affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
The last Remark is Samson's Burial by his Relations ver 31. which was an Act of Transcendent Love considering their danger in so doing from the now enraged Philistines for the loss of their Five Lords and some Thousands of their principal Men The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces and cast them to the Dunghil than consent that his Kindred should be allowed to give him a decent Funeral Notwithstanding all this they made a bold Adventure and succeeded with safety Because First The most Barbarous Nations denied not Burial even to their Enemies and would oft-times permit this to be done by their Friends Secondly Samson had taken all the blame to himself of this Dismal Destruction of them in destroying himself with them for which his Innocent Relations could under no pretence be punished Thirdly They were now under such a dreadful Consternation among themselves that survived this late fatal Fall that they had neither Leisure nor Pleasure to take Revenge of his Guiltless Relations Fourthly This Demolishing of Dagon's Temple had destroyed both the Many and the Mighty of their Men which weakened their Forces so as they could not easily rally and recruit for Revenge c. And Fifthly Perhaps God had mollified their Hearts with this Bloody Blow so as that they would not give any new provocation to the Israelites who had so far kept their Covenant of Subjection under them as to deliver up Samson into their hands c. And now they could be content so they might enjoy their own in Peace N. B. In Samson's Death ended the Twenty Years of his Judgeship ver 31. which is here added to explain Judg. 15.20 as to the period of that Term. The Conclusion of this History of Samson is to demonstrate the Parity and Disparity betwixt Samson and our Blessed Saviour First The Parity and Congruity he was a Type of Christ the Antitype As 1. His Birth was foretold first to his Mother and then to his Father Judg. 13.3 11. So it was of Christ first to Mary Luk. 1.30 and then to Joseph Matth. 1.20 2. Samson signifies a little Sun at suprà so Christ is the Son of Righteousness Mal. 4.2 3. Samson was a Nazarite so was Christ Matth. 2.23 4. Samson's Bride was a Stranger of the Philistines so Christ's Spouse is of the Gentiles Isa 55.5 Aliens to the Life of God Eph. 4.18 and Enemies of God Rom. 5.10 5. Samson Conquered a Lyon so did Christ that Roaring Lyon Satan Hebr. 2.14 c. 6. Samson found Honey in the Lyon's Carcase so Christ gives this Honey of Comfort as out of the Carcase of the Conquered Tempter to us who are Tempted in like manner that he who overcame him for us will likewise overcome him in us Hebr. 4.15 7. Samson Posed the Philistines with his proposed Riddle so Christ the Pharisees with his Parables Matth. 13.11 34. 8. Samson carry'd off the Gates of Gaza so did Christ the Gates of Death and of Hell at his Resurrection 9. Samson was Blinded bound in Chains and Derided by the Philistines so was Christ by the Priests Pharisees c. 10. He likewise stretched forth his Arms from Pillar to Pillar as Christ did his upon the Cross 11. He slew more at his Death than in his Life so did Christ 1 Cor. 15.57 c. 12. He was Buried by his Brethren so was Christ Luke 23.53 Secondly The Disparity betwixt the Type Samson and our Saviour the Antitype 1. Samson when he was betrayed into his Enemies hands c. did lose his Strength c. but so did not Christ for he then beats his Enemies back to the ground Joh. 18.6 Yea and he could have commanded Millions of Angels for his Rescue Matth. 26.53 c. 2. Samson's Bride was taken from him and given to another Man c. but the Church our Lord's Bride cannot be taken out of Christ's Hands John 10.28 the Gates of Hell cannot prevail against his Spouse Matth. 16.18 this burdensome Stone breaks their Back Zech. 12.2 3. 3. The Death of Samson's Foes was Samson's Death with theirs but so it was not in Christ's Case for Christ's Foes could only bruise his Heel Gen. 3.15 They could not break his Head as he did theirs and that Old Serpent's also who set them on work c. 4. Though the Parity run parallel betwixt these two in both Samson's having Seven Locks and Christ's having the Seven Spirits of God Revel 3.1 and likewise in Samson's Strength laying lurking in his Prison which return'd again upon the Growth of his Locks c. Thus also the power of Christ's Divine Nature did seem to lay lurking for Three Days in his Grave but returned upon the Third Day to raise him up again yet the Disparity runs far wide beyond the Parallel Lines in sundry Particulars As First Samson's Locks of Hair were but Excrements of Nature which were easily looseable so nothing comparable to Spirits which are the Quintessence and Excellency of all things much less to the Spirit of God which cannot be lost but shall abide for ever in those to whom it is given Joh. 14.16 Secondly Samson's Strength when it returned served only to kill himself among his Foes but he had no power to raise up himself to Life again as our Lord had who had power to lay down his Life and power to take it up again John 10.18 Again Thirdly The Type falls far short of the Antitype insomuch as a little Sun falls short of the Light of the World John 8.12 and the Creature yea and a Sinful Creature is less than the Holy Creator by whom all Persons and things were made Joh. 1.3 Col. 1.16 17 18. Hebr. 1.3 c. A Commentary or Exposition on the BOOK of RUTH RVTH CHAP. I. THERE be little Books in the Bible which the Hebrews call Chamesh Megilloth the five little Volumes to wit Canticles Lamentations Ruth Esther and Ecclesiastes This short Book being the shortest of all the Historical Books in the whole Bible Hugo Cardinalis compares to a Honey-Bee which though but a very little Creature yet is great in Labour and Usefulness as gathering both Wax and Honey which are two useful things for Light and Medicine Lavater compares it to a Jewel or precious Stone which is but little in bulk and substance yet great both in value and vertue N. B. This is an Appendix only to the Book of the Judges which contains an History of things that did fall out as some say betwixt the third and fourth Chapters of Judges and therefore they would have it there inserted betwixt those two Chapters 'T is call'd the Book of Ruth not because she was the Author of it but because she is the chief Matter and Subject of the Story and her Person and Part is principally Acted in it The Author of the Book some suppose to be Hezekiah others Esdras but most and that most probably do think it to be Samuel for he being the
drawn in Gods Book Psal 139.16 Not unlike to the Letters printed upon the Paper which do answer the Printing Type The Divine Efficiency doth answer to an hairs-breadth the Divine Decree both in Creation and Providence Gods Decree is the standing Rule of his Efficiency Those exact slingers Judg. 20.16 could not hit the mark so well as God doth by his External Efficiency his own Internal and Eternal Decree There is no variation of the Compass in this case at all The supream end hereof is the manifestation of his own glory more particularly of his wisdom power and goodness Psal 8.1 19.1 103. last 104.31 145.10 148.5 Prov. 16.4 Isa 43.21 Rom. 11.36 Revel 4.10 11. 5.13 'T is true God had a complacency in the work of his hands when he saw it was all Tob Meod superlatively good Gen. 1.31 The Lord rejoyced in his works Psal 104.31 It did God good a◠it were to see all good and very good It was a delight to him but God saw this long before even from Eternity Non datur prius posterius in Deo The phrase imports God would have Man to see the wisdom power and goodness of God in all which he thus commends to our consideration a curious and glorious frame full of admirable skill and variety 2. The Subordinate or Subalternate End is for Mans Instruction and comfort 1. For Mans Instruction Hereby Man learns that there is a God Isa 40.26 Rom. 1.20 there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something knowable to Natural Reason concerning a Deity the World could not make it self neither could it be made by Chance or by a Concussion of Atoms c. The print and Character of the God of Heaven is legible upon every pile of grass growing on earth Praesentem Monstrat quaelibet Herba Deum Ovid. Let no man say he is not Book-learnt for every one may read the Book of Nature though he cannot read the Book of Scripture and learn thence the knowledge of God the Creator though not God the Redeemer and so abhor Atheism Ignorance and Idolatry Cursed be that God which made not Heaven and Earth Jerem. 