fed them with grosser and courser flesh than Quails yet to testifie his love at Evening they miraculously flye over-Sea in the day further'd by the wings of the wind Psal 78.26 27. and tamely came to hand covering the Camp to be made meat of c. The Third Remark is The Quails thus miraculously sent and in such multitudes as to serve 600 thousand for food and that beyond the course of their own nature who living upon the fruits of the Earth use to flye into fertile Countries not into a barren Desart as here not to feed themselves but to become food unto Israel In order whereunto they did tamely offer themselves to be easily taken c. Notwithstanding all this they are not noted in Scripture to be a Spiritual Meat as was the Manna 1 Cor. 10.3 the flesh therefore which was to fill their bellies came towards night the time of darkness but the Bread from Heaven came in the Morning which usually signifies the time of grace from the Lord Psal 30.6 and 143.8 Lam. 3.22 23. The Fourth Remark is The. Flesh and the Bread came not both at one time as we see above the one at Evening and the other at Morning Hereupon some conceive that as they came severally so they might be eaten severally the Quails without the Bread and the Bread without the Quails each being of such an excellent temper and of so pleasant a taste that both being extraordinary provisions needed not any thing to relish or season them However it holds forth this great truth that God will be waited upon for the giving out of his Blessings Evening and Morning to whose leisure and pleasure all mortals ought to give attendance The Fifth Remark is But above all the glory of God's gracious goodness was mostly manifested in bestowing Manna upon such murmurers to be their Spiritual as well as Corporal food 'T is said the Glory of the Lord appeared upon the Cloud in the great wants of Israel's provision v. 7 and 10. This extraordinary appearance of God's presence did quell and quiet their impatient murmurings denoting to us that nothing but the fresh Appearances of the glory of the Grace of Christ can suppress the inordinate perturbations of a distressed Church and of a disturbed Soul more especially when Christ comes with a promise to give hidden Manna and the new Name c. Rev. 2.17 The Sixth Remark is That such a Race of Rebels should be relieved with such dainty diet as Manna was which signifies Hebrew a prepared portion without Man's labour sent from Heaven to Israel on Earth without their asking it able to please every Man's palate and to give a grateful gust to every ones taste as is said Wisd 16.20 21. And Josephus saith he who had it was so contented and delighted with it as never to desire any other Meat 't is call'd Angel's Food Psal 78.25 not because the Angels do daily feed upon it but because it was both made and Ministred by the Ministry of Angels and that Phrase sets forth the excellency of it as the Tongue of Angels signifies an Eloquent Tongue yet this excellent Bread is not only offered to them without asking but 't is also bestowed upon them without their seeking or purchasing it or labouring for it all they had to do was to go forth and gather it which was all the Imploy they had in the Wilderness at this time And what could the great God have done more for his People having now no other calling This was very near his raining it into their laps or into their mouths when he rain'd down this Corn of Heaven at their Tent doors The seventh Remark is Tho' the proudest Prince in his greatest Grandeur was never served in such Pomp and with such Dainties yet must Israel learn three Lessons 1. That God's gift must not justle out Man's labour they must gather it ver 16. 2. That they shall have
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
where to find it therefore this Rabbinical Notion may not be by the Credulous too easily believed N. B. From hence Israel Journeyed to Beer which signifies a Well in Numb 21.16 which is not so named Numb 33.46 but is called there Almon Diblathaim named here Mattanah or Gift because on the North-side of the River Arnon in a Place of Drought or Wilderness God gave Israel the acceptable Gift of Water Where the Remarks are as followeth The First is The Lord who before had suffered Israel to thirst and gave them Water when they murmured against him both Exod. 17. and Numb 20. doth now of his free grace give them a Well of Water when they murmured not not only to teach them dependency upon God by Faith but also to encourage them from murmuring no more as they had often done from which if they kept themselves they should not want any good thing Psal 34.10 only they must be content to wait God's time The Second Remark is Here the Seventy Elders of the Sanhedrim by Moses's Appointment do bring forth Water by the stroke of their Staves as Moses himself had done before by the stroke of his Rod Exod. 17.6 c. and Numb 20.8 9 10 11. The Princes Caphar and Carah Hebr. digged and delved the Well Numb 21.18 with their Staves the Ensigns of their Dignity as our Constable-slaves praying Spring up O Well while they were digging it v. 17. which shews their faith in God's promise who had said I will give them Water ver 16. and so they were bid to speak to the Well as Moses was bid to speak to the Rock Numb 20.8 that it should ascend or spring up according to God's promise c. The Third Remark is Those Nobles of Israel digging this well figured the Governours of the Church whose labours and industry should bring forth the Waters of the Spirit promised Isa 41.17 18 20. and 44.3 Joh. 4.14 and 7.38 39 c. by the preaching of the Gospel and by the opening of the Scriptures 2 Chron. 17.7 8 9. Gal. 3.2 1 Tim. 5.17 18. Heb. 13.7 17. 1 Pet. 1.10 11 12. More especially when it is done by the Direction of the Law-giver who is not only Moses Deut. 33.2 but God himself called our Law-giver Isa 33.22 or Jesus Christ so called Gen. 49.10 and Jam. 4.12 of whom Moses was but a Figure The Fourth Remark is Mercy calls for Duty the bubling up of this Well like a boyling-pot did mightily move and affect the hearts of this new Generation of Israel so that they sang a Song and sounded forth the praises of the God of Israel in thankfulness to their bountiful Benefactor who so graciously granted them Water in a Land of Drought They were now merry and therefore sang Psalms Jam. 5.13 Ps 106.12 which signified that Spiritual joy which the faithful ones under the Gospel do find in their Vnion and Communion with Christ Drawing Water with Joy out of the Well of Salvation Isa 12.3 4. This was the second token next to that of the Brazen-Serpent of God's grace to Israel in this Wilderness to this new Generation The Fifth Remark is That which affected the hearts of this new Generation the more was that the Lord had dignified their Seventy Elders to do this great Miracle as much as Moses himself had done for the Old Generation Exod. 17.6 c. that so great a gift of Miracles was now given upon so many of their Nobles who could make their Ensigns of Honour such blessed Instruments of the common good in digging a Well of Water to serve the whole Camp this made all the People sing for joy and oh that all Princes and Nobles would learn from hence to improve their honours for the common good The Sixth Remark is Tho' the Hebrew Doctors have feigned many things concerning this Well about the manner of its ascending out of the ground and of its motion running from place to place and of the mystery of it relating to Israel yet our blessed Saviour is the best Expositor who as he applies the Brazen-Serpent to himself Joh. 3.14 and to his dying on the Cross for the People so he applies this Well of Water the next gift of God to the Waters of his Spirit which is a Well springing up to Eternal Life in all such as believe in him Joh. 4.10.14 and 7.38 39. and Joel 3.18 The Seventh Remark is This Well was famous in the Prophet Isaiah's time who calls it Beer-Elim Isa 15.8 which signifies the Well of the Mighty Ones because the Princes digged it and who foretells the Burden or Cup of Cursing that Moab should drink and then Moab's moans would be heard as far as this very Well this the Prophet prophesies for the comfort of the poor afflicted Jews to whom the Moabites were nearly allied and situated but very ill-affected towards them For betwixt the River Arnon here on the one side and Jordan on the other side lay the greatest part of the Moabites Countrey The Chaldee Peraphrast saith this wonderful well waited on Israel with streams of Water from Beer to Mattanah and to Nahaliel and to Bamoth the High-places and to the Valley of Moab ascending and desending as the Camp lay so Thargum Jonathan c. N. B. Another hinderance of this New Generation's March to Canaan was Sihon King of the Amorites Numb 21.21 to 30. Omne tulit panctum qui miscuit utile dalci Saith the Poet God saw it good for them to make a due mixture of Afflictions with Consolations If need be we are in heaviness 1 Pet. 1.6 And our English Proverb saith Sowre and Sweet make the best Sauce No sooner had they sung a sweet Song of joy for their Well of Water at Beer-Elim but immediately they must dispute their passage and progress to the Land of Promise by fighting with Sihon and his Subjects who withstood them in their way Here we have a Specimen of Divine Tenderness that Israel shall be well refreshed with Water from this Well before God call them forth to a fresh Engagement in Battel In this Conflict there be two parts 1. The Antecedents 2. The Consequents thereof First the Antecedents wherein there is an Embassage for desiring passage through Sihon's Countrey this was 1. Sent in an amicable manner v. 21 22. but 2. It was churlishly denied v. 23 24 c. Secondly The Consequents where Israel's Conquest over Sihon and all his Cities and their taking possession of the Kingdom even to a Proverb c. v. 25 to 32. The First Remark is Every War ought to be bottom'd upon just grounds before God and Men as this of Israel with Sihon was now when the Sins of the Amorites were now full which were not so before Gen. 15.16 The same Divine Authority that forbad Israel's warring against the Edomites because they were the Posterity of their Brother Esau Deut. 2.5 9. and against the Moabites and Ammonites v. 29 and 30 c. because they both were
as Act. 8.16 in Blessing and Cursing whom he pleased whereas in the Case of Israel God chained up his Curses and made them as insignificant against his People as those of Goliah against David whom he Cursed by his Gods 1 Sam. 17.43 and to shew how God overshoots Satan in his own Bow c. The Remarks upon Balaam's first Call are farther as followeth First Though it be said God came to Balaam Numb 22.9 and The Spirit of God came upon him Numb 24.2 Yet God never did Concredit his Word to him as he did to his Holy Prophets of whom it is all along said The Word of the Lord came unto them in all their Prophecies Nor was that Spirit of Prophecie that came upon him any more than a common Gift such as God gives even to the Rebellions Psal 68.18 and such as he gave to Caiaphas Joh. 11.51 c. without saving Grace In impiis quandoque sunt Dona Dei sine Deo ad ecclesiam ministrantia Gifts for saving others but not themselves as a blind-man may bear a Torch in his hand whereby others may receive the benefit of Light though himself receive none c. The Second Remark is In this Night-Vision wherein God came to Balaam are two Parts 1. God interrogates him wherefore those Embassadors were come to his House not because God knew not their Errand for he knoweth all things Joh. 21.17 but that Balaam himself by relating the unjust Request of Balak to God might sind Reason enough even of his own accord to desist from his wicked design ver 9 10 11. And 2. God flatly prohibites him to hearken unto Balak's Project or to adventure upon the Journey in order to gratifie his purpose of Cursing God's People ver 12. The Third Remark is The double dealing of Balaam in the Matter and Manner of this his first Call to his Cursing Work He promis'd to the Princes of Moab that what God said to him in his Nocturnal Vision and Revelation He would make it known to them ver 8. but he proved very partial and impious therein as the Sequel will demonstrate While Balaam had to Answer the Interrogations of God He knew that therein he dealt with the All-knowing One therefore he dared not to corrupt any part of the Embassadors Oration but fully related the whole of the Message sent unto him ver 9. Yet when he came to relate to the Princes of Moab according to his Promise what the Lord had spoke to him He perform'd not his Promise faithfully as appeareth by comparing the 12 and the 13. verses together for Balak's message to Balaam consisted of two Branches 1. That he should Go. And 2. That he should Curse therefore God answereth unto and forbiddeth both adding also a cogent Reason because Israel are Blessed and therefore may not be Cursed by any Man at any Time or in any Place The whole Will of God was made known to Balaam herein so that he must neither Go nor Curse at any Time or in any Place those whom God had Blessed ver 12. Notwithstanding this full Divine Revelation Balaam basely balks his Relation of it to the Princes as he had promised in telling them only the first part of God's Prohibition Concealing the second part and likewise the weighty Reason which God gave wherein the cogency of the Argument and the strength of the Answer did lay ver 13. Thus this Soothsayer did fouly faulter Point-blank contrary both to God's command The Prophet that hath a Dream let him tell the Dream and he that hath my Word let him speak my Word faithfully Jerem. 23.28 and also to the Apostle's Practice who said I have not shunned to declare unto yon the whole Counsel of God Act. 20.27 As worthy Mr. Ainsworth well observes ver 9. The Fourth Remark is Dato uno absurdo mille sequuntur Balaam's faultering in his account of God's Speech to him when he related it to the Embassadors in telling them less than God spake to him was an unhappy occasion of those Princes upon their return relating to Balak likewise less than Balaam had said to them for they only tell their King that Balaam refused to come ver 1. as if God had not hindred him at all but there only wanted a willingness in the Soothsayer to come and curse Israel the Embassadors intimating not one Word to Balak either of the blessed Estate of Israel or of God's forbidding Balaam to go and curse them as is mentioned ver 12 13. Hereupon arose the occasion of pursuing that following mischievous Project of soliciting Balaam the second Time with stronger Temptations than before ver 15 16 c. Wherein the Holy Ghost sheweth that Balaam's Answer from God in the Night Vision as he related it to the Princes and they to Balak was so far from causing the King to leave off his wicked purpose that it rather proved a whetstone to sharpen him into a fresh attempt with stronger Assaults c. The Fifth Remark is Balaam being of a proud and haughty as well as of a covetous Spirit insinuateth to those first Embassadors that he could well enough be content to go with them to gratifie Balak herein But Jehovah meén lethitti God will not give me leave to go with you at this time therefore the fault is not mine now yet if your Master will send greater and more honourable Messengers for me perhaps God will let me go Thus his covetous and ambitious Soul made him make this faint and favourable Speech as a Man not only loth to offend them but also loth to let go his Hope of Wealth and Honour those wages of Wickedness that were promised after which his Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 11. ran greedily and as the Word signifies was poured out at Water out of a Bottle not caring how he came by it so he might but obtain it Lucra injusta putes Justis aequalia Damnis Dum peritura paras per malè parta peris Thy just Damage shall outweigh thy unjust Desires c. The Sixth Remark is It is the Devil's practice against God's Word to diminish the genuine sense of it and that by degrees from hand to hand till he either invalidate the Truth of it or pervert it to a wrong purpose Thus the Tempter dealt with our Redeemer Matth. 4.6 tempting him to cast himself down for c. where he leaves out that main Clause To keep thee in all thy Ways Psal 91.11 that by mincing the Promise he might marr the sense of it c. Thus it was here likewise in Satan's Sorcerer Balaam tells the Princes less than God spake to him and they relate to Balak less than Balaam had told them so that when the Answer came to Balak it was not now the Word of God but meerly the Word of Man ver 14. N.B. This occasion'd Balak to make a second Call and a more forcible Invitation of Balaam assaulting him with stronger forces of Temptation both in more