10.11 This verse spoken at Babylon and therefore writ in the Chaldee Tongue whereas all the rest of the Prophesie is set down in the Hebrew was given to Gods people to make use of when the Babylonians sollicited them during their Captivity to worship their Idols in the Babylonian Language as a detestation of their Babel Idols saying to them Cursed be your Gods for they made neither Heaven nor Earth The same we may say of all the Idols both of Pagans and of Papagans 2. For Mans Comfort the Maker of Heaven and Earth may be hoped in for help above all Mortal Princes for he is a King Immortal and he is the all-powerful Creator and therefore can help without a peradventure Psal 146.3 4 5 6. Let Israel rejoyce in him that made him and new made him too Psal 149.2 or Hebr. in his Makers implying the Trinity of persons concurring both in Creation and Re-Creation or Regeneration which while Olymphus the Arrian Bishop denyed he was struck dead with three Thunder-bolts in a Bath How ought we to hang our Hope upon this great Creator that did hang the heavy Earth upon nothing Job 26.7 and yet it remains for almost six thousand years unmovable he commanded and it stood fast Psal 33.9 The whole Order of Nature remaineth as he first set it firm fast and unmoveable though it hang on nothing but upon Gods precept how much more ought we to be steadfast unmoveable 1 Cor. 15.58 having the sure word of Gods promise to hang upon 2 Pet. 1.19 The Devil and his Imps would overturn the comely Order of Nature they would as it were mingle Heaven and Earth together and so soon mar all but God confounds the Counsels and disappoints the Attempts of those tumultuating trouble-States and maugre their malice he preserveth Polities Laws Judgment and Equity without which Humane Societies could not long subsist God hath decreed to maintain Civil Government amongst Men to relieve the oppressed to punish the wicked to uphold his Church which hath so few friends on earth and so many Enemies both there and in Hell in despight of all This Decree of God not onely for her preservation in the world but also for her Exaltation above the world stands firm and inviolable as a Mountain of Brass Zech. 6.1 This shall bring her highest Adversaries into the lowest place even to that place which is fittest for them to be the footstool of Christ The Churches help is from the Lord that made Heaven and Earth Psal 121.2 and he will rather unmake both again than his people shall want seasonable help her help is in the Name of the Lord who hath made Heaven and Earth Psal 124.8 Gods power is the prop of her Faith and pricks her on to Prayer therefore we may commit our selves to him as to a faithful Creator 1 Pet. 4.19 a God of infinite might and mercy The Lord that made Heaven and Earth and therefore hath the blessings both of his Throne and of his footstool in his own hand will bestow his blessing both on and out of Sion Psal 134.3 God hath hitherto been our Eben Ezer The famous particular Remarks of the Wisdom Power and goodness of God in the Creation written as with a bright Sun-beam upon a Chrystal-wall for our more particular instruction doth here follow 1st The unchangeable Wisdom of God is made manifest 1. in the exact correspondency betwixt Gods Eternal Decree and his Temporal Creation which was the execution of it as before He is esteemed a foolish Builder or Workman who draws a better Mould in his mind and erects a worse with his hand but this Divine Artificer doth most dextrously accomplish by his wisdom in time what he had most wisely designed before time even from all Eternity 2. In the Curiosity of every Created thing there was both the heighth and depth of Divine Wisdom in every Creature hence David cryeth In wisdom hast thou made them all Psal 104.24 Every part of the Creation was performed in the perfection of Wisdom If God hath given man such wisdom as to contrive so many curious Engines and Artificial Instruments for measuring time almost to a perpetual Motion and Lands almost the whole Earth for all sublunary services how much more of wisdom hath the God of Wisdom who is wisdom in the Abstract wisdom it self that instructs man in all his Arts Isa 28.26 even in that plainnest of Husbandry and is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 which signifies the most Exquisite and Artificial Artist The lending power must needs be a more exact Artificer than the borrowing power man borrows all his power from God and all his Art and skill from him therefore must God needs be a most skilful Operator infinitely transcending the most sublime contrivances of men every Creature may say
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
God was the prime Efficient Cause of Joseph's Prosperity even in his lowest and hardest Adversity Gen. 39.2 the Lord was with him and made him a prosperous Man c. All men have God's Essential Presence Enter praesenter Deus hìc ubique patenter But only Godly Men have God's gracious Presence such an one was Joseph whom his Father Jacob had religiously Educated and with whom through God's Blessing that Divine Tincture received likewise remained His brutish Brethren did bereave him of his Embroidered Garment but they could not rob him of his inherent Holiness of his infused and imprinted Grace and Godliness He brought this along with him into Egypt and retain'd it even in the worst of his Slavery and whithersoever Grace goes thither God goes and wheresoever Grace stays there God stays The Lord is with us while we are with him 2 Chron. 15.3 As Joseph had God's Grace so he had God's Favour and God's Favour was the Fountain from whence did flow that Happy Success in all his Undertakings and that Foundation whereon it stood His Piety through Divine Favour procureth and produceth his Prosperity Joseph though now a Slave leads such a Convincing Life which was the 2d Cause of his being made a Master in his Master's House that Potiphar saw not only that Jehovah was with Joseph according to the Hebrew reading v. 2 3. but also that God's Providence made him a prosperous Man Hebr. Ish-Matsliach Homo boni pedis as his Father Jacob had been to Laban Gen. 30.27 30. his very coming on his feet into his House and his doing though but Drudgery-work was wonderfully blest with Success This his Master saw by the effect who though he knew not the True God yet acknowledg'd that God was the Giver of Prosperity and that Piety is so pleasing to God as to be bless'd by him with Prosperity yea and that Potiphar's Affairs became prosperous Improvements even for the sake of Pious Joseph The third cause was Potiphar did not only see his Service made successful by a Divine power over-ruling Humane Affairs but also his Patience and Humility under all his Servile Labours 'T is said He abode in the House of his Lord and Master that is he did not run from him as many evil Servants do 1 Sam. 25.10 Though his Service was severe and slavish and therefore one would think to such an Ingenuous Mind and tenderly Educated Body and to the Cocker'd Son of such a Mighty and Wealthy Patriarch seem'd unsufferable notwithstanding Joseph neither murmurs against God for laying upon him so cruel a Cross nor mutters against his Master though an Egyptian to whom he was his Drudge and Bond-slave though of himself an Honourable Hebrew He doth not like Rivers damm'd up break his Banks nor as refractory and unruly Bullocks break his Bands Joseph doth not break away from his Austere Slavery as many Roâ—ues and Runagates run away from their Masters He runs not away Home to his Father Jacob which many in his Circumstances would have done But good Joseph doth patiently and humbly submit to the Hand of God which for the present had brought him into that House of hard Bondage in Egypt that Israel afterward were afflicted in for two hundred and fifteen years not daring to break out from under it till Gods time came to deliver them Moses saith Vahi Be Beth Adonau Hamitsri He was or remained in the House of his Egyptian Lord Gen. 39.2 that is he quietly bore his Bondage and ran not away to his Father again for his full time till God set him free All this Excellency his Master saw to his Amazement and Conviction Joseph's faithfulness God having all Hearts in his own Hand Prov. 21.1 and fashioning them to his pleasure Psal 33.15 as he did the Great Kings towards Nehemiah Neh. 2.4 5. procureth Potiphar's Favour Gen. 39.4 and God giving him to find Favour and Grace in his Masters sight Potiphar hereupon as the Hebrews say raiseth Joseph from a Skullion to a Page from a Page to a Chamberlain and from thence he Advanced him to be the High and Chief Steward of his House This is the less improbable seeing 't is expresly said that Joseph ministred to his Master ver 4. In our reading 't is served him but the Hebrew word there is Sharath not Gnabad which latter signifies a more Servile and Slavish Service as that of Bond-slaves Thus David saith that Joseph was sold for a Gnebed a Slave or Servant Psal 105.17 but when he comes to describe those that should serve him in his own House and Court Psal 101.6 then he useth Sharath the upright shall minister to me which word is always used to express some Honourable Service even that of Freemen Isa 60.7 yea and that of Publick Office both in Church and State Seeing therefore Moses useth this very word Sharath