thoughts of his heart However this is certain the Lord saw his way was perverse v. 32. he went with peevish perverse purposes therefore was God angry with him The Second Remark is Wicked Men do meet with Remora's in the pursuit of their wicked Projects whereby their furious motions therein are oft marvelously retarded c. as did Pharaoh in his furious pursuit after Israel whose Chariot Wheels were taken off so that he drove heavily c. Exod. 14.25 And thus it was with Balaam here whose Asse could not gallop fast enough to procure his preferment in his own apprehensions yet in his perverse purpose he meets with many rubbs both from his own Ass and from God's Angel so that he could not carry on his full career without interruptions once and again and the third time also for God's Angel sent by God's Anger stood in the way of Balaam's Ass 1. To frighten her out of the way v. 22 23. 2. To stop her in her gallop v. 24. and 3. To knock her down to the ground c. The Third Remark is This Angel of the Lord is supposed to be the Lord of Angels no Created one but the Angel which redeemed Jacob from all evil Gen. 48.16 and now came to redeem the Children of Jacob or Israel from those evil and Cursed Curses that Balaam intended to denounce against them This Angel of Jehovah so call'd v. 22. was that same Angel who was the Guide of that Old-Testament-Church in her wandring ways through the Wilderness in whom Jehovah's both name and nature was Exod. 23.20 21. He was no less than even Michael the Great Prince who evermore standeth up for his Redeemed People Dan. 10.21 and 12.1 The Fourth Remark is That our Blessed Redeeming Angel our Lord Jesus should be stiled Satan here is very marvelous Le Satan li Hebr. ver 22. in Adversarium illi to turn Balaam out of his perverse way Christ is as Satan Hebr. an Adversary When this name Satan is used for an Adversary to God's Church and Children then usually Satan signifies no other than the Devil as Job 1 6. Mat. 4.10 Rev. 12.9 and 20.2 c. But here Satan is used for an Adversary against a Wicked Sorcerer and his Diabolical Divinations as likewise for a Defender of God's People therefore is it applyed to an Holy Angel yea to the Prince of Angels and Men the Angel of the Covenant Mal. 3.1 the Lord Jesus Christ. The Fifth Remark is Here is a marvelous manifestation of the Love of God to his Church the Children of Israel that when he had given seeming leave to this mad Soothsayer to go forth against them he immediately sends forth his Angel yea his Son to oppose him with a real resistance and to stand for his Church and Chosen by withstanding him in his ways for God granted his Request in wrath only because it was a Request against God's revealed will v. 12 13 32. and now God's Angel wichstands him tho' he bade him go because he knew that he went with an evil purpose to curse those whom God had blessed The Sixth Remark is The Grandeur and Equipage this Soothsayer rode in having two Servants it may be in their Liveries at his heels to attend him v. 22. This False Prophet rides not without his two Men God's Levite had one Man Judg. 19.11 O what a pity it is that God's Ministers of the Gospel should be such Slaves to others and no other than Servants to themselves yet both Balaam's Servants cannot counter-comfort him or keep him in his way when the Most High God comes forth to contradict him in his purpose The Seventh Remark is The Ass saw the Angel v. 23. whom Balaam tho' a great Prophet acquainted with Visions and Revelations saw not nor did he know as he acknowledged v. 34. that an Angel stood in his way Thus God confounds the Wisdom of the Wise by base and contemptible means for the Foolishness of God is Wiser than the Wisdom of Men 1 Cor. 1.25 No doubt but Balaam was a Prophet had in most high reputation when foreign Kings did so greatly admire and court him that whomsoever he blest should be blessed and whomsoever he curs'd should be cursed v. 6. The Kings of the Earth look'd upon him like as Simon Magus in Samaria was look'd upon as the Mighty Power of God Acts 8.10 Yet what a blind buzzard becomes he here not to see so much as the rude and silly Animal his Ass did which both saw and avoided the Angel with the drawn Sword for her Matter 's safety as well as her own no question need be made but that Balaam's eyes were notoriously blinded with the dust of Covetousness and were marvelously dazled with the glittering glories of his fancy'd promised promotions Beside by this the Lord teacheth the vanity of Soothsayers and the folly of those that dare prognosticate future contingencies He that could take upon him to advertize others of things which should befall them Numb 24.14 could not advertize himself of the danger of death that was before him but was more stupid herein than a stupid Ass tho' courted by Kings c. N. B. When Visions appeared the true Prophets were wont to see them yet others in their Company saw them not as in Dan. 10.7 Acts 9.7 but here this mad Prophet feeth nothing yet the Beast under him hath her eyes opened to behold both the Apparition and the Danger thereby therefore as wiser of the two she turneth aside to avoid it when her mad Master runs upon his own ruine The Eighth Remark is Wicked Men going on still in a way not good escaping one Danger do fall into another and greater till their peril become inevitable Jer. 48.43 44. He that fleeth from the fear shall fall into the Pit and he that getteth out of the Pit shall be taken in the Snare Thus it was with Balaam here the Angel stood as his Satan or Adversary first in a wider way adjoyning to a Field with a drawn Sword in his hand because this Soothsayer had whetted his tongue as a Sword Psal 64.4 to Curse Israel that they might be slain with the Sword of Balak his Curses would have been like the piercings of a Sword Prov. 12.18 Therefore the Lord to reward him according to his works sends out a Sword against him which he the first time escaped by his Ass turning aside into the Field v. 22 23. Now the same peril meets him again in his passing on between two Walls v. 24. The Angel needed not to chuse any such advantagious place but he did it to admonish both Balaam and us of that remarkable truth above-mentioned In this second Sign God comes nearer unto Balaam who still went on his perverse way which now led him into this Shognal Hebr. or narrow Path where he had no room to start aside v. 24. but he must crush his foot against the wall v. 25. The Ninth Remark is Behold the difference betwixt the
2 3 7. 3. Their deliverance from that danger by whom and by what means vers 4 5 16. 4 The Intelligence they received there concerning the Universal Consternation both of Jericho and of all the Region round about it vers 8 9 10 11. 5 The Covenant they made with their Hostess for saving her Life and the Lives of her Relations found in her House vers 12 13 14 16 18 19 20. 6. Their Dismission from Jericho and safe Escape vers 15 16 21. 7. Their returning in safety to Joshua in Shittim with good tidings vers 22 23 24. This Sevenfold History containeth a manifold Mystery and meaning to be discoursed upon orderly in sundry Remarks The First is upon Joshua's Mission of the Spies to Jericho This was Joshua's First Pious and Politick Exploit Some object against this Act saying How could this be well done by Joshua when the same Act in Moses had such evil success Numb 13.3 c. and 14.1 c. Beside Joshua should have Acquiesced in the bare Promise of God for Performance c. Answer in General There is much difference betwixt Moses and Joshua's Mission of Spies both in the Actors Motives and in the the Manner and end For 1. In the first Mission the People made the first motion of it unto Moses out of their Fear and Distrust not from the Lord who commanded them immediately to go up without dread or discouragement Deut. 1.19 21 24. Moses upon the People's importunity consults with God who seeing they would not be satisfied without it permits it to be done but afterwards punisheth it with a sad success whereas in the 2. Mission Joshua acted alone without the People but undoubtedly with advice from God who had promised to be present with him in all his Enterprizes Josh 1.9 tho' not recorded in Circumstances as those of Gideon were Judg. 6.36 39. and 7.2 4 5 7 9. All wonderful condescensions in God to Man Secondly In Moses's Mission there were 12 Spies out of every Tribe one not only because it was done primarily and principally at the Instigation of all the Tribes but also because they were to search the whole Land in a time of deep security Beside Those 12. proved too many by ten for only two kept tight to their integrity the other ten did much mischief among the People at their Return But in Joshua's Mission two were enough to keep Counsel to search secretly and that but a small space of Ground no Man knew of their Mission save Joshua and themselves and notwithstanding all this privacy they had much adoe to secure themselves in that City the People of the Land being now alarm'd and awakened Thirdly In Moses's Mission the 12 Spies being publickly sent forth gave an Account at their Return to the whole Congregation Numb 13.26 which was the cause of their murmuring and Rebellion But in Joshua's Mission the 2 Spies being sent out privately gave an Account of their hazardous expedition to Joshua alone Josh 2.23 24. Fourthly In Moses's Mission the People prompted the sending of the 12 Spies from a distrustful fear and depending more on their own prudence and policy than on the precious promise and powerful Providence of God as plainly appeareth by the Consequences thereof but Joshua like a prudent General sent out his 2 Spies to view the Fortifications of the City and the Fortitude of the Citizens that he might the better manage his Siege against it yet not without due dependance upon Divine Assistance in the use of means Fifthly Tho' it be objected that it was Joshua's duty to depend upon God's Promise to deliver up the Land yet had it been no better than a tempting of God in Joshua to neglect the means Our Faith is never so strong as not to need farther confirmation as appeareth in the Instance of Gideon aforesaid nor doth assurance of the end occasion us to neglect the means conducing to the end in subserviency to Gods providence this rather causeth us to use them with more confidence and comfort The second Head of discourse upon those Spies sent out by Joshua is the peril they passed in their Spying work with Remarks upon it As 1. The Hebrew Doctors take upon them to tell us the names of those two Spies calling them Caleb and Phineas who did hazard their Lives in searching Jericho c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue for Caleb was a Pious Prince as appeared by his former Faithfulness in Moses's Mission of him Numb 14.24 c. And Phineas was a Pious Priest Psal 106.33 The loss of those 2 Men of figure had been a great loss to Israel The second Remark is Their danger was desperate for the Spies themselves were Spied by some of the Citizens which gave an Alarm to the whole City Those two Spies passing over the Fords of Jordan mentioned Josh 2.7 and Judg. 3.28 and 12.5 came by a Divine instinct in the twilight unto Rahabs House supposed a Victualling-house the most convenient Hiding-place for them because her House was nigh to the Gate and stood upon the Walls of the City from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoyning Tho' they slip'd in so secretly as they could before the Gates were shut yet was there a Watch set at the Gate because a powerful Adversary was not far from them who took notice of those two suspicious Persons gave notice of it to the King who evermore hath long Ears and who immediately upon this Universal Alarm sent to seize the Spies at Rahabs House Josh 2.1 2 3. This could not but break their Sleep tho' wearied with their long Walk and their Rest not so long as that of the Ark in the midst of Jordan after Josh 3.13 The third Head of discourse upon those Spies is Their deliverance from this imminent danger by whom and by what The first Remark is upon the Person who delivered the two Spies Rahab tho' she had been an Harlot as the word Zona signifies and as she is called Heb. 11.31 and Jam. 2.25 heretofore yet now was become a true Convert being furnished with the graces both of Faith and Repentance As the two Scriptures afore quoted do give an account of her Faith in entertaining the Spies in Peace so her whole discourse with those Spies did demonstrate her to be a true penitent She doth not only abstain from doing any Injury her self unto those Spies but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them which could not be had she not been a true Convert Besides tho' the word Zonah doth signify an Harlot as before yet it signifies an Hostess or Victualler one that dresseth and selleth Meat so Lzun and Zona are used for Meat Dan. 4.12 and Psal 144.13 and this probably was Rahabs profession which was a Trade Infamous among the