to express Joseph's serving his Master and that after he had found Grace in his Masters sight it plainly implies that Potiphar now look'd no more upon Joseph as a contemptible Three-half-penny Slave good to nothing save to sordid Drudgery but gives him then more Honourable Employ a Ministration of freer and Nobler Service differing from Slavery and so he rose gradually to be made Vice-Master in the Family his Master seeing all his undertakings so signally successful committed the whole care of all his Concerns both in City and Countrey taking no care himself for any thing save only for Eating and Drinking Thus far Joseph's Bow abode in strength He that was hated of his Brethren yet was favoured of strangers and so highly Favoured as to be highly Advanced Not only here by Potiphar who made him his Vice-Master but also after by Pharaoh Potiphar's Master who made him his Vice-Roy Inferences hence be 1. God loves to Act by a way of his own working all by contraries Thus God brought Joseph through the most despicable Slavery into most High Advancement He Dream'd of the latter but never Dream'd of the former Yet this was Gods method the more to commend his Mercy he makes the way to Heaven by Hell Gates The second Inference hence is God the Creator supplies the want of Creatures to comfort his Servants in distress 'T is said expresly God was with Joseph but Jacob was not with him No he was stoln and sold away from his Father into a strange Land Yet the want of his Earthly Father was sweetly supplied by the presence of his Heavenly Father who furnish'd him with Prudence Piety and Prosperity to allay the smart and to dulcifie the bitterness of his sad Adversity Let none then in their lowest Estate despond therein provided they be pious such as own God God will own them Deut. 26.17 18. He will not despise them in their Affliction Psal 22.24 but his Eye is upon them c. Psal 34.18 19. 2 Pet. 2.9 Inference the third wait Gods time for Deliverance which is alway the best time as Joseph did here who remained in the
the Mountain for the Elders ver 1. the Top of the Mountain for Moses and the bottom of it for the People ver 2. Secondly The Manner how Wherein is related what 1st Moses did who 1. Wrote all God's Statutes in a Book ver 4. Heb. 9.19 2. In the Morning the very next day after the fiftieth Day whereon the Law was given he erecteth an Altar to represent Christ and twelve Pillars to represent the twelve Tribes who were both the Parties in the Covenant 3. He sent the First born who were the Sacrificers till the Levites were taken in their stead Numb 3.41 c. to offer up burnt offerings and Peace-offerings both Types of Christ to sanctifie the People for entring into Covenant with God ver 5. 4. With half of the Blood he besprinkled the Altar and the Book that lay upon it to be sanctified thereby ver 6. Heb. 9.19 5. He took the Volume of the Covenant and read it in the Audience of the People that he might bring them into the Bonds of the Covenant ver 7. Ezek. 20.37 6. He took the other half of the Blood and besprinkled the People or the twelve Pillars or the seventy Elders that did represent them ver 8. all which were Patterns of those heavenly Things done by Christ sanctifying us by the Blood of a better Covenant Joh. 17.19 Heb. 9.13 14 18 23. 1 Pet. 1.2 2dly What both Moses said and the People too 1st Moses explained the Covenant and Commands of God to the People ver 3 and 8. as if he had spoke thus This whole People thus besprinkled with the Blood of the Covenant are received into God's Covenant Care and Custody yet upon that Condition If they will exactly keep the Law of their God and in Truth obey all his Commandments 2ly The People Promise their Obedience to all these Conditions of the Covenant ver 3 7. as they had done before Exod. 19.8 and 20.10 Thus the Covenant betwixt God and Israel was establish'd by a mutual and willing Consent though as yet they knew not the Impossibility of the Law which is weak through the Flesh Rom. 8 3. nor did Mind the twelve Pillars of Stone representing to them how their hard stony Nature was thereby resembled to them as the two Tables of Stone did resemble their hard stony Hearts Exod. 31.18 2 Cor. 3.3 3ly The Issue and Effect of this entring into Covenant The Elders of Israel that before might not come near the Lord now see his Glory eat and drink before him and he layeth not his avenging Hand upon them c. ver 9 10 11. Great Joy it was also to all the People ver 15 17. But Moses is call'd up into the Mount with his Servant Joshua ver 12 13. where he must abide to receive the Tables of Stone and the Pattern of the Tabernacle with all the Utensils of it c. In whose absence Aaron and Hur must manage all matters of Controversie in the Camp ver 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire ver 15 16. Six days God prepares Moses for receiving the Law as in six days he created the World and rested upon the seventh Gen. 2.2 The same number is here at the giving of the Law wherein God manifested as much Wisdom as in making the World Psal 19. per totum Upon the Seventh day God calls Moses alone into the Cloud who stood at a distance with his Servant till called of God That Seventh Day is supposed to be the Sabbath being call'd the Seventh Day by an Emphatick Article as the Christian Sabbath is emphatically also call'd the Lord's Day above others Rev. 1.10 The People had but three Days of Preparation to receive the Law Exod. 19.10 11. But Moses must have Six to shew what singular Holiness is required of Ministers The Measures of the Sanctuary as the Shekel Cubit c. were double to the ordinary among the People Ministers must wish with Elisha a double Portion of the Spirit that they may save themselves and those that hear them Moses abode in the Cloud Forty Days and Nights ver 18. without eating Bread or drinking Water Deut. 9.9 The like number of days Elias fasted for Reviving the Law which in his day was lost 1 King 19.8 And Christ did the same when he entred into his Ministry of giving the Gospel Matth. 4.2 and it must be supposed that the Lord enabled Moses to abide there forty days as well as to enter the Cloud which he could not do Exod. 40.35 N. B. If it be asked What became of Joshua all this time for he came down with Moses and knew nothing of the Calf set up in the Camp Exod. 32.17 when Moses brought the two Tables It is thus answered Tho' it be expresly said That Joshua went up with Moses and came down with him yet is it not mentioned in Scripture how high he went or whether he heard what God said to Moses c. It seemeth he staid still with Moses during the six days preparation till God call'd his Master from him into the Cloud and like a faithful Servant he staid in some place where his Master appointed and knew how to find him upon his Return Exod 32.17 18 not knowing any thing of Israel's Idolatry so had no meat from the Camp nor did he fast the forty days as Moses did but was as some say sustained all that time with Manna c. in some extraordinary manner by the Lord. In this forty days and nights Conference which the Lord held with Moses in the Mount God gave him the Ceremonial Law which was the Shadowed Gospel for this Infant Church as before he had given the Moral and the Judicial Laws The Ceremonial Law was to direct this Church in the External Worship of God As 1. That a place be prepared for his Publick Worship called then the Tabernacle which as Josephus saith was a portable Temple 2. That the People now in Covenant with their God must offer voluntarily all materials for the making of this Tabernacle both for the outward Fabrick and all the inward Utensils thereof Exod. 25 26 27 and 30. chapters 3. God ordains the Persons to attend the Service of this Sanctuary and they are Aaron and his Sons of the Tribe of Levi who are directed both as to their Garments and as to their Sacrifices and Ceremonies of their Consecration chap. 28 and 29. 4. God calls forth and qualifies the Persons for the whole workmanship of the Tabernacle within and without as Bezaleel and Aholiab with others whom he filled with the spirit of Wisdom and made them meet for the making of all sorts of the Manufacture thereof chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shewed in a Vision unto Moses in the Mount giving him as is supposed an Aetherial Idea or Platform both of persons and things as God afterward
Beasts to satisfie their Lusts c. Thus here 't is said Israel bowed down to their Gods ver 2. call'd shame Hos 9.10 These two Sins met together in one Act as oft do Vice and Impudence The Seventh Remark is Men may go far towards Heaven and have many deliverances in their way yet fall foully into heinous Sins to provoke God so as to make them fall short of Heaven Oh stand and wonder that Israel should be thus left of God to themselves in sinning those two heinous Sins when upon the very borders of Canaan their Preservation for forty Years was but a Reservation for this present and worst Judgment Thus those double Sinners of Israel Idolaters and Adulterers whom God had guided through the Wilderness for forty Years who had seen God's wonderful Works all along and felt his Punishments both for their own and their Fathers Sins and who were delivered from many Enemies round about and now ready to enter the Promised Land a Type of the heavenly Canaan yet now abiding in Abel-Shittim their last Station they provoked the Lord to anger ver 3. and the Plague broke in upon them Psal 106.29 which cut them off and so prevented them of entring Canaan Heb. 3.16 17 18 19. The Eighth Remark is Man 's sinful self is his worst Enemy Though the Devil be the greatest yet our own wicked Hearts are the worst Adversary Neither Balaam nor his Master Beelzebub could by any means bring Israel under the Wrath and Curse of God hitherto by any Inchantments or otherwise yet when the Temptation of Satan met with and drew out the Corruption of those wicked Israelites through the Pestilent Counsel of Balaam then did they take Fire and fell into those aforesaid soul Sins which by their own default brought them both under the Wrath and Curse of God by their own Corruption The second Part now follows namely the Removing of this Impediment or stumbling block which was twofold 1. Either mediately by Man is Justice excecuted And 2. Immediately by God himself in the Plague 1. The principal Men that were Ring-leaders in the Transgression were in the General sentenced to be hanged by the Judges of Israel who had not defiled themselves 2. Zimri a Captain in particular was slain by Phinehas The First Remark from hence is Though Moab and Midian with their Daughters were the main beginners of this abominable Mischief yet God first beginneth to punish and purge his Church for God begins at his Sanctuary Ezek. 9.6 and his Judgments must begin at the House of God 1 Pet. 4.17 notwithstanding they do not end there The Midianites must not expect to pass unpunished for God gives Order to destroy them ver 17. and Chap. 31.2 the Reasons why they and not the Moabites do follow upon ver 17. for they were chief in the Mischief The Second Remark is The greatest Grandees of the World ought not to be exempted from the stroke of Justice for 't is said here to the Judges of Israel Hang up those Heads or Princes of the People ver 5. their greatness and Grandeur shall not bear them out or protect them Potentes potenter torquebuntur Chief Men shall have chief Torments They shall die the accursed Death as Hanging was Deut. 21.23 those dissolute Chieftains brought this curse upon themselves and as they had sinned publickly so they suffered publickly before the Lord in the Face of the Sun so for ever to be remembred Mic. 6.5 The Third Remark is When Impartial Justice is executed upon Sinners gentle or simple to the Extirpation of Sin out of Church and State then the fierce anger of the Lord is turned away from that People God is a God of such pure Eyes as he cannot look upon Sin but he must loath it He cannot behold it but he must punish it Hab. 1.13 and to do Justice and Judgment without partiality is more acceptable to the Lord than Sacrifice Prov. 21.3 Especially upon Delinquent Princes who Sin with a thousand Hands as they are publick looking-glasses for People to dress themselves by Regis ad exemplum totus componitur Orbis The Fourth Remark from ver 6. Prince Zimri had surely hatch'd his Heart over with the highest Impudence of Hell who was so brazen-Browed as not to be Content with the common People to commit Fornication without the Camp or Tents of Israel but he Bo va Jakâ—èb el Achau eth hammidianith Hebr. brought his Whore Chozbi into the Camp among his Brethren not only to incite them to the like lustful Lasciviousness but also daringly to outface God himself who walk'd in the midst of the Camp Deut. 23.14 with his notorious Fornication void of all shame to be seen in the Act both by God and Men. The Fifth Remark is Zimri's wicked Act is aggravated also with other notorious Circumstances that he a Prince who should have shewn a better Pattern to the People dared to commit this lewd filthiness among his People while they were bewailing the sad Judgment of the Pestilence now raging among them ver 6. so that his sinning with such an high Hand shewed his Contempt not only of Moses and the Congregation but of God himself and his Judgments and so of all Religion yea and with a profligate purpose as some say to stir up the People to an open Rebellion The Sixth Remark is The extraordinary Motion that came upon Phinehas to perform that Heroick Act of executing Justice upon those filthy Sinners in the sight of Moses and of the Congregation weeping for the Sin and Punishment in the matter of Baal peor ver 3. they were taken as the Adulteress Joh. 8.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipso furandi Actu in the very Act of Theft This Fact of Phinehas ver 1. who was but a Priest's Son and no ordinary Magistrate and not proceeding judicially with those Malefactors but thrusting a Prince of Israel and a Princess of Midian through their Bodies with his Javelin so suddenly giving them no Time for Repentance may seem blame-worthy in the Eyes of Men but this was done by no private Authority of Phinehas but either by the appointment of Moses ver 5. in whose sight the Sin was committed ver 6. or by an extraordinary Motion of the Holy Spirit as Ehud's Case was in the slaying of Eglon and therefore not to be made any Rule of Practice c. The Seventh Remark is That this famous Fact of Phinehas his Justice in slaying those two infamous Sinners even in the midst of the flagrancy of both their Lusts might not be misjudged by any Man afterwards therefore God himself both justifieth and rewardeth it here ver 11 12 13. as an Holy Work done by the Motion of his Holy Spirit and for a farther Divine Testimony of the Vindication of Phinehas's Fact God withdrew his destroying Plague upon it from the People ver 8. The Eighth Remark is Twenty and four thousand died notwithstanding before the Plague was stayed namely all the
Church is filled and watered yea made Drunken with the Manifestations of Divine Glory First She is filled for she partakes of the fulness of Christ John 1.16 who began his Ministry with filling fill up the Water-pots to the brim John 2.7 carryed it on with filling They were all filled with the Holy Ghost Acts 2.4 and compleats it with Filling when we come to the fulness of the Measure of the Stature of Christ Eph. 4.13 Secondly She is watered as she is of God's Planting Isa 61.3 so she is of God's watering Isa 27.3 He waters it every moment with the Dew of Divine Doctrine Deut. 32.2 Yea Thirdly She is made Spiritually Drunk with Love that many Waters cannot quench Cant. 8.8 Peter was so intoxicated with the Glory of Christ's Transfiguration that he wist not what he said Luke 9.33 and Paul wist as little what to say when he was wrapt up into the Third Heaven Whether in the Body or out of the Body saith He I cannot tell twice over 2 Cor. 12.2 3. N. B. There is certainly an Holy Inebriation when a Soul is plainly Ravish'd with the Love of Christ who bids his Friends drink yea drink abundantly Cant. 5.1 Such Beloved ones of Christ are so deeply affected with the Love of Christ that like Drunken Men they forget all other things and let all go Tantundem ut Jesum meum Nanciscar as Ignatius said that I may both obtain and retain my dear Jesus These are not Drunk with Wine wherein is excess but they are filled with the Spirit Eph. 5.18 as it were Drunk with Love and 't is our Duty not our Sin to call for whole Flagons of this Wine as the Spouse did Cant. 2.5 to wit of the Loves of Christ which is better than Wine Cant. 1.2 which yet is a very comfortable Creature Psal 104.15 and highly set by Psal 4.7 But this goes down more sweetly than the most Generous Wine in the World and will cause the Lips of those that are asleep to speak Cant. 7.9 Once a good Man was so filled herewith that he cryed Hold thy Hand Lord for my old Bottle will hold no more of the new Wine of thy Spirit V. 4 and 5. And they dwelt there about ten years I have spoke something to this upon v. 2. they continued there and on the fifth observation upon that verse so less need be spoken to it in this place only take notice this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi who had been educated in the Right Worship of the true God in Canaan it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites 2 Pet. 2.8 Hence Observ 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Idolatry is a very grievous Dispensation Hence came David's Woe is me that I am constrain'd to dwell in Mesech c. Psal 120.5 and My Soul hath long dwelt with such v. 6. The time was tedious to his good Soul as no doubt this ten years time was to Naomi long and over long seemeth it to a true Saint to sojourn among such never so little where nothing but either Guilt or Grief can be contracted This made good David cry sometimes Oh that I had the Wings of a Dove then would I flee away and be at Rest c. Psal 55.6 7. and when that Oh would not Ease and Release him he at this time cries out Woe is me c. 