great Cities named ver 17. therefore their Doom was they shall have Slavery instead of Slaughter Hewers of Wood and Drawers of Water shall they be to Israel 'T is a Scripture Phrase of the lowest Rank of Mankind Deut. 29.11 as employed in the meanest and most sordid Drudgery The Magistrates still'd the Murmurers with this plausible Motion ver 21 c. Though they be freed from a Natural Death because of the Prince's Oath yet shall they be damned to a Civil Death by the Prince's Sentence Their Slavery is a sort of Death which will both sufficiently punish them for their fraud and bring considerable benefit to Israel not only in exempting every Israelite from all Drudgery Work but also in getting Gain by the Service of those Slaves and this was the Curse which Noah prophetically pronounced against Cham the Father of those Canaanites that he should be a Servant of Servants unto his Brethren Gen. 9.25 which now was verified in his Posterity Yet such was the transcendent Mercy of God towards them so as to turn this Curse into a Blessing for their Service was to Minister unto the Levites as the Levites did to the Priests in the Sanctuary both in the Tabernacle and in the Temple whereby they had a nearer approach unto God for the good of their Souls this gave them Opportunities to partake of the things of God and to behold his face in Righteousness Psal 17.15 Hence 't is supposed they are call'd Nethinims which signifies Deo dati Men given to God 1 Chron. 9.2 and Ezra 2.43 In the former of which Scriptures they are Ranked with the Priests and Levites A free Grace to those who had saved their Lives by a Lie their being Door-keepers which David desired Psal 84.10 their sordid Services was the less damage to them by being thus sweetly qualified For the nearer they were to the Church the nearer they were to God CHAP. X. JOshua the Tenth gives a Narrative of Joshua's Victory over the five Canaanite-Kings which consists of three General parts The First is The Occasion or procuring cause of the War This is twofold 1. Joshua's utter Demolishing of Ai and Jericho The 2d is the gibeonites falling off from the Canaanites to Israel in making a League with them ver 1.2 The Second Part is The preparation for War both in the Five Kings Confederating and Besieging Gibeon and in Joshua who was solicited to assist Gibeon against the Besiegers ver 3 4 5 6 7. The Third Part is How the Victory was won and improved ver 9. to 42. The Remarks upon the First Part are First The strange Lethargy God had cast those Kings into that the Report of all the wonderful Works God had wrought for Israel in drying up the Red Sea and in the Wilderness and lately in dividing of Jordan to give them an Inlet into their Land and likewise in the Miraculous Overthrow of their strong Frontier City Jericho neither the Rumour of the former Wonders nor the rushing noise of the hideous fall of Jericho's Walls could possibly awake them out of their dead Sleep into which Satan as God's Jailer had lull'd them by their long living Intoxicated with plenty of Carnal Delights and sinful Pleasures Outward Words and Works will do nothing till God bring them to the Heart That which had awakened the Gibeonites did not so to those Kings of Canaan till Ai was destroyed this put them into fear ver 1.2 that their turn might be next Jam tua Res agitur paries cum proximus Ardet Ucalegon Their next Neighbours House being on fire this hardly rouzed them out of that Dead Lethargy and now they enter into a Confederacy The Second Remark is The chief of those five Confederate Kings was Adonizedek King of Jerusalem ver 3. therefore is he first named and was most Active in the Confederacy c. This King Arrogated to himself a most Glorious Name Adonizedeck which signifies the Lord of Righteousness that he might have a greater Veneration from his Subjects This Name signifieth the same in effect with Melchizedeck which is by Interpretation King of Righteousness who was likewise called King of Salem as this Man is call'd King of Jeru-Salem which is King of Peace Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince who is both the Maker and the Matter of our Peace with God Eph. 2.13 14. than for him who was no better than a Cruel Tyrant as appeareth from Judg. 1.5.7 supposed to be the same Man or if he were his Successor it shews that all those Kings under this specious Name were no better than a Race of Unrighteous Wretches and of Rebels against God The Third Remark is That which Alarm'd Adonizedeck c. was not only the ruine of Ai but also the Revolt of Gibeon which was Achath Gnarai Hommamlakah Hebr. one of the Cities of the Kingdom a Royal City a chief Mother City that had now made a League with Israel embrac'd their Religion and would be glad to do them service this caused those Instruments of Saâ—an to set up their Bristles and to seek the Destruction of that City fearing that Israel would have both Shelter in it and Supplys from it and fearing also that other Cities might learn to Revolt by its Example which the Five Kings would have prevented by inflicting on it exemplary Punishment N. B. Another Reason for those Kings Warring against Gibeon may be gathered from the Particle Caph quasi or as 't is said it was not one but as one of the Royal Cities ver 2. Intimating it was not the Seat of any King for we no where do read of any King of Gibeon as we do of other Cities here and elsewhere but it was equal for Grandeur to any of the Royal Cities though it had no King but seems to be governed after an Aristocratical manner by a Senate of Elders by whose Authority and not in the Name of a King their Embassadors treated with Joshua Josh 9.11 as Grotius noteth If so no wonder such a proud Prince and troublesome Tyrant as Adonizedek should look with an evil Eye upon that State where Democracy was mixt with Aristocracy The Fourth Remark is No sooner is Gibeon besieg'd by all those Five Kings of the Mountains call'd after the Hilly Country of Judea Luke 1.39.65 or making their Approaches only with a great Host in order thereunto but presently Gibeon dispatches away a Messenger crying to Joshua Come up to us quickly to Rescue us ver 5 6. for they make War against us because we have made Peace with thee ver 4. The Argument used is Slack not thy hand to save thy Servants Under the Relation of Servants they challenge the due Right of Protection from a Master Hereupon Joshua having first consulted with God and received encouragement from God hastens then with his Kol gnam Hamilcamah His Mighty Men of War to help them in their Distress ver 7.8 In this
this was done unanimously casting Lots who should be Purveyors for the Army and who should be the Warriours in the Army ver 8.14 This first part affordeth these Remarks First The Levite's sending the Twelve pieces of his Murdered Concubine was as effectual for this Convention as if it had been a Royal Summons which now they could not have because they had neither Judge nor King to call them Four Hundred Thousand Footmen come at this call and the Princes of all the Tribes those Rulers we may suppose rode upon Horses or Asses Judg. 5.10 and 10.4.12.14 and those are called the Corners of the People Hebr. because they bear the People up and bind the sides together as the Corner-Stones do the whole Building which otherwise would rend and run to ruine All these jointly meet together as one Man as if there had been but one Soul in so many Thousand Bodies and such an Unanimous Consent was found in this Numerous Convention as if it had been but one Man that was the Vndertaker in this Important Expedition against the Offenders So Universal was their Zeal for punishing this Villany The Second Remark is Mispeh must be the place of this General Meeting Because First It was the usual place of such Meetings upon Solemn Occasions Judg. 10.17 and 11.11 and 1 Sam. 7.5.16 and 10.17 Secondly This place was the Navel and middle of the Land so its Situation was most convenient for those without Jordan as well as for those within Thirdly It was also near the place where the foul Fact was done that distance might not disenable them to make a thorough Examination of it Fourthly Nor was it far from Shiloh where the Tabernacle was whether they might send for Advice if need required Fifthly The Apocrypha affirms there was a Synagogue at Mispeh which was the first Chappel of Ease to the Tabernacle and Temple 1 Maccab. 3.46 though Sacrificing was limited to the two latter but that Phrase Onto the Lord in Mizpeh ver 1. doth not import that there was a Synagogue there for God is present in the Assemblies of the Gods or Judges Psal 82.1 and where his Name is Recorded Exod. 20.29 and where two or three be gathered together in his Name Matth. 18.20 The Third Remark is This Judicious as well as Vnanimous General Assembly will first treat before they will fight therefore they send a Summons to all the Tribe of Benjamin being desirous with two Ears to hear both Parties though the case was clear enough that the Mischief of Mischiefs a Civil War might if possible be prevented In order hereunto Embassadours of Peace are sent to tender Peace according to God's Law Deut. 20.10 11. If they would bring their Notorious Delinquents to condign Punishment as both their Duty Honour Interest and safety did oblige them whereas their protecting such Abominable Villains could not be done without their own Horrid Guilt and without haleing down the Curse of God upon their own Heads thereby but if those Tenders of Peace were rejected then these Messengers were to become Heralds of War to proclaim open War against them The Fourth Remark is The Plaintiff appeared but the Defendant who at least should have been so if the plainness of the Case had not debarr'd any Plea would not appear notwithstanding all Summons and Citations serv'd upon him The Plaintiff was the Levite call'd the Husband of the Woman ver 4. which shews she was not his Harlot but Contracted to him as his Secondary Wife according to the corrupt Custom of those Times he amply layeth open his Case remonstrating the whole wicked Transaction briefly and plainly without either Preface or Passion and undoubtedly confirming his Plea both by his old Host and by his own Servant as his two Witnesses according to God's Law Deut. 17.6 but on the other hand the Benjamites who should have answer'd by their Agents at this great Convention are wilfully refractory unconcerned and resolute they neither went nor sent thither to compose the Controversie but either out of their Pride scorning that their Brethren of other Tribes should interpose in their Territory and Government or out of their Self-Confidence presuming upon their own Prowess and Dexterity even with their Left Hand ver 16. in Martial Affairs or lastly It was from that Sublime Infatuation God gave them up unto for the Destruction of that Degenerated Tribe moreover God's Holy Hand was in it for the punishing of both Parties Therefore were they obstinate and would not hearken to the Admonitions offered them The Second part of this Chapter contains the Concomitants of this Civil-War As First The Preparation of both Parties for it ver 14 15 16. on Benjamin's side where we have them described both by their Quantity or Number and by their Quality for Excellent Marks-Men then on Israel's side ver 17 18 19 20. wherein their Number the Tribe that was to have the Conduct and the Besieging of Gibeah are all contained Secondly The Prosperity attending this Dubious War Victory happening at times to both Parties And Thirdly The Catastrophe of the War the Victory falls finally upon Israel's side in the last of the three Battles The whole Tribe of Benjamin is destroy'd by Fire and Sword save only 600 of them that saved themselves in the Rock Rimmon from ver 20. to ver 47 48. The First Remark from those Concomitants is The Obstinacy of this once Beloved Benjamin rather than give up those Villains to Justice he will hazard his All to Patronize them though thereby his Name of Joy Benjamin be turned into his other Name Benoni which signifies a Son of Sorrow and so indeed he became in the Issue of this War It may be said the Pride of his Heart deceived him Obad. ver 3. probably had not Benjamin been so Numerous for War as to have Twenty six Thousand Warriours ver 15. he had not been so venturous in it and if he had not been so Dexterous in War with Seven Hundred Left-handed Slingers ver 17. he had not been so Audacious in so bold daring and such a Fool-hardy Undertaking So stubborn Israel's Embassadours found this self confident Tribe that rather than deliver up the Children of Belial to Justice they would Sacrifice not only their own Lives but also the Lives of all that were near and dear to them Hereby they became Accessaries and Abettors of their Horrible Villany making their Guilt and Punishment to become their own rather than put that evil away from Israel whom God would punish if they punish'd it not and this their wilful choice became soon after their Doleful Judgment for not only those Twenty six Thousand Men but also other Men yea Women and Children were all Devoured by the Sword and all the other Cities as well as Gibeah were destroyed by Fire ver 40.48 The Second Remark is Israel Vows Vindictive Justice with all expedition resolving not to return home until they see those Matchless Villains and all the Abettors of their
of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