't is very irksome to a dear Child of God to be any where out of the Bosom of the Church of God and forced among ungodly Company Nè cum lupis Vlulando tandem ipse lupus evaderet 't is hard and happy not to comply with bad Companions It troubled David more to be driven out from abiding in the Inheritance of the Lord 1 Sam. 26 19. than the loss of all other Accommodations and Comforts which was to him Interpretatively no less than a bidding him Go serve other Gods Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2 The good Lord bless Vs from any such like occasion that our Israelites in the Church may not become worse than the very Pagan Ishmalites having the character that Aaron gave of Israel thou knowest that this people are set on wickedness wholly Exod. 32.22 and indeed so is the whole World 1 Joh. 5.19 with 2.16 A godly man desires as much as may be to converse with the Holy God but as little as may be with Unholy men A certain good Woman cried upon her death-bed and doubting of her Salvation Lord send me not to Hell among the Wicked there for thou knowest I never loved their Company all my Life long upon Earth V. 5. And the Woman was left of her two Sons and her Husband Here her Sons dye yea both of them as well as her Husband This must needs be a farther trial of her Faith and Patience Hence Observe 1. That many Afflictions do attend the most Gracious Souls as Psal 34.19 No doubt but Nâ—omi was a Choice and Excellent Woman yet is she brought into a desolate and disconsolate condition none ever were either so good or so great as to raise themselves above the reach of trouble even those whom God loves he chastens though he do not love to chasten he had one Son only sine flagitio without sinning but never had he any Son sine Flagello without Suffering Christ whom God loved best suffered most love or hatred not seen in these things Eccles 9.12 Obser 2. Crosses sâ—ldom comes single upon God's Servants First her Husband dyes and then one Son and then another so that God shew'd her hard things and wrote up bitter things against her to make her Name Marah not Naomi in writing her first Husbandless and then Childless This was sad to her v. 13. Yet she encouraged her self in the Lord her God 1 Sam. 30.6 N. B. God did wonderfully support her in all these her great Trials and Troubles and left her upon Scripture Record as a Pattern of Patience unto all succeeding Generations V. 6. Thence she arose with her Daughters in Law Hence Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction Naomi's Crosses and Losses she met with in Moab made her Soul to sit loose from that Cursed Countrey and to long for Canaan that blessed Land of Promise Sanctified Afflictions are Vocal and Disciplinary God's Rod hath a Voice Mic. 6.9 and now Naomi's Ear was open to hear the Instruction of it Job 36.8 9 10. She understood that the Voice of the Rod cried Hoe Hoe come forth Arise depart this is not your Rest for it is polluted Mic. 2.10 'T is a Rich Mercy when Affliction brings us from worse
and Sparta yea as Jezabel nothing but stumps left so that they shall not say This is Jezabel 2 Kings 9.37 V. 20. And she said unto them after an humble manner And hence Observ 1. 'T is a blessed frame when the Mind and the Means do meet even together as Naomi's did here she had learnt to be abased as well as exalted Phil. 4.11 12. she here puts her Mouth in the Dust when she heard her old Neighbours say Surely this cannot be the same Woman in this present Poverty whom we have seen so flourishing in such past pompous Prosperity Hearing such discourse she answers again in a very lowly Language altogether agreeable to the present Providences of God upon her God had afflicted her and she would carry her Sails according to those Divine Dispensations How many are humbled outwardly who are not humble inwardly who are low in their Means but are not lowly in their Minds No Beggar so bad as the proud Beggar all such as are afflicted and are not better'd by their Affliction and not brought to God's Foot as the Righteous Man of the East was Isa 41.2 thereby they lose the fruit of their Affliction and this is a great loss to lose an Affliction Call me not Naomi but call me Marah that is call me not pleasant or delectable non Amaenam sed Amaram but bitter for the Lord hath dealt very bitterly with me Hence Observ 2. The Almighty can soon and suddenly alter the Condition of his Creatures either for the worse or for the better He can change Naomi into Marah and Marah into Naomi again and all this in a moment The very Heathen Philosophers and Poets had some hold of this Notion that it was God's Work in Heaven to abase those that exalt themselves and to exalt those that abase themselves upon Earth This both Aesop and Hesiod speaks off Those whom God finds priding themselves in their being Naomi's or pleasant and delectable ones those God pulls down and makes Marah's of them by bringing them into a bitter condition and such as do humbly feel themselves to be Marah or bitter those he makes Naomi's beautiful and pleasant ones N. B. This is God's Method first God calls no Man Benjamin that hath not been Benonies in their own hearts and in their Humility and he salutes them not Naomi's in the sweet Comforts of his Spirit until they have been soaked in the bitterness of their own Spirits in that Marah of true Compunction and Contrition Here Naomi bemoans her self not in a way of Murmuring against God in despair and despondency but in an humble sense and submission under the heavy hand of God's Diâ—pleasure upon her for her sin She saith V. 21. I went out full but the Lord hath brought me home again empty Hence Observ 1. Such as think of Gain out of God's way comes to loss at last They that go out of God's Precincts goes also out of God's Protection and are oft brought home by Weeping-Cross as Naomi here she went out full from Canaan the Land of Promise and a Land of Providence too The Eyes of the Lord was upon it for good from the beginning of the Year to the end thereof Deut. 11.11 12. into the Idolatrous Land of Moab which was under no such Promise nor Providence and she went from Canaan not for want but for fear of want by the Famine then upon it This she recognizes not without some remorse as done out of distrust God's Command is Dwell in the Land and verily thou shalt be fed Psal 37.3 that is be content with thy Lot and abide in thy station and serve God's Providence in thy particular Calling this will bring the Blessing of Food and Raiment for Necessity though not for Superfluity and 't is God's Voice also Wait on the Lord and keep his way ver 34. for such as go out of God's way may say with Jacob I shall bring a Curse upon me and nâ—t a Blessing Gen. 27.12 Thus did Naomi here thus Lot lost his All by his Carnal Choice of his well-water'd Countreys Gen. 13.10 with 14.12 Lot lost his Liberty as well as his Goods for affecting the first choice which by good Manners he should have given to his Uncle and whereof he had soon enough This was the Issue God crossed Lot in that he had unmannerly chosen and God blessed Abraham in that which was unavoidably left him Thus Jehosaphat had well nigh lost his Life for loving those that hated God 2 Chron. 18.31 with 19.2 then Jehosaphat saw to his Sorrow the great Inconvenience of being out of God's way in bad Company green Wood if bound up with the dry doth easily take fire and is burnt together in a common Calamity However he quite lost his Ships and his Golden Design by such a step out of God's way into such an unwarrantable Confederacy likely by a Tempest which Solomon's met not with 1 Kin. 9.2 8. and 22.44 48 49. Thus also Josiah lost his Life by his rashly going out of God's way without advising with the Prophet Jeremy or Zephany or Urâ—jah all then living 2 Chron. 35.22 23 24. repenting no doubt of his Rashness V. 21. The Lord hath testified against me Hence Observ 2. 'T is some allay to our Affliction not to look upon it as a fortuitous thing but to eye God as the Author of it The Lord saith she hath come in as a Witness against me declaring by his Hand upon me both my own sin and his Displeasure for my sin in chusing Moab before Canaan She kisses the Rod and the Hand that smites her reading Divine Faithfulness in her Heavenly Father as Psal 119.75 and saying the Cup that this my Father gives me to drink shall I not drink it John 18.11 Oh what an allay it was to David when able to say The Lord hath bid Shimei Curse me 2 Sam. 16.10 11. David could not say at another time The Lord hath bid Nabal be churlish to me the want of which made him run Riot into a rash Vow 1 Sam. 25.22 in his Resolution for Revenge he carries more calmly to that dead Dog Shimei so call'd ver 9. saying The Lord hath let loose this dead Dog upon me This eying God in our losses and crosses as the principal Agent whatever be the Instrument is a Soveraign help to true Patience Ver. 22. In the beginning of Barley-Harvest and in the beginning of the Passover saith the Chaldee Paraphrast Hence Observe 'T is matter of great Admiration to consider what marvelous and happy hits of Divine Providence doth attend God's Children in their Afflictions Oh what a wonderful hit of Providence this was for Naoms's Soul as well as for her Body She meets with an Harvest time for both She had long been deprived of the Passover in Moab and now she meets with it at the first in Canaan Bread for her Soul as well as for her Body Thus 't was a marvelous hit of Providence that Noah's Ark
the God of Israel if so then he would Lighten his Hand from off them upon the Success of this Attempt v. 8 9 10 11 12. Josephus saith here that they set the Kine with the Cart in trivio absque Auriga instigatore c. in a place where three ways met and without a Carter to drive and direct them N. B. Indeed 't is said the Lords of the Philistines went after them but not with them to guide the Kine in the right way For though those Lords pretended to be as Pages in honour to Gods Ark which they followed as its Servants for its more honourable dismission yet in truth they did it to prevent all impostures by others and that themselves might be the more assured of the reality of this miraculous event This they saw with their own Eyes That the Kine took the strait way to Bethshemesh all along Lowing for their Calves left behind them not turning either to the Right Hand or Left God manifestly appearing to be the guide of them in this course so contrary to their Natures and not driven forcibly end-ways by any Man driver N. B. Let us here with Moses in Exod. 3.2 3. Turn aside to behold this great wonder 'T is a very great wonder that God would thus gratifie those Idolatrous Philistines with such a Miraculous Sign when they thus tempted him to decide their doubts about the Original of their Plagues upon such a meer contingency as was this Case when as it was more probable that God would rather punish their Superstition and harden their Hearts still to their utter destruction N. B. 'T is a wonder that the Philistines were not all cut off as the Bethshemites were here v. 19. when they first laid their foul Hands upon it when they first took it Captive and now again when they Carted the Ark though upon a new Cart seeing the Lord made a breach upon David for his doing the very self same thing 2 Sam. 6.3 N. B. No Reason can be rendred for this severity of God against his Servants and his indulgency towards his Enemies but this God confers greater priviledges upon his own People and therefore if they Transgress against all their Light and Love c. he infers greater punishments upon them as Amos 3.2 David and the Bethshemites had the Light of the Law of God by them and therefore sinned more against knowledge than those poor blind ignorant Philistines could do Therefore God did not only spare them in Carting his Ark but also condescended to work this Miracle for their Conviction More especially it being a work that so much concerned his own Glory and the comfort of his poor People Israel who now looked upon themselves as forlorn and forsaken of God the pawn of his Presence being so long lost to them as the Ark was absent for Seven Months from them N. B. In which doleful Day God's People could not but look upon all their other Comforts as so many Ichabod's while God's Ark Israel's Glory was absent from them Therefore may it well be supposed God wrought this Miracle not only for convincing the Superstitious Philistines but also and more especially for comforting his Disconsolate Israelites that lamented after the Lord and after his Ark. N. B. Nor do we find that God rejected those shameful presents of those sinful Philistines whereby he might seem to be rather dishonoured than glorified with a figure of their secret and unseemly parts in which their Emrods were fixed because this also did proclaim God's Glory and did perpetuate the sin and shame of the Vncircumcised among the Lord's People who could not but upon this occasion the more deride and despise them whom God had thus stigmatiz'd with such an Ignominious a Disease and whom themselves had thus branded with such loathsome Portraitures c. N. B. Those Kine Lowing all along as they went to Bethshemesh which signifies the House of the Sun doth represent the moaning Christian in his Motion to the House of the Sun of Righteousness groaning and crying all along Oh Wretched Man who shall deliver me Rom. 7.24 The Fifth Remark is The Arks Reduction to Bethshemesh in its way to Shiloh v. 13 14 15 c. and its Reception by the Bethshemites First Honourably which is express'd by their rejoycing to behold it by their running to meet it leaving their Harvest-work in the Field behind them and as it were crying to it Oh Welcome Welcome we lost our Glory when we lost thee long Seven Months have we wanted thee and shame hath covered our Faces all this tedious time but now Oh blest be God that thou art returned to take away our Reproach N. B. After this manner Bethshemesh a City of Judah rejoyced at the return of the Ark thus far they did well and had they not afterward received it Irreverently as now they did Honourably they had not smarted so severely as in v. 19. nor was this all in their Rejoycings But Bethshemesh being a City given to the Priests Josh 21.16 had them ready to take down the Ark of God and to make the Kine and the Cart neither of which could be put to any common use both of them being Consecrated to God by bearing his Ark to be a Burnt-Offering to the Lord as a Testimony of their thankfulness to him for redeeming the Ark out of the Philistines hands and for his returning it to Israel N. B. And they took down also the Coffer wherein the Golden Mice and Emrods were contained for such was the Philistines Reverence to the Ark that they durst not open it to put their Jewels of Gold therein but put them in a Coffer distinct from it these probably were preserved by the Israelites for a lasting Monument and Memorial of the Philistines shame who had alway after an Implacable Hatred against Israel N. B. Upon the same account the Censers of Korah and his Complices were kept for a Memorial with some small alteration Numb 16.40 from whence some suppose that those ridiculous Presents which the Philistines fondly call'd Jewels were not allowed to abide in that disgraceful form but the Gold of both might serve to make Golden Vessels for the Sanctuary c. The Sixth Remark is The Return of the five Philistine Lords back to Ekron the same day v. 16. namely when they had beheld with Amazement that prodigious Providence of God in carrying the Cart and Kine with the Ark home so contrary to the course of Nature into its own Countrey and the joyful Entertainment the Ark found there they staying so long as to see the Ark taken down and their own Coffer of Jewels accepted then hasten they home to tell all these Tidings which were enough to Convince them but not effectual to Convert them for they still retained their old Malice against God's People as it appeareth afterwards Chap. 7.3 7 8. N. B. Those are the worst sort of Miscreants among Men that know good yet do evil these Lords
for so great a Worthy as Vriah was to be call'd off from the Siege to answer such Weak Trifling and Common Enquiries which any Private Person out of the Army might have given a full Answer to N. B. Some hence suppose that Uriah hereupon began to be suspitious seeing a meaner Man than himself might have made as good a Messenger and probably he might understand some little either from the Messengers Sent for his Wise or from some of his own Family that came to congratulate their Master's safe return those might intimate to Vriah that his Wife had been sent for to the Court all which together with the other circumstances might give him grounds of Jealousie that there was some other cause why David sent for him than what was pretended and so grow Jealous of his Beautiful Lady which possibly was the real reason why he could not be perswaded to go home and accompany her Mark 3. David deals still with Vriah while sober and dissemblingly gives him an Amicable Dismission v. 8. bidding him go home and refresh thy self after thy Travail and rejoice with the Wife of thy Youth Prov. 5.18 Not doubting but he would converse with his Wife and so cover both their Sin and their Shame and therefore followed him a Royal Mess of Meat that he might pamper his paunch and then Lie with his Wife for Sine Cerere Baccho friget Venus lusty feeding upon Luscious Dainties such as this dish the King sent him doubtless was causeth Lustful and Lascivious Minds The bearer of this dish was to bring David tidings whether saith Peter Martyr Vriah went home or no c. Mark 4. David's expostulation with Vriah occasioned by his not embracing the King's leave to go to his House but sleeping all Night among the King's Guards v. 9. 