Christ our High-Priest Heb. 3.1 doth tread the Wine press alone Isa 63.3 and beside him there is no Saviour Isa 43.11 and himself was the Sacrifice of Atonement but once offer'd also Heb. 9.28 tho' Popish Mass-Mongers make their unbloody Sacrifices of Christ's body a daily work and in a thousand places at once and often too And the Apostle farther argues that the Holy Ghost signified by this Type how the way into the Holiest that is into Heaven Typified thereby v. 12.24 was not yet made manifest Heb 9.8 9. and the same Apostle tells us that Christ is that new and living way Heb. 10.19 20. this way into the Holiest was opened when at Christ's offering up his expiatory Sacrifice upon the Cross and at his expiration the Veil of the Temple betwixt the Holy and most Holy place was rent from the top to the bottom Mat. 27.51 whereby it was laid open unto all both Priests and People whereby a Period was put to the Levitical Liturgy and that now there was free access for all Saints call'd a Royal Priesthood Priests to God and Princes to Men 1 Pet. 2.9 Revel 1. v. 6. both unto the Throne of Grace here and unto the Throne of Glory hereafter God's Institution of this Veil is recorded Exod. 26.31 32 33. where the end of it is declared as not only to divide the Holy Place from the Most Holy but also so to darken it that neither Priests or People might either prye or press into the place of the Shecinah or God's Glorious appearance and tho' God says I will appear upon the Mercy-Seat in a Cloud Levit. 16.2 Psal 18.11 1 Kings 8.10 11. because no Mortal Man can behold the Glory of the Immortal God yet so much light was communicated by this Cloud of God's presence as that the High-priest might with Moses behold the Back-parts of God and might have light enough to discern how distinctly to do his duty within the Veil for as the Holiest both of the Tabernacle and of the Temple accordingly had no lights made to them So they were in that respect the Types of the New Jerusalem which hath no need of the Sun nor of the Moon to shine into it for the Glory of God doth enlighten it and the Lamb is the light thereof Rev. 21.23 even so here when the High-Priest entered in there was no external light and himself kindled a smoak at his entrance into it as above so that he saw nothing because the Lord dwelt in the Cloud yet the Lamb was the light thereof c. N. B. 1. P. Cunaeus in his Jewish Republick tells us of two Persons that ventur'd within the Veil tho' not Priests Pompey and Heliodorus First Pompey presumed yet perish'd not by the hand of Heaven a Phrase much in the Rabbie's mouth as Nadab and Abihu did Levit. 10.2 and being asked at his coming out what he saw answered that the House was full of a Cloud therefore they call'd the Jews Nubicolae Worshippers of a Cloud thinking before they worship'd the Egyptian Ox Apis an Idol c. The Second Presumer was Heliodorus who being no High-Priest was for his presumptuous prying struck with madness the Apocryphal 2 Machab. 3.26 27. speaketh something to this story how he took away the Holy Treasure v. 6 7 13 23. which Pompey did not tho' he presumed to pass into the Holy of Holies so scaped scot-free Ross's Hist. of the World N. B. 2. Maimonides tells a story how the High-Priest came into the Holy of Holies with all reverence and godly fear towards the Cloud that was upon the Mercy Seat and when he had done his duty of expiation and had filled the house with the smoak of his Incense he went out backward by little and little leisurely with his face toward the Cloud on the Mercy Seat where God had perform'd his promis'd presence Exod. 25.22 until he got without the Veil then making a short Prayer he hastens to shew himself to the People lest they should fear he was dead in the Oracle because of that word of God lest he dye Levit. 16.2 they ever feared danger and Chaskuni adds it was necessary for him first to darken the House with Incense lest the Glorious Majesty of God should ouerwhelm him and after that to bring in the blood of Atonement to expiate his own sins and the sins of his own Family lest be should dye for them there N. B. 3. The Cloud wherein God appeared in this most Holy place was not that Cloudy Pillar which had so long rested upon the top of the Tabernacle as the Camp of Israel â—s Conduct in all their removals and which so filled the Tabernacle with its Glory that Moses could not enter into it Exod. 40.34 35. if so the High-Priest could not have entered no more than Moses Therefore Theodoret saith well God did not appear to the High-Priest here in a Cloud Smoak and Fire as he did to all Israel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lightsome Cloud and that which was not continually upon the Mercy-Seat but only to meet the High-Priest there once a year N. B. 4. The Dimensions of this Oracle v. 16 20. here as the most Holy in the Tabernacle took up one third part of it the length whereof was Thirty Cubits long and Ten Cubits must be the proportion of the Most Holy as the third part of the whole Tabernacle Hence Beda and Cajetan do observe the same from Solomon's Temple which is expresly said here to be Twenty Cubits in length Twenty Cubits in breadth and Twenty Cubits in heighth v. 20. this being the third part of the Sixty Cubits the measure of the whole Temple as above Hence they gather that the Most Holy in the Tabernacle was ten Cubits long ten Cubits broad and ten Cubits high the third part of thirty the measure of the whole Tabernacle which was undoubtedly as above the pattern of the proportion of the Temple tho' but half so large in measure and this must be observed that both those Oracles of the Tabernacle and Temple were exactly four square which is a great Beauty in Buildings and wherein they both were Figures of that New and Heavenly Jerusalem which is built four square also Revel 21.16 the length breadth and heighth are equal c. the furniture of it falls in together with the other afterwards Chap. 7. 1 Kings CHAP. VII THIS Chapter gives an Account both of Solomon's Civil Structures and of his Sacred Furnitures for the Temple Remark the First in General is The beginning of this Chapter relateth the story of three of Solomon's Stately Structures for Civil uses and ends namely his own City-Palace another for his Queen and a third his Country-Palace for wholsom Air and pleasant Walks from v. 1 to 12. The Reason of this Relation in this place as it were by intrusion betwixt the Sacred Structure and the Sacred Furniture is because the Holy Spirit would make mention of all Solomon's Fabricks
together or the piles of his Buildings before he come to speak of all the Furnitures thereof c. The Second Remark is the Time which those three Civil Structures took up namely thirteen Years v. 1. almost double to the time wherein he was building the House of God not because he loved himself better than his God so was six years longer in pleasing his own Curiosity Eccles 2.4.5 6. than he was in gratifying God's Command for Divine Worship for he was still God's Jedidiah a Lover of God and beloved by God but the Learned render these Reasons First That of Erpenius and Junius because Solomon had not Materials prepared for those Fabricks as he found for the Temple by his Father David 1 Chron. 22.14 15. nor did he employ so many Workmen in these c. The Second Reason is that of Peter Martyr Solomon was not pressed forward to hasten those Civil Structures either by the Command of God or of his Father as he was to the Sacred Structure of the Temple for speedy settling in it the Worship of God which was indeed the foundation of all their hoped for felicity both of King and Kingdom The Third Reason is That of Lavater out of Josephus God having laid his own Divine Obligation upon Solomon and his Subjects to build the Temple did cause them to use more alacrity and diligence in this work than in the other of Civil Concern only The Fourth Reason is Solomon was not so long in those Civil Structures because they were larger and more curiously wrought than the House of God but because there were three of these Fabricks as 1. The House of Lebanon v. 2 3 4 5 6. 2. The Porch for the Throne v. 7. and the House for Pharaoh's Daughter v. 8. c. The Building of all these took up thirteen years time tho' some Learned Men in Vatablus compute this time to be only two years after the Temple was finished but this Opinions is fully confuted saith Peter Martyr from Chap. 9.10 where the term is expresly made twenty years from the beginning of the Temple which the great Devotion both of Prince and People finished in seven years and six Months but longer leisure was taken and fewer helps were found to finish these three other Fabricks c. The Third Remark is The Holy Spirit in Scripture giveth us but a very brief account of those three Buildings but only an obscure and compendious mention of them for as P. Martyr well observes here is not any account of their Dining-Rooms Lodging Chambers Kitchins c. because they were designed for Civil uses only but that for Sacred Service is more largely insisted upon within and without Indeed this house of the Forest of Lebanon hath the largest description because it was for publick service and the two other for private use only as some say but the first is described at large 1. The Palace the matter of it Cedar the form of it all its dimensions v. 2. the parts of it the Roof v. 3. the Windows one opposite to another v. 4. the doors and posts v. 5. with Windows all composed both for light and delight there was light against light three stories high thorough lights in every room one over another c. 2. The Porch suitable to the Palace v. 6. supported by many Pillars for the more magnificent entrance into it This Porch was proportionable to the Palace not too high to obscure the prospect of the Palace saith Osiander yet large enough to cover the Courtiers from Rain or Sun saith Peter Martyr There be two Curious Questions concerning it 1. The situation of it whether in Lebanon or at Jerusalem and 2. The Dimension of it whether above that of the Temple Answer the First To the first Question Piscator and Junius judge it stood in the Forest of Lebanon and was Solomon's Country-Palace for Recreation in Summer season this Opinion that Text favours Chap. 9.19 where it is said Solomon built in Lebanon therefore the Chaldee calls it Domum Refrigerii his House of Refreshing because he had there his delicate places saith Lavater for Hawking Hunting Fishing c. necessary Diversions for Great Princes when publick Affairs will permit that they may come fresher again to the Throne of Judgment after some small time of refreshment in those Delights of the Sons of Men Eccles 2.4 6. And they farther say Solomon built this House in the very Mountain of Lebanon after he had Conquered Hemath to which Lebanon belonged 2 Chron. 8.3 4. nor can this House be so called because it was built of the Cedars of Lebanon for then his other Houses might have the same Denomination upon the same account Beside this Palace is not call'd the Forest of Lebanon for any resemblance to it in the multitude of its Pillars standing like Cedars in the Forest but 't is expresly called the House of the Forest of Lebanon here v. 2. Answer the Second to the first Question But Peter Martyr and many more do generally concurr that this Palace was built somewhere nigh Mount Sion and Jerusalem and not in Lebanon alledging 1. Because there was the Throne of Judgment v. 7. which was fittest to be in the Place of Solomon's Common and Constant Residence 2. Because there was the chief Magazine of Arms Isa 22.8 And Solomon's Golden Shields were laid up there as is manifest from 1 King 10.17 and 14.25 26 28. And 3. It seems impracticable for so prudent a Prince as Solomon was to place such precious Stores in Lebanon so far remote from his Royal City and in the utmost borders of his Kingdom as Lebanon was But 4 They say it was call'd the House of the Forest of Lebanon partly because it was framed first in that Place Chap. 9.19 and partly the Temple it self is called Lebanon upon the same account Zach. 11.1 But principally because this Palace near Sion was as it were an Abridgement of that famous Forest having an hundred Pillars of Cedars in it standing upright like so many Cedar Trees in Lebanon and all the Timber thereof as Beams Boards c. were made of the Cedars of Lebanon moreover this Palace had the resemblance of that Forest as it was planted about with many pleasant Groves Shades and great store of Trees as in Lebanon and adorned with Orchards Gardens Solitary Walks Sweet Smells Musick of Singing birds a Prospect of Wild Beasts and all manner of delightful Accommodations Eccl. 2.4 5 6. So pleasant Places are oft call'd Carmel saith Peter Martyr in Scripture As to the second Question or Objection touching its Dimension that this House was larger than the House of God which was but sixty Cubits long and twenty broad Chap. 6.2 whereas this Palace is said to be an 100 Cubits long and fifty broad v. 2. here Answer the First Both Peter Martyr and Junius affirm that this Royal Palace was not larger than the Temple of God if we comprehend with the Temple both the
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
28.7 to be King in his stead but they could not accomplish their design saith Josephus because they could not Conquer Jerusalem though they came with such formidable Forces as wherewith to march through the whole Land of Judah to the very Walls of their chiefest City without the least Obstruction or Opposition The Reason of their Disappointment is Recorded by Isaiah the Prophet Isa 7.6 7. who assures Ahaz from the Lord that he should be delivered from those two firebrands which were but two Tails now become such and now ready to smoak out their Last The Prophet offers Ahaz a sign of his deliverance which Ahaz scornfully rejected Isa 7.11 12. but his Son Hezekiah was of a better Mind 2 Kings 20.8 he there despised not to try his Jehovah as his Father had done And because Ahaz did so the Lord voluntarily of himself gave this Sign that the Lord would not quite cast off the House of David Vntil a Virgin have born a son and that Son be God in our Nature Isa 7. ver 13 14 c. N.B. Both these are two great Wonders indeed importing hereby that though the present Conspiracy of the Confederate Kings against Ahaz should be confounded ver 7 8. of Isa 7. yet was it not for the sake of such a cursed King as Ahaz was but for the sake of God's Promise to David's House for continuing a Lamp to him still in Jerusalem 1 King 11.36 and 15.4 It was a wonderful Condescension in God to make so fair an offer to so foul a Sinner as to bid him ask a Sign either above or below but he most Refractorily Answers I will ask no askings let God keep his Signs to himself I know a Trick worth two of that I can otherwise relieve my self c. Remark the Sixth This brave Trick for his own Relief when he and his People were grievously affrighted with the two Confederate Kings coming to besiege him in Jerusalem was his sending to the King of Assyria for help 2 Kings 16.7.2 Chron. 28.16 where Tiglath-pileser is call'd Kings to express his great Grandeur esteeming his Princes to be so many Kings Isa 10.8 so he was a King of Kings and therefore to him did Ahaz send for help even then when Isaiah bade him trust only in God and offer'd him a most satisfying sign for confirming his Assurance of Deliverance c. Notwithstanding this faithless Ahaz scorning to crave any such courtesie from God's Divine Hand seeks for Humane Help from this Assyrian King to whom Ahaz sends a parcel of Compliments I am thy Servant therefore I put my self in subjection under thee and thy Son therefore as thou art my Master and Father let me have protection by thee Come and save me from these two Confederate Kings that are come to besiege me 2 Kings 16.7 and he sent a vast summ of Cash along with his Compliments as a Present also ver 8. which mostly gained the Assyrian King ver 8. who tho' he went not to Jerusalem as Ahaz desired yet set upon Damascus designedly to divert Rezin from his Siege in Judah as indeed it proved for Tiglath-pileser takes Damascus Rezin marches off from the Siege to defend his own Kingdom as Saul had the like Avocation 1 Sam. 23.28 Rezin hereby falls into the hands of the Assyrians who slew him so dearly did he pay for his conspiring with Pekah King of Israel against Judah nor did Pekah fare better for he was after this slain also by Hoshea 2 Kings 15.30 so Revenge is rendred for all his Cruelties to Judah N.B. How compleatly was Isaiah's Prophecy accomplished in the slaughter of those two Kings Rezin and Pekah whom the Prophet thought not worth naming tho' two great Potentates but calls them in contempt the two Tails of those smoaking fire-brands Isa 7 4 5. which is a most elegant Metaphor whereby he encourages Ahaz not to fear them for tho' they come with formidable Forces and with such fury and fierceness as if by Fire and Sword they resolved to destroy all before them without Resistance yet are they but smoaking not flaming or burning fire-brands fuming out their Phrenzy at their Noses and they are not two whole fire-brands but only two Tails or Ends that were now smoaking out their last and should shortly be quite extinguished Hence the Prophet bids him fret not faint not send not to the Assyrian assuring him they had more Pride than Power a meer flash but evaporating smoak which the higher it riseth the sooner it vanquisheth Tho' they would do mischief yet they could not do it because but smoaking and not burning and tho' they have indeed done much mischief to Judah severally heretofore and now think to do much more joyntly in this Confederacy yet the Counsel of Heaven hath otherwise ordered it which dashes in pieces all the contrary Counsels on Earth Prov. 21.30 Psal 2.4 N.B. 2. How transcendently gracious and ineffably merciful is the great and good God even to bad Men in giving an Elijah to Ahab and an Isaiah to Ahaz tho' both of them were notoriously wicked As Elijah had been a faithful Monitor unto faithless Ahab from the Lord as is to be seen in the foregoing History of that King and Prophet so was Isaiah no less but much more to Ahaz from the Lord likewise For Mark 1. By a wonderful Divine Condescension Ahaz is offered a satisfactory sign c. whereas our Lord would not gratifie the Incredulous Pharisees but calls them a Bastardly Brood for asking a sign from Heaven Matth. 12.38.39 N.B. But so lewd a Lozel was Ahaz that he rejected this motion of Mercy not out of Modesty as Ambrose mistaketh but rather out of Madness whereof all such are guilty saith good Oecolampadius who slight the Holy Sacraments those Signs and Seals of Righteousness by Faith So mad was Ahaz as to think God could not help him because he had suffered Pekah to slay 120000 of his Subjects 2 Chron. 28.6 Mark 2. Isaiah foretells Ahaz from the Lord that both those two Kings whom he so much feared should be cut off by a seasonable Vengeance soon after fulfilled 2 Kings 15.30 and 16.9 which was about a year after this Prophecy Isa 7.16 This Prophet was not sent with a promise of Deliverance for the sake of wicked Ahaz but because a Godly Party was still in Judah respected of God Mark 3. The Prophet likewise predicts to Ahaz that if he would not rely upon the Lord but hire help from the Assyrian God would shave him with his Hired Razor shaving Head and Hair that is high and low Prince and Peasant yea and Beard too that is the Priests as some sense it from Psal 133.2 See Isa 7.17 18 19 20. where God by his Prophet tells Ahaz his own that notwithstanding this present Deliverance he and all his shall perish by him whom he calls in for his help and in whom he trusted and not in God c. Remark the Seventh The Returns this wicked
called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Isa 1.10 Yet 3. And more probably because Isaiah was very bold Rom. 10.20 in calling them Witches Children and a Bastardly Brood Isa 57.3 c. Remark the Fifth The Means used to reclaim this extravagant Wretch were twofold 1. The Voice of God's Word and 2. The Voice of God's Rod. This latter was Effectual though the former was Ineffectual for first God sent a great many Prophets which he most graciously afforded even in the worst of Times to stop the Torrent of this woful Wickedness in both Prince and People 2 Kings 21.10 Preaching stinging Sermons to them ver 11 12 13 14 15. wherein God tells them because they had out-finn'd the Sinners of the Gentiles Gal. 2.15 the Jews becoming worse than they insomuch as they should have been better ver 9. here therefore saith the Lord because you have Ears and hear not being stupified with Idolatry Isa 6.10 I will alarni you so with my Judgments on Jerusalem and Judah as to make your deaf Ears Tingle with dolour and horrour as 1 Sam. 3.11 Jer. 19.3 so here ver 12. and I will as the Carpenter with my Line measure and mark out the superfluous Wood that I intend to cut off and I will wipe your City like an Housewifes Pottage-dish turning and over-turning your whole State ver 13. well might God say I have used Similitudes by the Ministry of my Prophets Hos 12.10 seeing Hosea was one who thus preached to them Lavater reckons them to be Joel Hosea Obadiah Micah but above all Isaiah who was sawn asunder by Manasseh Dr. Lightfoot adds Habakkuk applying Hab. 1.5 I work 4 wonder c. a threatning Word to Manasseh Remark the Sixth When Manasseh harden'd his Heart against the Voice of God's Word in the Mouth of his Prophets Then 2. Was he caused to hearken and hear the Voice of God's Rod in his Calamity by the Chaldeans 2 Chron. 33.11 God gave him Wisdom to hear the Voice even the Voice of that smarting Rod Mic. 6.9 Affliction tamed this wild Ass and stop'd him in his full Carreer of a cursed Course yea it being sanctified and God setting in and setting it on this Rod whip'd him home to God and Godliness Here Schola crucis was Schola lucis God made this House of Correction a School of Instruction to him The Viper say some when he is lashed casteth up his Poison whereof the skilful Apothecary maketh a Soveraign Treacle The Traitor when he is Racked telleth the Truth which otherwise he had never uttered and by this discovery of Treasonable Acts the Weal of Countreys and Kingdoms comes to be Confirmed The King of Assyria as saith the Text 2 Chron. 33. ver 11. whom Josephus calls the King of Babylon and who had now swallowed up the Assyrian Kingdom and now at the beginning of the Babylonian caught Manasseh among the Thorns whither he had now fled to hide himself as 1 Sam. 13.6 and carried him bound to Babylon and there put him into a Brazen Vessel full of holes saith Jerome and therein sometimes tormented him by Fire placed round about it But the best of his being there at other times was to be bound in Chains in the Prison saith Chrysostom and to be fed but with so much Barley-Bread and so much Water mingled with Vinegar as might only keep him alive This alone was of it self enough of Misery for a King to endure Miserum est fuisse non esse Who can be so woe-begone that was a Man yea a King and now-none For a King to be both in Fetters and under Torments too in his Enemies Countrey must needs be an Heart breaking Affliction Beside another Cordolium to him that he had finn'd away all his good Fathers vast Treasure which the Embassadors had seen all was carried Captive to Babylon with him c. Now come we to the latter Part of Manesseb's Life which was his better Part Therefore the History of his Life may well be compared to a piece of painted Checker-Work wherein there is a most beautiful mixture of Black and White we have seen already the black Part in his monstrous Iniquity and now comes in the white Part to beautifie the Black in his proportionable Piety 'T is a Maxim in Philosophy Contraria juxta se posita magis clucescunt One contrary gives light and lustre to another when placed in a contiguous Diameter c. Remarks upon the good Life of Manasseh as before of his Bad Are First His Actual Repentance When he was in Affliction aforementioned He besought the Lord 2 Chron. 33.12 13. behaâ—sar lo Heb. when the Lord had affected him with his Straits as Piscator renders it and then appeared the first Divine Effect namely the Alteration of his obstinate Disposition made evident 1. In his Praying to the Lord as before he had done to his Dunghil Deities And 2. In his humbling himself greatly as he had sinned greatly so his Humiliation bare some Proportion to his great Transgression as David calls it Psalm 19.13 Ahab did humble himself 1 Kings 21.27 29. but not greatly as Manasseh did So did those Justitiaries Isa 58.3 4 5. but their sorrow for Sin was but Skin-deep c. Whereas Manasseh's was deep down-right and down to the Heart such as with the penitent Prodigal after some sorry shiftings brought him home in good earnest to his Fathers House Luke 15.17 c. N.B. 1. What God's Word could not do 2 Chron. 33.10 His Rod when sanctified did Effect ver 12 13. He heard the Rod Mic. 6.9 Hos 5.15 and 6.1 Job 36.8 9. Adversity hath whip'd many a Soul home on Foot to Heaven whom otherwise Prosperity might have Coached to Hell As God did send David into the Depths Psalm 130.1 and Jenah into the Whale's Belly Jon. 2.5 wherein to Repent and Pray so God sent Manasseh here into the Dungeon upon the same Errand 't is better to be pickl'd in Brine than to rot in Honey c. N. B. 2. Tephillatho Hebr. This Prayer Manasseh made in the Dungeon 2 Chron. 33.13 19. is not found upon Record in the Hebrew Canonical Text but there is one said to be his recorded in the Apocryphal Greek which Lavater calleth Pia sane elegans and Diodate tells us that though it be a pious Prayer in the Matter of it yet seems it more probably some General Formulary composed by some Godly King rather than by Manasseh himself N.B. And Gregory tells and odd Story of the Synodicum set forth by Pappus How the Nicene Council made a miraculous Mound betwixt the Apocryphal and Canonical Scriptures and pray'd God that those Writ by Inspiration might be found above and the Spurious below and God did so Amongst which underneath this Prayer was one c. Remark the Second No doubt but Manasseh prayed for his own Inlargement and his God so called ver 12. Whom he besought he found not inexorable as
c. The same Nebuchadnezzer who had assaulted Jehoiakim 2 Kings 24.1 and took him 2 Chron. 36.6 the same who had carry'd Jehoiakin Captive to Babylon 2 Kings 24.15 and now being thus provok'd by Zedekiah he sets on him likewise and besieges Jerusalem in the ninth Year of that last King and in the tenth Month c. Now the Evil came Ezek. 7.5 6 and 24.1 Zach. 8.14 both with a Witness and with a Vengeance c. Mark 1. A most numerous Army set this large City round about with a close Siege which lasted to the eleventh Year of Zedekiah above a Year and half 2 Kings 25.1 2. to cut off all Provisions from it Mark 2. Though this Siege was rais'd for a Time by the coming of Pharaoh Hophra to relieve their old Confederates near to them Jer. 37.5 11. yet this proved but a broken Reed to Judah Ezek. 29.6 7. for when he saw the Chaldeans too strong for him he return'd home to Egypt and the Chaldeans to the Siege Hophra came out like Thunder but went back like Smoak Mark 3. The Chaldeans foreseeing their Siege was like to be long against so well a fortified City built Forts against it which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts Arrows or Stones into the City Jer. 52.4 Ezek. 4.2 and 17.17 Mark 4. During this long Siege which Cluverius saith lasted till the third Year Jeremy knowing God's Will ceas'd not to press Zedekiah to a yielding up the City saying He that goeth forth to the Chaldeans shall live c. Jer. 38.2 17. At this the prophane Princes are highly provoked as if he weaken'd the Hands of the Men of War ver 4. they procure his casting into the Dungeon out of which Ebedmelech deliver'd him ver 12. Mark 5. As the Force without was fearfully obnoxious to the City so the Famine within was ten fold more insomuch that Fathers did eat their Sons and Sons their Fathers Ezek 5.10 and Mothers their Children Lam. 4.10 and this Famine was follow'd with a grievous Pestilence Jer. 21.6 7 9. and 24.10 Mark 6. The Besiegers made a breach in the Wall at which they entred and seiz'd upon the middle Gate 2 Kings 25.4 Jer. 39.3 upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way having the Advantage of the Darkness of Night and possibly some Vault under-ground as Ezekiel had foretold Ezek. 12.12 Mark 7. The Chaldees that were round about the City discover'd him by their Scouts pursue overtake and apprehend him 2 Kings 25. v. 5. and bring him to Riblah v. 6. where the King of Babylon doom'd him for his Perjury Ezek. 17.18 to see his Sons slain before his Eyes as fellow Rebels a sad Spectacle and then have the Eyes of his Head put out who had put out the Eyes of his Mind long before else his Prevision by the Prophets Jer. 32.4 and 34.3 and Ezek. 12.13 might have been a Prevention Mark 8. Josephus observes that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted who tells him there He should go to Babylon and of Ezekiel who saith He should not see Babylon which were seeming Contradictions hereupon he concluded that both these Prophecies were false and both were lying Prophets Joseph Antiq. 10.11 yet both were made good by the Event for he was indeed carryed Captive to Babylon but could not behold it because his Eyes were put out before at Riblah and he went blind to Babylon The Dutch have a Proverb Whom God designs to destroy he first puts out his Eyes neither the false Prophet Zedekiah nor the fond King Zedekiah could unriddle it c. Remark the Second Is the Destruction of the City and Temple and of the Kingdom Mark 1. Though Jerusalem had been the Joy of the whole Earth and the City of the great King beautiful for Situation Psalm 48.2 yet now is it broken up 2 Kings 25.4 by the Besiegers who broke down the middle Gate Jer. 29.3 4. there entred they and took the City and plunder'd it c. Mark 2. They then burnt the Temple after they had plunder'd it of all its Treasure which had now stood four hundred seventy Years and upward saith Josephus 2 Kings 25.9 10. 2 Chron. 36.18.19 and Nebuzaradan burnt down Kol-Beth Gadol Heb. every great House sparing the smaller saith Piscator for the poorest sort were to remain behind c. 2 Kings 24.14 and 25.22 Mark 3. This Captain of the Guard which some sense Hebr. Rab tabbuchim as Vatablus Piscator Osiander call the Master of the Butchers or Slaughter-men so his Sword-men seem to be called for their bloody Cruelty after he had ruin'd both sacred and civil Fabricks and Palaces firing both the Chief Priests and the Chief Princes out of their lurking Holes where they lay absconded in some secret Corner of the Temple c. All these he sent to Riblah where the King of Babylon slew them as chief Incendiaties in the Rebellion saith Sanctius and of Zedekiah's Council Mark 4. Dr. Lightfoot observes that this Seraiah who was slain here 2 Kings 25.18 21. was High Priest and Father to famous Ezra Ezra 7.1 and Zephaniah was the Sagan Suffragan or second Priest who upon any extraordinary occasion of Sickness or casual Contamination saith Mr. Gattaker whereby the High-Priest was disabled to officiate this Grand Deputy was to supply his Place N.B. These two came to such a fatal end at the fall of the Temple as Hophni and Phinehas had at the Ruine of Shiloh Mark 5. The Time when the Temple and City were fired This was on the seventh Day in the fifth Month 2 Kings 25.8 which was in our July in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity Zech. 7.3 bewailing the fall of Jerusalem c. with Psalm 137. and this seventh Day Sanctius supposeth to be the Sabbath-day whereon this prophane Person Nebuzaradan purposely brought into the Temple his Pagan Crew to eat drink and be merry therein and when they had thus polluted the Temple with their Pagan prophaneness he set it on Fire upon the seventh or Sabbath day and it continued burning before it was wholly consumed until the tenth Day mentioned Jer. 52.12 13. Mark 6. Munsterus out of the lesser Seder Olam makes the Time of this Destruction of the Temple and City to fall out in the three thousand three hundred and eight Year of the World and eight hundred and fifty Years after Israel's entrance into that Land but Learned Dr. Vsher's Computation doth better in carrying it up higher to three thousand four hundred and five Years from the Creation And Dr. Lightfoot advances it highest of all to three thousand four hundred and twenty Years c. saying that the eleventh Year of Zedekiah and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall and then were Ezekiel's hundred and ninety
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
that this History of Esther seemeth to be after Ezra's Time so that could not be while the Temple-building was hindred N. B. 2. Some Rabbins say the Synagogue of the Jews to whom Mordecai wrote Letters Esth 9.20 was the Author of it But N. B. 3. 'T is the concurrent Conjecture of most Interpreters both Hebrew Greek and Latine that Mordecai himself was its Penman who being a man of God an Eye-witness and a principal Actor in this whole History therefore none so proper and prepared as he for it Besides Serrarius saith Queen Esther her self did contribute to this work who also had the Holy Spirit N. B. 4. Mordecai wrote this Book of Esther yet names not God in it tho' he had many occasions of mentioning that Sacred Name as in prayer fasting and dependance upon God for his Deliverance from most eminent Dangers c. The Reason supposed for his not naming God in it was lest this Book going abroad among the Pagans should be abused as Gen. 1. ver 1. was by them putting in Asima that Samaritan Idol 2 Kings 17.30 instead of Elohim as Aben-Ezra relateth From this corruption of the first verse in the Bible this word Asima afterwards was corrupted into the word Asina which signifies an Ass and from thence the Pagans slandered the Jews that they worshipped an Ass's Head Mordecai foresaw it and prevented this corruption by the Samaritans therefore names not God in this Book This is the more probable because such a mistake some Heathens made of the Hebrew word Jerusalem by making it in bad Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierosulon which signifies Sacrilege c. N. B. 5. This History holds forth the Inconstancy of Human Affairs The lofty Luminaries of a worldly Heaven do fall into an Eclipse and the lowly Shrubs of the Earth are elevated to the Stars Behold here Humility advanced to the Throne and Ambition in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenith and Highest Exaltation is hanged upon the highest Gallows This teacheth that the Great Ones of the World ought not to rely upon a Fortune of Ice but to fear every thing Job 3.25 and that the Godly Poor tho' never so low and miserable ought to despair of nothing 'T is the work of Almighty God to look on the Proud and bring him low Job 40.11 12 13. and to lift the Poor from the Dung-hill and set them among Princes 1 Sam. 2.7 8. N. B. 6. Some say Mordecai had a Prophetick Dream wherein he saw a most Dreadful Tempest of Thunder Lightning and Earthquake which was followed with a fight of two fierce Dragons sending forth horrible Hissings many Nations looking on and expecting the Issue of the Combat Then he saw a small Fountain which soon became a great River attended with a Light growing so great as that of the Sun and thereby the Earth was both watered and illuminated Mordecai learnt the Interpretation of this Dream by the great Combat he had with Haman and in the Exaltation of his little Niece Esther that was promoted to so high a Splendour as to Refresh and Englighten her own Nation and others c. The Third General Remark is concerning the Time of this History which 1. Munster Mercator Canus Cedrenus and Vatablus place in some time of the Captivity But 2. All others do unanimously affirm it to be after their Return yet before the Time of Alexander the Great and while the Persian Monarchy stood in its Grandeur moreover 't is said expresly ver 1. in Ahasuerus's Reign Now come we to the Particular Remarks upon Esther chap. 1. which may be reduced to two Heads First The Causes and Occasions of Esther's Advancement And secondly The Occurrences attending the Banquet that occasion'd it all which Dr. Lightfoot doth fix for Time the next following the History of Daniel chapters 10 11 12. Remark the First upon the first Part is the Person who made this sumptuous Feast was the Persian Monarch who is call'd Ahasuerus a Median and Artaxerxes a Persian name saith Bonartius from Dan. 9.1 and Ezra 4.6 7. common Names to these mighty Monarchs 'T is not of necessity to know which of those Persian Kings this was so much controverted among the Learned The Rabbins in Sedar Olam say it was Cambyses call'd by those common Names as is aforesaid upon Ezra 4.6 7. However he was a greater Potentate and Prince than either Cyrus or Darius before him were who had but One hundred and twenty Provinces Dan 6.1 whereas this King had added seven more by his Conquests of India and Ethiopia ver 1. here yet in all his Reign saith Dr. Lightfoot the building of God's Temple lays forgotten Hereupon divers Jews who had gone up to Jerusalem in the first of Cyrus return back during this Disturbance to their old Residences in Babylonia or in Persia again c. among whom were Mordecai with his Niece Esther to do good unto his Country-men abroad when he could no longer help them at home Remark the Second This great Conquerour elevated with his late Conquests of seven more Provinces makes a most sumptuous Feast for all his Nobles c. ver 2. to gratifie them for their former Valour and Victory 'T was a None-such Feast in respect of the number of its Guests largeness of Preparation and continuance of Time for it lasted half a year long and seven days longer in Shushan ver 3 4 5 c. And this he did also to demonstrate his own Splendour and Glory N. B. Tho' this Feast lasted long yet had it an end but so hath not the Feast of a good Conscience Prov. 15.15 Remark the Third Tho' there was much that was Blame-worthy and justly to be condemned at this None-such Royal Feast such as 1. Vain-glory. 2. Prodigality 3. Mis-spending of Time 4. Neglect of Business 5. Contempt of the True God not once acknowledged either by the King or any of his Guests 6. The mad Merriments and profane Jollity and Jovialty for so long a time practised without the least Note of Sanctity or Respect to God's Glory as Merlin well noteth yet something there was very Laudable and rightly to be commended that this King together with his lawful Liberality to his Peers and his comely Courtesie to his People did prescribe by a Law that every man should only Drink what he thought good without either stint or force As there was no Restraint from Sufficiency on the one hand ver 6 7. so there was no Constraint to a Superfluity on the other hand ver 8. This King's Law was that none should compel another to drink more than he listed N. B. 1. Masius reads it none did compel another to drink according to the Law of the Persians which allowed forcing of drink among that loose People this Law Regulated that N. B. 2. Erpenius bewails the Luxury and Intemperance of our Times seeing the Roaring-Boys so they will needs be call'd by a woful Prolepsis Here for Hereafter in Hell when Fire
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
Little Horn because 1. He was much less than Alexander call'd the Notable and Great Horn ver 5 8. 2. Little because the youngest of his Brethren having nothing of Grandeur at the first save only born a Prince but without a Kingdom till he came to be an Vsurper 3. Little because being of a low Fortune he was sent a Pledge and Hostage to Rome by his Father Antiochus Magnus whom the Romans had Cudgel'd into a Complyance about the best part of his Kingdom of Syria And Little 4. because after his Father's Death he made his escape from Rome and seized upon the Crown of Syria Deposing Demetrius his Nephew and the Right Heir after this he grew from Little to Great yea greater and greater by pretending to be Protector to his young Nephew Ptolomeus Philometor he got into his hands the Kingdom of Egypt from which Crown when the Romans forced him he returned with great Rage to pour forth his Revenge upon the poor Jews who were less able than the Romans to Resist him and in plain terms He play'd the Devil amongst them ver 10 11 12 c. N. B Wherein this Epiphanes Famous as his flatterers styl'd him but rather Epimanes Infamous a Vile Person as the Angel named him Dan. 11.21 Acted the part of a Mad-man in three cases First In casting down some of the Stars of Heaven to the ground ver 10. that is those Godly Priests and Princes of the Jews called Stars because they shone in their Sphere of God's Church Militant Worshipping the God of Heaven whose Names were writ in Heaven as so many Citizens thereof Secondly He did not only cast them down but he also trampl'd upon them and stamp'd them under his Feet ver 10. these he prophaned and cruelly Murther'd them Such Shining Stars as these Rev. 1.10 Persecutors spight in all Ages is specially against Zech. 13.7 Thirdly He magnify'd himself in an Hostile manner against the Messiah who was Lord of the Temple and the Captain of the Jews Sufferings and Salvation Heb. 2.10 in taking all his Worship out of his Temple yea and Christ too as it were he cast out of his place setting up in his room Jupiter Olympus an Image of the Devil v. 11 12. and burnt the Books of the Law 1 Macc. 1. 47 59. N. B. How long this loss of the Daily Sacrifice and those sad Desolations should last was likewise declared to Daniel by the Palmony Hamadabber or Excellent Numberer the Man or Messiah ver 13 14 15 16 c. The Term told him was for 2300 Days that is for six Years three Months and twenty Days Reckoning 365 Days to a Year and adding the two Days of the the two Leap-Years therein to it this was not full seven Years from the beginning of Antiochus's Prophaning the Priesthood and Temple unto his Death that the Jews did suffer under him much less was it Seventy Years as formerly they had suffer'd in Babylon which must needs be a Comfort to the Church of the Jews when Daniel declared it from Christ to them How this Phophecy was fulfill'd see 1 Maccab. 1.12 13 14. and 4.52 and 2 Maccab. 4.12 This Vile Person Acted Vilely from first to last and such an Hell-hound was hardly heard of Mark 3. Daniel in his 9th Chapter receiveth a Prediction of what should befall the Jews from the Time of their Deliverance from Captivity until the Death of Christ Chap. 9.24 25 26 27. namely Seventy Weeks or Seventy times seven Years or four Hundred and Ninety Years from Cyrus's Proclamation to the Death of Christ This Interspace the Angel divideth into three Vnequal Parts the first is Seven Sevens or Forty nine Years to the finishing of Jerusalem's Walls c. The second is the Sixty two Sevens or four Hundred Thirty four Years from that time till the last Seven the Events of which are mention'd ver 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached to wit three Years and an half and then was Crucified c. So that from the Decree of Cyrus to the Death of the Messias 't was just 490 Years N.B. I have consulted various Authors about this Term of Time as Alsted's Encuclop pa. 2974. and Dr. Willet on Daniel pag. 284. where he saith Daniel having had a Revelation of Christ who is call'd the Stone cut out of the Mountain without the hands of any Humane Help Dan. 2. Chap. and of the Son of Man's coming in the Clouds Chap. 7. pag. 283. therefore was he the more Inquisitive about the Times of Christ c. as likewise Pemble pag. in folio 353. and many other Antient and Modern Authors N.B. Many great Wits have been exercised about this Noble Prophecy Cornelius A Lapide speaks of one Learned Gentleman who run out of his Wits after many Years study upon it I find the Doctors are much divided about the beginning and ending of these Seventy Weeks 't is most probable they began at the out-going of Cyrus's Decree Dan. 9.25 and ended at Christ's Death tho' some say at the Destruction of Jerusalem by the Romans under Titus Vespatian but 't is better to Compute it as Above than to Dispute it without End N. B. However sure I am it may well be observed That the Jews after their Seventy Years Captivity have Seven Seventies of Years granted them wherein they enjoyed their own Countries shewing him how God's Mercies bear the same proportion to his punishing Judgments which Seven a complete Number beareth to an Vnit or One for their Seventy Years Bondage in Babylon was Recompenc'd by the Lord with Seven Seventies of Inlargement in their own Land beside that Mercy of Mercies here promised them even the Grace of the Messiah who in the last Seven Years of the Seventy confirmed the Convenant with many Elect Gentiles ver 27. N. B. But the Jews did so Degenerate and were so Infatuated into such a Sottish Superstition that they put to Death the Prince of Life Acts 3.15 and after that their Seditious Zealots as they call'd themselves committed such abominable Outrages as to sill the Temple with Dead Bodies of their own People as Josephus relateth then came the Time of Christ the King 's sending forth his Roman Armies Matth. 22.7 to Murder those that had Murder'd him and to burn their City and Temple and to put a period to all their Sacrifices and Services This is call'd Christ's Coming Mal. 3.1 2. John 21.22 Jam. 5.7 and therefore 't is said here Dan. 9.27 that Christ himself makes it Desolate for its overspreading Abominations now rendring this once Holy City not only the Slaughter-house of God's Saints but also of the World's Saviour for which foul Fact they are become the Scorn of the World and the Contempt of all Countries thereof N. B. 1. This Scripture doth so evidently demonstrate both the time of the Coming and
Money-Merchants being angry at his Interrupting their Gain urge him to work some Miracle that they might divert him from his enterprize of their Ejection This bastardly brood as Christ calls them for their degenerating from their forefathers Faith and Holiness Mat. 12.39 Seek after a Sign whereas they might have seen Sign enough in his so powerful ejecting of them as above in their Irresistible Expulsion Thus they maliciously pressed for a Miracle while they were under one yet Christ answere them obscurely because they were unworthy of plainness as Mat. 12.40 The Second Remark is Christ's answer here Destroy this Temple c. is the same in effect with that sign of the Prophet Jonas though that was a little more manifest for in the History of Jonas's lying three days in the Whale's Belly they might have found the Mystery of Christ's Death Burial and Resurrection But here Christ spoke darkly of the Temple of his Body John 2.21 which the Disciples themselves understood not till it was accomplished ver 22 and therefore these Cavillers through their Infidelity much less would believe him The Third Remark is Christ doth congruously call his Body the Temple because the Godhead dwelt bodily in it Col. 2.9 God dwelt personally in his body as he did Sacramentally in the Material Temple and as he doth Spiritually dwell in our hearts Eph. 3.17 The Tabernacle of Christ's Body was not made with hands Heb. 9.2 nor built by the power of Nature The Fourth Remark is Every man's Body is call'd a Tabernacle 2 Cor. 5.1 wherein the Soul dwelleth and the Temple wherein the Holy Spirit dwelleth 1 Cor. 6.19 and therefore we may not Harbour Lusts that defile God's Temple Money-Merchants c least Christ come in Anger and Scourge us with Scorpions c. The Third Passage of Christ's Publick Life which began at this first Passeover Reforming his Temple was the calling of Nicodemus John 3.1 2 3 c. The First Remark is This Nicodemus was one of the Judges of the Great Sanhedrim call'd a Master in Israel ver 10. This Chieftain of the Pharisees comes to Christ before his Departure from Jerusalem to become Christ's Disciple We read that many did Believe on Christ there when they say his Miracles John 2.23 though we find none he did then in Jerusalem save the Whipping out of those Money Merchants c. unless some were done which are not related Those Believers Christ Believed not for he knew the Inconstancy of their Hearts better than the Gardiner knows what Flowers he shall have at Spring because he knows the Roots Christ knew that their Faith was Fickle and Unfaithful as flowing only from a sight of his Miracles Therefore Christ would not Believe them though they pretended to believe in him ver 24 25. Yet Nicodemus the sincerity of whose Soul Christ saw was admitted to his Discipline The Second Remark is Though he was sincere yet this Master of Israel was notoriously Ignorant Especially in the Doctrine of Regeneration and of the Kingdom of Heaven These two points did perplex his mind John 3.4 9 10. The Pharisees and Philosophers are call'd Princes of this World for their Learning 1 Cor. 2.8 yet their Learning hung in their Light and Gospel Truths were Gibrish to them and puts Nicodemus upon his How can this be twice ver 4 9. Yet Christ insults not over his Ignorance but deals tenderly with him in his convincing instructions and not to disgust him he saith not Thou but a Man must be Born again thou or any other c. The Third Remark is Yet such a Proficient did this Nicodemus prove notwithstanding He was but a Night-Bird coming to Christ by Night for fear of the Jews John 3.2 7.50 and notwithstanding He was thus Ignorant believing no more as yet touching the Messiah but that he was a Prophet come from God that afterward he shews himself for Christ openly in the Sanedrim at the Council-Table saying doth our Law condemn any man before he be heard John 7.51 and again his Faith broke forth at Christ's Death as the Sun from under a Cloud bringing Spices about an hundred weight c. to embalm Christ's Crucified Body in Testimony of his Hope of a Resurrection John 19.39 40. As Nicodemus had broke up the Council with one word seasonably put in and prevented them for that time from attempting any thing against Christ John 7.50 51 52 53. where we find him so well resolved to own Christ that all the Seniors in the Sanhedrim could not Jeer him out of his Religion as the Devil doth too many at this Day So he is found publickly couragious in owning Christ at his Burial Joining therein with Joseph of Arimathea a Chieftain in the Civil State as he was in the Ecclesiastick yet both of them before were but secret Servants of Christ and jointly manifesting their love to Christ who had been so cruelly handled Now that blessed Seed which had so long lain under the Clods was sprung up above Ground The Fourth Remark is Here we have a clear comment upon that dark Text The first shall be last and the last first in comparing Judas with this Nicodemus Who was only a Night Professor and came to Jesus but by Stealth and in the Dark as if ashamed any should see him do so when at the same time Judas boldly owned his owning Jesus in the sight of the Sun c. Nicodemus was but a dull Disciple and a slow learning Schollar marvelling at those Mysteries of Godliness which Christ taught him in his School John 3.4 7 9 10. When Judas soon learnt his lesson became a forward Preacher and a famous Miracle-Worker with his fellow Disciples Mat. 10.1 2 3 4. Luke 9.1 2 6. c. though thus far Judas out stripped Nicodemus Riding upon the Fore-horse all this while yet at the long run when they both came to the upshot and toward the Race-end at the last Judas lags and betrays Christ in the Night when Nicodemus did faithfully profess Him in the Day c. both in John 7.50 and in John 19.39 He having good Blood could not long belye himself his sincere love to Christ was as fire that could not long lie hid no more than that of the true Mother to her Child when it was to be cut in pieces 1 Kin. 3.25 26. This Dastard Disciple did briskly bear up when bold Judas's false-fire dwindled into Hell-fire So that four properties in Nicodemus are very conspicuous though Learned yet was he 1. Sincere But 2. Ignorant And 3. Timorous Yet 4. Constant because Sincere c. The Fourth Passage of Christ's Publick Life after this transaction with Nicodemus hath relation to John Baptist's Imprisonment Jesus leaving Nicodemus departeth from Jerusalem into Judea where he setteth his Disciples to Baptize in his name whom those John Baptized as yet knew not John was Baptizing still in Aenon of Galilee John 3.23 and there presently having traversed Judea all along Jordan his Sun
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â—0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ— such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
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
ver 34 the Answer is made though no Man can tame this Head-strong Adversary the Devil yet God our Father can bridle him and make a Banquet of him c. So Job acknowledgeth I know O God that thou canst do every thing Job 42 ver 2. As he is said to break the Head of Leviathan in pieces and gave him to be Meat to his Children Inhabiting the Wilderness Ps 74.14 And 't is said also God will spread his net over that whale of the Sea c. Ezek. 32.2 3. And God will punish Leviathan that crooked Serpent with a great and strong Sword c. Isa 27.1 And will wound that Dragon Isa 51.9 God can put an Hook in his Nose c. Isa 37.29 And our God of Peace hath promised to Tread Satan under our feet shortly Rom. 16.20 Yea the time draws nigh wherein our Lord will lay hold on the Dragon that Old Serpent the Devil and Satan and bind him for many years Revel 20.1 2. Thus our Jesus Comforts us as Joshua did Israel saying your Enemies are Bread for you to eat up fear them not c. Numb 14.9 If we be but repenting and returning ones as this Son here was c. Satan is but a fatting all this time even 6000. years for the time of his full Torment c. Matth. 8.29 But though this first sense of our worst Foe may consist with the Analogy of Truth yet the second sense of our best friend is more solid Orthodox and of more universal Reception namely that 't is not Satan but our Saviour is the fatted Calf here alluding to that Law take a young Heifer Exod. 29.1 The Hebrew word gnegel signifies a young one of the first year as the other Hebrew word par used in that Law of Sacrificing signifies a youngling of the second year as the Rabbins do relate yea and the word Luke 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translated Kill here doth properly signifie Sacrifice thus the Calf Heifer and young Bullock are all one in Sacrifice as our Lord Christ is often called the Lamb of God so here he is the fatted Calf c. Herein consider these several parts as 1. The Calf Killed 2. The Butchers that killed the Calf 3. The Banquet prepared 4. The Cooks that dressed the Banquet 5. The Guests to be feasted and 6. The Master of the Feast the Father of the Family c. First Of the Calf that the Feast was made up on 't was the best of the Kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vitulum saginatum the fatted Calf Christ may be said to be fatted many ways both as to God and as to Man First As to God 1. He was fatted with qualifications from God 't is said God prepared a Body for him fitted for his Redemption-work Hebr. 10.5 And God anointed him with the Oyl of grace above his fellows Ps 45.7 God gave not the Spirit by Measure to him John 3.34 There was Modus sine Mâ—do Measure without and beyond Measure c. 2. He was fatted with satisfactions for God God saw the Travel of his Soul and was satisfied Isa 53.11 Therefore when the Father saw the Son engage his Heart to Approach to him as Jer. 30.21 He saith to his Son Ask of me and I will give thee c. Ps 2.8 And He heard him always John 11.42 Secondly As to Man 1. He was fatted with precious Gifts which he receiveth Ps 68.18 Eph. 4.8 To bestow upon his called and chosen yea the Rebellious having no need of them for himself c. Accounting it more Honourable that he give than only to receive Acts 20.35 Of his fulness we all receive and grace upon grace John 1.16 for it pleased the Father that in him should all fulness dwell Col. 1.19 A fullness without any emptiness to follow it for it is the fullness of a Fountain and not the fulness of a Vessel that may be drawn dry take a drop from the Ocean and there is so much the less in it But here it is as Ignis Ignita fire and things fired If you light a Thousand Torches at the fire yet such is that fulness in the fire that it is not at all diminished thereby Christ is a Magazine not only of plenty but of bounty not only of Abundance but of Redundance also Let us all therefore go forth unto him with our empty Vessels Hebr. 13.13 and he will fill them John 4.10 2. It may be said Christ was fatted as he was filled with Reproaches by wicked Reprobates calling him a Samaritan and a Devil John 8.48 He was Despised and Rejected of Men c. Isa 53 3. He had his Back-burden of Revilings c. yet this sort of fatting and filling saith Augustin made indeed our Lord lean yea so lean as one might tell all his Bones Ps 22.17 Insomuch that the Pharisees looked upon him about fifty years old John 8.57 When he was not yet Thirty three they reckoned him much Elder for his Leanness than indeed he was Secondly The Butchers or Sacrificers of this fatted Calf were the Jews and Romans 'T is true the Lord said as this Father said here Kill the fatted Calf for it was his Decreed purpose before time and his Determined Counsel in time that Christ should be Crucified Acts 2.23 and 4.27 28. and 13.27 28. Isa 10.6 7. For God knows how to gather Grapes from those Thorns and figs from those Thistles though Man cannot Matth. 7.16 Though the Jews by wicked Hands killed Christ Acts 3.14 15. with 2.23 Yet God wrought the Redemption of the World for his own glory thereby Gods Decree did not excuse these Butchers fowl Fact It was Nefas an hainous Act to bind a Roman Acts 22.25 29. How much more hainous it was to bind to beat and to kill the Son of God yet those Butchers were but our Workmen 't was our sins that set them on work We have all pierced him Gentiles as well as Jews Zech. 12.10 Let us Mourn for so doing and not Crucifie him afresh Hebr. 6.6 Nor Tread him under foot Hebr. 10.29 How many account it a shame to be called Butchers of any base Creatures Oh! How ought we to abhor our Butchering with peace the Prince of Peace and the Lord of Life c. Thirdly The Banquet was a Feast made up of this fatted Calf the sinest of Meat among the Greeks as above 't was a Feast of fat things c. Isa 25.6 Fat was forbidden under the Law Levit. 3. ver 16 17. The Lean part of the flesh only was then the Peoples Portion So that if God did not put his fat part to their lean part they had but lean Commons to feed upon but blessed be God for better and fatter food for us under the Gospel here is the fatted Calf to feed upon a Feast of fat things as before yea far exceeding that Royal Feast which Ahasuerus made for his 127. Nobles c. which lasted an Hundred and fourscore Days Esth. 1.
us an intimation that he was in Babylon of Chaldea N.B. When Cyrus made proclamation of leave to the Jews after their 70 years Captivity to return into their own Land multitudes of them found themselves so well seated and accommodated in Babylonia and in continuance of time they were so naturalized to the Countrey of the Caldeans that they refused to Remove their habitations but fixed their stakes and standing there so in success of time they grew into a great nation and a distinct people insomuch as they had a prince of the Captivity as they call'd him of their own blood over them there Now when those three Ministers of the Circumcision Peter James and John divided their Apostolical employ by lot as Paul was the Minister of the Vncircumcision Peter's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Captivity and from Babylon it self the Center of that Country and where he had gathered a Church doth he send his first Epistle N.B. The Romanists fondly fancy this Babylon Peter mentions here to be Rome as Rev. 17. that they may prove Peter's Episcopal Chair to be there alledging that Peter call'd Rome so because he would not have it known where he was Oh! how uncomely was such Timerousness who had been so bold before in this their Prince of the Apostles and the pretended Head of their Church But tho' this Far-fetch'd Fancy be granted to them who rather than not find Peter's Primacy will go to Hell to seek it yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation against which so many dreadful Plagues are denounced there The second Remark concerns the Persons to whom Peter wrote who were call'd the Strangers of the Dispersion such as were scattered throughout Pontus Galatia Cappadocia Asia and Bythinia 1 Pet. 1.1 The naming of all which places giveth some probable ground that Peter had at some time before Preached the Gospel there and therefore wrote to the Dispersed Believers his two general Epistles for their better confirmation in the Faith and not to the Jews only but to the Gentiles also that had embraced Christianity As Paul the Apostle of the Gentiles wrote principally to those of the Uncircumcision at Rome Corinth Ephesus c. yet he excludeth not those of the Circumcision that believed among them So Peter included the Gentile-Christians tho' primarily he wrote to the Jews seeing both were joyned in one Faith and Worship The third Remark is concerning the Time when Peter wrote his Epistles whereof indeed we have no certainty in Scripture so the precise point of Time cannot be positively asserted But we have saith Dr. Lightfoot some Chronical Hints in some passages of the first Epistle which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero's Reign which was a Center betwixt two Critical Years the Year before the beginning of the persecution of the Christians at Rome and the Year after the beginning of the desolating Wars in Judea N.B. Beside the Apostle's general Exhortation of the Elect alluding to his Lord's words They shall deceive if it were possible the very Elect Matth. 24.24 to exercise patience under those miseries already felt and worse feared There be particular passages as The End of all things is at hand 1 Pet. 4.7 The fiery Tryal verse 12. and The time is come that Judgment must begin at the house of God verse 17 c. which seem to point out this very time that Christ foretold Matth. 24.7 8 9 c. and Luke 21.12 c. wherein the desolating Wars of the Jews happened which was but the beginning of Sorrows and Nation Rose up against Nation c. and then shall they deliver you up and kill you c. All which was commented upon and accomplished when Nero set Rome on fire and burnt down Ten of the Fourteen great Wards of the City but he at that time killed the Christians for his own Crime as if they had been the Incendiaries and had burnt the City and may it not be said How escaped Peter if he now sate Bishop at Rome as the Romanists do affirm surely he must go to the Pot with those whom Paul saluted Rom. 16. Yet he forgot Peter in those Salutations Whereas Paul himself with Luke and Timothy were pack'd away as is aforesaid before this Storm did fall not only upon Rome and Italy but upon many parts of the Empire c. N.B. And now Judgment began upon the Jews among these fiery Tryals who always helped forward the Persecution of the Gospel but now such a mad Phrenzy falls upon them that they cast off the Roman Yoke whereby they incensed the Romans to destroy them Then was the Abomination of Desolation set up in the Temple Matth. 24.15 N.B. Then God gave his People this Sign When ye see Jerusalem compassed about with Armies which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian Luke 21.20 then were the Christians to flee into the Mountains and to take the best course for their own safety verse 21 c. and Matth. 24.16 17 18. Then their Desolation was nigh and such Tribulation which is call'd Affliction it self Mark 13.19 came so great upon the Jews in Judea such as never had been nor shall be Matth. 24.21 that the heart of Man can hardly hear the History without Tears as Josephus relateth it Yet the Lord provided a Pella for his own People a City beyond Jordan which was their Sanctuary and City of Refuge as Zoar was for Lot for a time till it proved too hot to hold him which made him flee to the Mountains also as Judea proved too hot to hold the Jews until the Indignation was overpast as Euseb Eccles Hist. lib. 3. cap 5. tells us Peter being now in Babylon of Chaldaea had Intelligence what great miseries had befallen the Jews in Judaea which was but the beginning of Sorrows as he had heard his Lord say He thereupon concludes that the Desolation of the Jewish Nation drew nigh and likewise his own Martyrdom therefore doth he improve his little time he had now to live in writing his second Epistle wherein he first telleth them I know that I must shortly put off this Tabernacle as our Lord hath shewed me 2 Pet. 1.14 which he knew would come to pass before the Destruction of Jerusalem for Christ had told him that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities which John should live to see done John 21.18 19 20 21 22 23. which shall be spoke to by and by and in this Epistle also he describes Jerusalem's Destruction in the same Terms as his Lord had done Matth. 24. and as the Scripture doth the Ruine of that Cursed people and their City in other places namely Deut. 32.22 23 24. and Jer. 4.23 c. Using the same expressions as
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be
Contempt a Royal Captive a Prisoner at Mercy saying Though thou hast preferr'd him above all us Princes and purposes to promote him over all the Realm ver 3. yet dare this Fellow break the King's Law Mark 5. Darius now reflects upon his own Rashness so soon as he found himself circumvented by his wily wicked Flatterers against so innocent so useful and so honourable a Person He rages not against Daniel for denial as Nebuchadnezzar had done against Daniel's three Noble Companions for the like Dan. 3.19 but disavows all desire after Daniel 's Death and labours by alledging all Arguments for Daniel's deliverance until the Descent of the Sun ver 14. but this after-wit would not do against the Craft and Cruelty of Daniel's implacable Adversaries they urge the unalterable Law they rage against him saith Calvin saying thou art an old despised King if not We and thy Subjects will rebel against thee Mark 6. Darius though he had some faint Desires to deliver Daniel yet yields to the strong Tide and Torrent of these Time-serving Malignants ver 16. Grotius saith there was some Humanity in this King in desiring to do Daniel a kindness from his peculiar Respect to him but Ne micam Pietatis not a dram of Divinity or Religion in him seeing though he perceived Daniel's God to be the true and most mighty God yet doth he deprive God of his Right in neither worshipping him himself nor suffering others to do so by his late Edict However he Prays God to deliver Daniel when he sent him to the Lions Den. N.B. Oh miserable Comforter he commendeth Daniel's serving God which he had forbid by a Law as Nebuchadnezzar had done before him Dan. 3.28 and perhaps might have some hope of Daniel's deliverance from that instance of God's delivering those three Young Nobles out of the fiery Furnace and Calvin adds Darius knew that Daniel had truly foretold the fall of the Chaldean Monarchy whereby he understood that the God of Israel was the All-knowing God and had all created Beings at his over-ruling Command Notwithstanding all this the King Consents and Commands even against his own Conscience to cast Daniel into the Den of Lions N.B. Thus the best Man in the Kingdom became a Sacrifice to the Malice of the vilest Men and that by the Pusillanimity of a King truckling to the Violence of his own Parasites this oft falls out in following Times c. Mark 7. To make all sure a Stone is laid on the Mouth of the Den sealed both with the King 's and with the Courtiers Signets ver 17. The Stone was too great saith Grotius for such a Decrepit Daniel now old to remove or break and the Court Lords must Seal it also saith Maldonate for they dare not trust Darius who they knew had respect for Daniel and was desirous to deliver him and the King's Seal must be affixed first because he feared the Princes would draw him out and murder him if the Lions did not Thus the King complies with his wicked Courtiers saith Calvin notwithstanding his Conviction to the contrary both in condemning good Daniel and in casting him into the Lions Den and likewise in making all this fast work to make him a prey to the Lions N.B. Which teacheth when a Man once gives way to one Sin against his Conscience he knows neither End nor Measure but will Sin again and again and no doubt saith Calvin but God had his Holy Hand in all those contrivances of these cursed Conspirators for the greater Manifestation of his own Miracle N.B. And all this sure Work was done saith Grotius to shadow out what was accordingly done to Christ Matth. 27.60 66. Mark 8. Now is Darius in deep perplexity ver 18. in luto haeret He sticks fast in the Mud saith Calvin he is now self-condemned of his own Conscience for his unwittingly betraying but wittingly condemning his very best Counsellour He went to his Palace and passed the Night Fasting c. his perplexity put him by both his Meat and his Musick all which saith Janius was but the product of his own Precipitancy in hearkening to the Counsel of his wicked Courtiers and Polanus adds now was it the Duty of Darius to rescind his own rash Edict and not only to rate those losel-Lords but also to over-rule them in their barbarous design against Daniel c. Herod was thus perplex'd in the like Case Matth. 14.9 Luke 9.7 N.B. 1. Daniel in the Lions Den fared better than Darius in his Royal Palace especially if that Apocryphal Addition of Daniel hold true which saith that Habakkuk brought a Mess of Pottage to this Daniel in the Den Keckerman calls Pottage Succus benignus a most nourishing Juice containing the Quintessence of good things extracted by a continued boiling for the Sustentation of Humane Life so we see sundry sick Persons are long sustained by supping a little good Broth only Now if the Veracity of that Apocryphal Author may be credited then it necessarily follows that the Case of Daniel in the Den who believed in his God ver 23. and therefore had nothing to put his Palate out of Taste or to discompose his Appetite while his Faith conquer'd his Fear he might drink up this benign Broth with a chearful and thankful Mind was far more comfortable than the Condition of Darius in his Palace Who was in such a perplexity of Spirit that he cared for neither Meat nor Musick and Sleep was departed from him but stood amused and amazed as Herod did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 pendebat animi dubius sticking fast in the Mire and could find no way out as is the import of that Greek Word Thus Godless Men in the fulness of their sufficiency are in straits Job 20.22 whereas a Godly Man in the fulness of his straits hath a sufficiency that is he is Contentful true Piety hath true Plenty Godliness only hath the right Autarkie or self sufficiency as may be seen in David 1 Sam. 30.6 in Habakkuk Hab. 3.16 17. in Paul Phil. 4.11 He had nothing yet possessed all things 2 Cor. 6.10 therefore Godliness is call'd great Gain 1 Tim. 66. if no more be gained but it self N.B. 2. But suppose that Apocryphal Addition be no better than a Jewish Fable as is generally believed by the Godly-learned yet may it not be judged improbable that the Jew who invented that Conceit was some pious Man and might ground his Fancy upon that Text in Habakkuk Hab. 2.4 The Just shall live by his Faith which Words were doubtless as benign a Juice to the Soul of Daniel in the Den as a Mess of Pottage could have been to his Body for Faith extracteth excellent Nourishment to the inner Man out of the precious Promises of God effectually sucking those Breasts of Consolation so called Isa 66.11 whereby spiritual Life is maintained Thus Daniel in the Den learnt this Lesson from Habakkuk to live by his Faith as himself had done Hab.
of this Prayer for the Dead Lib. 3. Chap. 19. nor supposing Judas did so is this particular Example sufficient to establish a Doctrine no more than Zipporah's was to prove that Woman might administer Sacraments Exod. 4.25 or the single Example of Rhasis that one may lawfully kill himself N. B. 1. It follows then these Apocryphal Books were upon good grounds not received by the Church among those that were accounted Canonical and plainly of Divine Inspiration because most of them are justly suspected to be stuffed with vain Jewish Fables and not penned in a stile any way agreeable with the Majesty of God's Holy Spirit but far off from bearing the Character of those Scriptures divinely inspired Therefore the Author of this second Book of Maccabees not being inspired of God acknowledges his own Infirmity and desires Pardon for what he had done amiss Chap. 15.39 N. B. 2. Though the Apocrypha cannot prove any Point of the Christian Religion save so far as they consent with the Canonical to confirm the same or rather whereon they are grounded yet may they be read as the Works of Godly Men for the Instruction of Godly Manners as also for advancing our Knowledge of the History of the Jews in which Books is declared that God at all Times had a special Care of his Church never leaving her utterly destitute of means to confirm her in the Faith and Hope of the promised Messiah as likewise they declare the fulfilling of foretold Threatnings by the Prophets for her Exercise and for the Destruction of her Enemies Remark the Fourth in General Beside these Apocryphal Additions to the Canonical Scriptures Josephus the Jew is look'd upon by the Learned as the best of Hebrew Historians and the most curious Searcher of the Jewish Antiquities yet not without his foul Faults as hath been occasionally observ'd all along in this History of the Scriptures and therefore the Romanists especially Barclay by Name are justly blame-worthy for saving that the loss of the Holy Bible would be the lesser loss so Jofephus's Antiquities were but carefully preserved because the whole History of the Old and New Testament may be supplied out of that Josephus the Jew 'T is true Jerome calls Josephus the Greek Livy for the excellency of his History and reckons him in the Catalogue of the Ecclesiastical Authors because not only he was so kind to the Christians tho' himself was a Jew but also and more especially because he speaks so Highly and Honourably of Christ himself in Lib. 18 of his Antiquities therefore Jerom listed up his Name among the Writers of Ecclesiastical History saith Sixtus Senensis Bibl. lib. 4. He was certainly most Learned of all the Jews in his Time both in Greek and Hebrew saith Fuller Miscel lib. 2. cap. 3. and so say Spanhemius Dub. Evang. par 2. Dub. 2. and Vossius de Histor Graec. lib. 2. cap. 8. and Bodinus Method Hist c. but above all Cuneus's Character of him is most observable saying He is an Author worthy of all Praise and who next to the Holy Scriptures deserveth best of all other Authors to be believed And tho' he excells all others in Gravity yet he is not found altogether free from the Dotages of his Jewish Nation-Cuneus de Repub. Hebr. lib. 3. cap. 2 c. Josephus is taxed for this fault by Luther Gen. 34. by Rivet on Exod. 2. and by Chamter c. that writing the Antiquities of his Nation with a design to have them published he describes them as Stately as he could and when he thought the Simplicity of the Scripture did not sufficiently set off the commendaetion of Matters done among the Hebrews he then indented and added many Matters of himself Therefore ought he to be Read with a great deal of Christian Care and Prudence N. B. There was another Jew of later Times who out of True Josephus wrote an Hebrew History under the False Name of Joseph Ben-Gorion above-named Translating Josephus out of Greek into Hebrew By this latter Mock-Joseph many of the Jews were deceived taking him for the True one because both were Priests Learned and Noble c. Geneb Chronol lib. 2. cap. 4. Remark the Fifth in General Tho' both the Apocrypha and Josephus as we have seen be but uncertain Guides to Conduct us through the Wilderness of this History of the Jews in this interspace of time when the Spirit of Prophecy was ceased from Recording the Memorials thereof yet have we a more sure word of Prophecy as 't is said 2 Pet. 1.21 c. even somewhat in the Old Testament which was of Divine Infallible Inspiration to wit the Book of Daniel who writes an History as well as a Prophecy of what assuredly came to pass Mark 1. As First Daniel saw the Vision of the four Monarchies call'd the four Mettal Kingdoms in Nebuchadnezzar's Dream Dan. 2. which troubled the World but especially the Church in the World from the first Rising of Nebuchadnezzar that Golden Head until the Coming of the Everlasting Kingdom of Christ in the Gospel N. B. Notewel Dan. the 7th which Prophecy is as a General Map of all the whole World his following Prophecies are as particular Tables of several Countries therein So in Ch. the 8th he had his Vision of the Persian Ram with a Golden Fleece and full of Flesh but Conquer'd by the Grecian Goat this introduceth some particular Passages relating to the History of the Jews Nehemiah had mentioned Jaduah or Jaddus Neh. 12.22 who was the very High-Priest of the Jews that met this Capering Goat Alexander the Great who was coming with an intent to Plunder Jerusalem in his way to War with the Ram but Jaddus meeting him in his Priestly Vestments for Glory and Beauty Exod. 28.2 did so Dazle him that his Fury melted into a strange Veneration more especially when Jaddus shewed him this Prophecy of Daniel that he should certainly Conquer Darius the Ram. Alexander hereby was much encourag'd in his Enterprize and not only offer'd Sacrifice to the True God according to the High-Priest's Direction but also granted much freedom and many favours to the Jews yea whatever they demanded of him Josephus's Antiquities lib. 11. cap. 8. N. B. This 8th Chapter of Daniel is a Notable Abridgment of all Great Alexander's Victories wherein his Pacification toward the Jews while he Warred against all the World are Included and looks more like an History than a Prophecy Mark 2. Daniel Prophetically declareth the History of the Jews distinctly after the Death of Great Alexander who was the Great Horn and broken by a Fever in the flower of his Youth which his Surfeiting and Drunkenness cast him into Dan. 8.8 under a little Horn which sprang up out of one of the four Potent Successors of Alexander ver 9. This was Antiochus Sirnamed Epiphanes Illustrious but Polybius call him Epimanes the Mad-man descended from Seleucus who succeeded Alexander in Syria one of his four Notable Captains and is call'd a