'T is probable he ate his Mess the King sent him like an Hungry Traveller yet did it not dispose him to Desire his Wives Company according to David's design N. B. Some say and not improbable that his Fair but False Wise did both in treat and importune him to go home seeing it so much concerned her to enjoy his company for covering both her Sin and Shame Whether he was jealous that his Wife was Sick of a Pleurisie is not told us however God had an over-ruling hand in it to incline Vriah's Heart to do so whereupon David reasons with him v. 10. both as a King thou shouldst have obeyed me and as a Friend thou shouldst have listened unto me for thy own welfare I know thou hast been Travelling on Foot Thirty hours from Rabba to Jerusalem therefore art thou not kind but cruel to thy self in lying still from home when there is no need c. So he presseth him to depart to his House Mark 5. Vriah still holds his resolution v. 11. neither the Dignity of the King saith Peter Martyr nor the Beauty and importunity of his Wife could reclaim him from his refractory humour N. B. Thus the Providence of God did counter-work all the Policies and Projects of David who designed all along to have his Sin concealed when the most Wise God will have it revealed and lest the King should think it was too sawcy a sullenness in a Subject to be thus peremptory he renders a most pregnant reason for so persisting in his resolve saying The Ark and all Israel abide in Tents and my Lord Joab c. and shall I take pleasure with my Wise in a time of common calamity Here Vriah declareth that he had a Golden Soul in a Robust Iron Body His Name Vriah signifies the Fire of God and surely the Fire of Zeal was kindled here by God's Spirit upon the Hearth of his Heart which made him thus resolute in abridging himself even of Lawful Delights in a time of Common Calamity N. B. As the Rapid motion of the primum mobile or Supreme Sphere of the Heavens carryeth about the inferiour Orbs in a Retrograde motion contrary to that which is their proper tendency from East to West whereas the first mover hurries them back from West to East according to the common rules of Natural Philosophy Even so a true Spiritual Sympathy with the Churches Epidemical dangers should carry our Hearts back from the bent of our own private Natural Inclinations as it did here in Vriah which stop'd him in his way of taking his Conjugal Pleasure at home N. B. Josephus saith Vriah was Joab's Armour-bearer because he calls him his Lord but that he might as well do and not be so as Joab was Lord General of the Army however this brave Speech of his Self-denyal did ring a loud peal in the Ears of David's Conscience to awaken him out of his present Lethargy into which Sin and Satan had lull'd him as into a Dead sleep of security seeing he lay wallowing in unlawful Lusts in a time of common danger when Vriah made Conscience of enjoying such as were honest and lawful Mark 6. Still David instead of Repenting proceeds from bad to worse ver 12 13. when he found himself crossed in his former contrivances with Uriah while Sober he will try one trick more in making Vriah Drunk that when intoxicated by pressing Wine upon him more than was convenient he might forget his Oath and Lie with his Wife putting off all his former Austerity N. B. Oh what are we when left of God! that David should do all this evil with deliberation Though David was Drunk with Lust when he lay with Bathsheba yet was he Sober enough and in his cold Blood when he made Vriah Drunk with Wine and all to get a cover for his Sin No doubt but it was against the Temper and Genius of this good Vriah to drink himself Drunk in the King's Presence He that could deny himself his Wives Company at home and so resolutely refuse his Lawful pleasure would never make it his choice to intoxicate himself in the open Court to the scorn of the Courtiers had he not been designedly plyed with Cup after Cup which he was compelled to drink off as a special favour from his great Soveraign That this good man drank more than he desired is manifest from that Phrase David made him Drunk ver 13. Yet even this Device of David would not do for though David had made Vriah Frolick and Jovial yet retains he still his resolve against going home but went to bed with the Hinds and Houshold Servants of the Court and not as before among the King's Guard perhaps because he was ashamed to be seen so deep in drink N. B. Peter Martyr saith here this good Man though his mind was discomposed with Wine yet persists he still in his former purpose like the good Travelling Horse though his Rider lays the Reins of the Bridle loose upon his Neck yet will he keep on his pace in the Road without wandering out of the way Thus David was still disappointed c. The Second and Last Remark is The last but worst Link
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number
of three Days were expired for three Reasons The First is this very History contradicts it in saying both that the Lord repented him of the Evil ver 16. now God Repents not of any Evil already inflicted but only of that he threatens to inflict Jerem. 26.3 13. and that he stopped the destroying Angel bidding him Hold his hand ver 16. which was needless if nothing of the Sentence and of the term of Time had been Revoked for the Angel could not go beyond his Commission of three Days The Second Reason is Nor is it credible that either the Angel did not come to Jerusalem until the Three Days were expired or that David did defer his Repentance and Deprecating this Divine Displeasure from his People so long as till Three Days were directly run out The Third Reason is What Bechartus and Peter Martyr alledge that in the midst of Wrath God remembereth Mercy Hab. 3.2 And cuts short his Days of displeasure for the Elect's sake Matth. 24.22 not because God is changeable but because he recalls only what he had determined to do in case of Impenitency persisted in But if David and the People become truly Penitent upon this condition God decreed the Plague should not continue the whole Three Days The Third Part is God's putting a Period to this Pestilence Remarks upon it are First The time when this was done It was when the Destorying Angel had destroyed great Numbers in other parts of the Land and was now on the Third Day come to Jerusalem to destroy it also ver 16. Compare with this the 1 Chron. 21. where this story is much inlarged 'T is said there As the Angel did not only stretch forth his hand to destroy but was destroying with his Sword ver 15 27. Many being already Slain therein even then God Repented and stopped the Angel Where Mark 1. Even good Angels are Executioners of God's Justice and Judgments as both here and at Sodom To do Justice upon Malefactors is so noble an Act and Office as not unbeseemeth an Angel Mark 2. This Good Angel was God's Servant being at his Lord's beck and check obedient to his commands both in striking or stopping Either the Angel knew not the Number how many were to be Slain or he is bid to hold his hand as is spoken after the manner of Men. Mark 3. This Destroying Angel did not begin to Destroy at Jerusalem as Ezek. 9.6 1 Pet. 4.17 Jerem. 25.18 and 21.9.49.12 but came last to it hereupon David had good ground to say The Lord loved the Gates of Sion more than all the dwellings of Jacob Psal 87.2 Sanctius renders this Reason for the Plague not beginning at Jerusalem Because saith he the Citizens perhaps paid their Poll-Tax of an half Shekel having the Tabernacle and Priests present with them which would teach them their Duty Mark 4. God's Repenting and stopping the Angel thereupon was mutatio Rei non Dei effectus non affectus concilis non decreti c. 'T was God's purpose not to proceed but to put a Period to the punishing of the People so soon as he had brought them and their King to unfeigned Repentance the acting or neglecting whereof disposeth of all Temporal Judgments whether off or on as is expressed Jer. 18.8 10. and as is exemplified in Nineveh Jonah 3.10 otherwise God is not as Man that he can Repent Numb 23.19 1 Sam. 15.11 29. Rom. 11.29 'T is only said so because God did here what Men do when they Repent namely cease from farther punishing N. B. Here God's Repentings were kindled and he would not execute the fierceness of his Anger as Hos 11.8 9. David foresaw with an Eye of Faith that God's Compassion would not fail Lam. 3.22 and therefore chused like a loving Child to be chastized by his Father himself rather than by the hand of a Slave or Servants As all Creatures are to the great Creator Psal 119.91 David well-knew that his Heavenly Father would not Plague either him or his People according to the Demerit of their Sins but he would only correct them both in measure and mercy and that for their amendment only Mark 5. The Rabbins all grant that the term of this Pestilence was abbreviated but they cannot concurr upon what part of the Third day the Plague ceased Bochartus saith it ceased as soon as the daily Sacrifice was offered which probably was that in the Morning otherwise the Plague had proceeded to the end of that Day 'T is said ver 25. The Lord was entreated to stay the Plague no doubt but David and the Elders did most earnestly intreat it at their Morning Sacrifice c. The Second Remark is The means whereby God was pacified to put a period to any farther progress were Prayers and Sacrifices ver 17 to 25. First As to David's Prayer Mark 1. The Motive to it which was His seeing the Destroying Angel in an Humane figure with a drawn Sword in his Hand between Heaven and Earth upon which upper station he could strike the Highest Cedar as well as the lowest shrub This astonishing sight startles David expecting to be stricken by that frightful now visible striker so betakes himself to serious Prayer ver 17. Mark 2. David in his Praying for his People as a kind Shepherd for saving his Sheep offers himself to be a Sacrifice for them N. B. So was a Type of Christ that Good Shepherd John 10.11 yet was he much over-done by Christ his Antitype who did not only offer to do it but who really gave up himself an Offering for the Sins of his Sheep even when they were his Enemies and had deserved Eternal woe he himself being wholly innocent not as David saying I have sinned Mark 3. Not only David but the Elders also with him covered themselves with Sackcloth and fell upon their Faces in a deep Humiliation and in a devout Deprecation of God's Plague from the People 1 Chron. 21.16 It was undoubtedly after these solemn seekings of God's favour that God said to the Angel It is enough stay now thy Hand 1 Chron. 21.15 though the End be recorded before the Means to effect that End as is usual ver 7 17. The Third Remark is upon the Second Means David must find Sacrifices as well as Prayers ver 18 19 20 c. Wherein Mark 1. In order to Sacrificing an Altar must be erected the place where must be the Threshing Floor of Abraunah for many Reasons First Because there Abraham had his Knife held from slaying his Son Isaac as God held here the Sword of the Angel from Slaying the Inhabitants of Jerusalem Secondly It was the very place where the Temple was to be Built 2 Chron. 3.1 Thirdly And the Place or City where Isaac's Antitype our Redeemer was actually offered up whom this Altar and Sacrifice did represent N. B. Teaching that all David's Humiliations and Prayers could not appease God's Anger alone without the Sacrifice of Christ Mark 2. God sends the Prophet
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
presupposeth that Paul had then made his appearance before Nero-Caesar and was acquitted N.B. But besides this passage in the Epistle to the Hebrews there be other Scriptures that give us a fuller account hereof As 1. That in the 2 Tim. 4.16 At my first Answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge and therefore he orders Timothy to hasten his coming to him v. 21. looking on him as a fast Friend when all others failed From this may be observed 1st That tho' the phrase At my first answer seems to imply that Paul made more Apologies than one and so made more appearances than this as the Postscript understands it making also Timothy a Non-Resident Bishop yet it only intimates that at the very first pinch and appearance of danger All the Christians there that should have been his assistants started from him and left him to plead for himself among whom was Demas verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome when he saw this Tryal of Paul to be of a very doubtful issue 2ly Observe It is not sufficient for us to maintain the truth our selves but we ought to assist such as stand up for the truth and not shrink from them when they are in trouble for it and need our assistance Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty therefore he begs of God that he would grant them a remission of that Sin 3dly It was a very sad Circumstance in Paul's sufferings that when he had appealed to Nero himself and when Nero himself in the Court of Rome heard his cause and defence none of the Church that was at Rome nor any of those that were of his own Retinue durst own him through a fright or stand by him in so signal an encounter and in so eminent Danger where his very Christianity was Crime enough for which to be executed And Paul himself did read his own death near even in Nero's Temper v. 6.2 Tim. 4. 4thly Tho' men failed Paul yet God failed him not but stood by him 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth namely from Nero so called as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them Ezek. 19.2 Psal 35.17 and 91.13 Pro. 28.15 and Jerem. 2.15 47. N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes N.B. The next Scripture that giveth light herein is those passages in that Epistle to the Philippians Ph. 2.21 where at this time of his imprisonment also he complains that all seek their own and not the things of Jesus Christ just like all forsaking him c. 2 Tim. 4. verse 16. then he goes on verse 23. Hoping to send Timothy presently to them so soon as I shall see how it will go with me He could not as yet spare him to accompany Epaphroditus until he came to a certainty what would be the Issue of his present imprisonment telling them withal that he had sat down counted the cost of Godliness and cast it up thus that he had made up a total Resignation of his own will into the holy will of God according to Acts 21.13 14. comforting himself and them with those few Considerations As 1. That hitherto his confinement had fallen out for the furtherance of the Gospel c Phil. 1.12 13 14. Tho' the Devil designed it for the hinderance thereof yet through the over-ruling providence of God so ordering it he had Liberty two whole years and opportunity of Teaching the things of Christ whereby his Chains of Iron became a greater honour to him than were those Chains of Gold which King Agrippa the Emperor Nero or any of his Judges wore with so much Ambition therefore would he not have them discouraged but comforted as the Corinthians were 2 Cor. 1.5 6 7. Acts 5.41 James 2.2 It was matter of Joy to him that all Nero's Court began to ring of his sufferings seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them were Converted Phil. 4.22 2. He lets them know that supposing the worst though his imprisonment should determine in his death and that he should then be offered up a Sacrifice yet as this would be his own advantage so it could be no dis-service to their faith Phil. 1.21 and 2.17.18 if it should be thus sealed with his blood 3. Yet was he persuaded either by a Prophetick Spirit in a Revelation or by the Sanctifying Spirit strengthening his Faith that as his prison had been his Ark of safety for two whole years so now that he should be delivered out of the mouth of the Lion and restored to them to confirm their Faith farther with his personal presence writing thus to them And having this confidence that my still abiding in the flesh is more needful for you I know that I shall abide and continue with you all for your furtherance and joy of Faith Phil. 1.24 25. and again I trust in the Lord that I also myself shall come shortly Phil 2.24 designing to follow Timothy to them Another Scripture which gives light that Paul weathered out this point and was restored to his Liberty in despight of the Lion after so long imprisonment is Philemon verse 22. but withal prepare me a Lodging for I trust that through your prayers I shall be given to you This accords with Phil. 1.25 and 2.24 Paul had long longed to visit the Christians at Rome and had prayed for a prosperous Journey thither but had been long hindered Rom. 1.10 11 12 13. and 15.22 23. yet was he brought to Rome by such a way as he little dreamed of Little thought Paul that when he was bound at Jerusulem and posted from one prison to another that God was now sending him to Rome his longing for it might be one cause of Paul's making his appeal to Rome Acts 25.10 11.12 N.B. Now God sent him and very safe with a great Convoy to Cesarea and from thence with a great convoy God's own protection notwithstanding both the Shipwrack and the Viper as safe to Rome N.B. God goes oft another way to work for granting our desires and for doing us good than we could imagine Paul lyes prisoner at Rome two years at the end of that term he is set at liberty bespeaking his Lodgings for him at Coloss where Philemon was a Minister call'd Paul's fellow-labourer whose wife was Apphia named before Archippus another Minister Col. 4.17 whose house must be now Paul's Lodgings Philemon verse 1.22 Thus have we a full account of Paul's confidence that through the Church's prayers for him both at Philippi and
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all â—hings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â— 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste