the Lord of Hosts for many Myriads of Men If God be for us 't is no Matter who is against us Rom. 8.31 I will not be afraid c. saith David Psalm 3.6 7. At what time I am afraid my Faith shall master my fear Psalm 56.3 Mark 5. The People leaned upon the Lord as Hezekiah exhorted them ver 8. as a Man leaneth on a Staff when he leapeth over some Water They had neglected to look up to the Lord as appeareth from Isa 22.9 11. but now are they moved by the King's Words to believe in the Lord more especially when Hezekiah and Isaiah had jointly pour'd forth their Prayers for them 2 Chron. 32. ver 20. 2 Kings 19.20 c. Thus neither Temporal nor Spiritual Means are neglected God will be Trusted in his Promise but not tempted in his Providence Now come we to the Catastrophe the Epilogue and Conclusion of the Comedy which indeed proved a Tragedy to the Assyrian after all his Thrasonical boastings This sad exit was prepared by Isaiah's Prophecy in his most elegant Apostrophe first to Senacherib 2 Kings 19.21 to 28. and then to Hezekiah ver 29 to 34. and Isa 37.21 22 c. Remarks upon this Prophetick Preparative to the Ruine of the Assyrian but to the Comfort and Ease of Hezekiah c. Mark 1. In the Prophet's Apostrophe to Senacherib Isaiah tells him though Sion seem a weak Virgin unable to defend her self yet hath she a strong Champion who both can and will protect her because she is a Virgin and now blessedly Reformed from Idolatry from thy violent Hands that would commit a Rape upon her she shall remain Intacta Virgo I will maintain saith the Lord her cause and quarrel and she knows it and therefore outfaceth thy formidable Hosts ver 21. Mark 2. The Prophet upbraids him in a Flood of elegant Figures as Osiander observeth for his intolerable arrogant Boastings of what he had done and would do scorning to ask leave from the Lord whom he esteemed no better than an Idol therefore the Lord will plague and punish thee for thy Reproaches and Blasphemies ver 22 23 24. Mark 3. Here Isaiah brings in Jehovah himself taking Senacherib to task and schooling him for his Ignorance and Contempt of Providence saying Hast thou not heard saith Grotius what I did to Pharaoh and what I have done for Israel ever since as their Lord Protector thy Philosophers could teach thee that there is a God and that Providence orders all Matters according to a Divine Decree and though I have decreed to punish my People for their Sins yet art thou but the Rod of my Anger Isai 10.5 7 13 15. 't is all God's Work saith Cajetan not thine whereof thou boastest ver 25 26. Mark 4. God tells him though thou know not me yet I know thee intus in cute within and without all thy Projects as well as all thy Actions Psalm 139.2 3 c. I know thy abode as the Huntsman doth the squatting-squatting-place of the Hare or where the Fox Kennels yea and thy rage against me ver 27. in raging thus against my People Acts 9.4 Thou persecutes me in my members saith Christ Mark 5. And the Lord concludes thus because thy Blasphemies and other outrages have grated mine Ears ver 28. therefore will I tame thee and take thee a link lower as the Phrase is yea I will lead thee by the Nose saith Menochius to the slaughter-house as they do the Wild Ox and other such fierce Creatures and I will bridle such a sturdy Steed as thou art And will turn thee back against thy will to thy own Country with shame and loss The Second Branch of the Prophet's Apostrophe is his Consolatory Oration to Hezekiah after he had so confounded Senacherib Mark 1. Isaiah assures Hezekiah that God would muzzle the Mouth manacle the Hands and fetter the Feet of Senacherib by this comfortable Sign for the Future Though they feared a Famine because the Assyrians had spoil'd all their Tillage yet should they be deliver'd from the Siege For the Promise is here ver 29. Deus providebit God's Plenty shall be found of those Fruits which grow on their own Accord and not only shall it be this Year but the Second and the Third Year without Tillage also Mark 2. The Prophet Comforts the Citizens saying Tho' ye have been Coop'd and Pent up in a besieged City yet after a while ye shall be Relieved and Released so as to walk freely and fearlesly whither ye please c. ver 30.31 this shall be the Sign saith Osiander that God is your Father The Levamen follows the Solamen the Alleviation of Jerusalem's Affliction after this Consolation from the Prophet comes the Event of all namely both the Ruine of the Enemy and the Relief of the City as God had foretold Mark 1. The Ruine of the Assyrian Army ver 35. and 2 Chron. 32.21 First The Time when that Night either after Isaiah's Prophecie saith Masius that the success might immediately second its Truth or when the Assyrians were preparing for an Assault the next Morning as others say being Cock-sure of carrying the City by Storm Secondly The Means whereby An Angel Tostatus saith it was a good Angel but Menochius will have it the Devil Surely it was such an Angel as destroy'd the Israelites in David's day 2 Sam. 24.16 Thirdly The Manner how This is not express'd in the Text Cajetan Conjectures it was done by Fire they were all Thunder-struck yet their Garments were not Rent The Rabbins say the same adding that Senacherib hardly escaped himself having his Head and Beard singed Josephus judgeth 't was done by Pestilence others are of Opinion they were destroyed by an Earthquake c. Fourthly The Number that were slain is told us to be a hundred eighty five thousand Men which intimates the vastness of their Host and all their Captains were cut off 2 Chron. 32.21 Mark 2. Sennacherib when he saw at his rising up from sleep together with his Counsellors saith Piscator that they were all dead Corpses departed from the Siege ver 26. as the Prophet had promised ver 33. he returns home with shame sorrow and loss yet glad that he had escaped with the safety of his own Life N. B. But his preservation from this Death saith Sanctius was only a reservation to a worse death namely to be murther'd by his own Sons which was more Ignominious c. Mark 3. How besotting is Idolatry Sottish Sennacherib still worships Nisroch his Tutelar God which could not save his Army from a Divine extraordinary Judgment enough to convince him of the True Jehovah yet worshipping this Idol probably because himself was saved the Lord let him see his Idol could not now save himself from his two unnatural Sons no not while he was worshipping it ver 37. The Relief of the City necessarily follows the Ruin of the Enemy 2 Chron. 32.22 23. Mark 1. The same God that destroyed
the Water of Baptism but presently that Spirit of burning so called Isa 4.4 drove him into the Fire of Temptation Mark 1.12 that is suddenly carried him who was most willing to go as the Scape-Goat under the Law into the Wilderness Lev. 16.21 Though the Spirit permitted him to be buffered there yet He so supported Him under all his buffetings there that his Valour obtain'd the Victory The Good Spirit that abode on him and in him proved too hard for the Evil Spirit that came against him This place of Temptation is suppos'd to be the Wilderness of Sinai N.B. Note well No Place more fit for Satan to Assault our Saviâ—â— than this where the Law which is the Strength of Sin was Delivered Though the Son of God was without Sin yet took he upon him the Sins of the World There did our Lord fast Forty Days and Forty Nights as Moses and Elias had done in the same place before him and all these three great Fasters met together upon Mount Tabor afterwards Mat. 17.4 5. Luke 9.30 c. when the same Voice at his Baptism was Reiterated with this Addition Hear Him and confirmed more publickly with Thundring John 12.28 In this Wilderness was Christ those forty Days and Nights among Wild Beasts Mark 1.13 yet sate He there in the midst of those fierce Brutes as Adam had done among them in his State of Innocency These furious Creatures saw in Christ the perfect Image of God and therefore reverenced him as their Lord as they had done Adam before his Fall and were we but amiable in Christ we should be in League with the Beasts of the Field Job 5.21 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him Exod. 11.7 Yet Christ was not only among Wild Beasts but also among cursed Devils here By whose Ministry the Prince of Devils Invisibly Tempted Him as he doth other men all the forty Days and Nights Luke 4.2 striving to inject sinful Thoughts into him but could not prevail because he could find nothing in him John 14.30 The Tempter struck Fire all that Time but found nothing but wet Tinder for his Sparks to fall upon Therefore at the forty days end he takes new measures and appears visibly not in any ugly shape for Christ was not to be frighted with Phantasms c. but in an Angelical splendour thinking to deceive him in the shape of an Angel of Light as He had done our First Parents who took him to be a good Angel N.B. Note well All these forty Days Christ spent in Solitude Fasting Watching and Prayer as a Penance for our Surfeitings and other Sins and for a preparative unto His following conflict Christ was afterwards an Hungry then Satan makes his first Assault not in the time of his fasting but when he was Hungry after Fasting with which Argument he would have persuaded Him that He could not be the Son of God yet pretending friendship He proposed a way both to refresh his Humanity and to give a Proof of his Deity Hoping that his Hunger together with a desire to convince the Devil would prevail to make him get Bread before the time at the Devil 's bidding and in his way but Christ Answers God hath promised to provide for those that are Imployed in his Service and accordingly Christ had Bread brought him by Angels which was far better than what the Devil would have help'd him to The Third Place The Devil by God's leave Makes Christ go on Pilgrimage from the Wilderness to Jerusalem The Tempter by Divine Permission hurries the Humane Body of Christ violently through the Air whereof he is call'd the Prince from Mount Sinai to the Holy Temple and there placed him upon a Pinnacle reputed six hundred foot high enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom From hence the Devil bids Christ cast himself down This was a filly suggestion and but a little of the craft of a subtle Serpent in it For how improbable it was that so Prudent and Pious a person should Tempt God to so unnecessary a Protection when there were Stairs to go down However this is the Devil's Way and one of his Methods to N.B. Raise Men up to Pinnacles of Power Pomp and the greatest of Grandeur to make them Proud and Presumptuous ut quo altius scandunt eo sublimiùs decidant that the Higher their Climbing is the Lower their Fall may be this an Heathen Author could say Height of place gives opportunity of Temptation The longest Robe though never so richly Embroidered Enamel'd and Studded with Silver Gold and the most precious Pearls contracts the foulest Soils nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles Height it self makes the Brain Swim and causes a Vertigo c. Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman Herod Dioclesian c. N.B. Note well This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or oâ— Profession all he can do is to persuade us to cast our selves down The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled This is our Mercy This Dog may Bark at us but without Divine Permission and Humane folly He cannot Bite us His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him to untye his Chain and loose his Muzzle for Him that He may Devour us by making us Destroy our selves Hos 13.9 what is this compliance with that cursed Cur's Counsel but to Tempt the Tempter and to meet him the better half way to fetch in our own Destruction Can we reckon that Idolater a Wise Man who in his Worshipping Fire for his God must needs out of his Blind Zeal bestow some Busses of love upon his Idol and thereby Burnt his own Lips Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband merely to exercise her Patience when she had her wish she found by smarting experience that even her Victory paid not the cost of her Conflicts much less of her Danger of being oft strangled in Imbraces They are Fools that dare contend with Fire c. Can we expect that the shining Sun will cure our sore Eyes Or can an heavy Burden Help and Heal a broken Back Then Tempt not the Tempter If we pray Lord lead us not into Temptation then may we not Lead our selves into it The Fourth Place was an exceeding High Mountain whither the Devil carried Christ again on Pilgrimage The Good Spirit did lead him to the two former to wit unto Jordan for his Baptism and into the Wilderness for his Temptation But it was the Evil Spirit that carried Christ both to the Pinnacle of the Temple and to this Exceeding High Mountain What this Mountain was the Evangelists mention not 't is conjectur'd
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
in all my Realm so fitly and fully qualified as this Joseph who hath out-done all my Astrologers c. Yea even Apollo's Oracles which though they may sometimes haply hit in their but guessing Conjectures at some Maladies to come yet never any of them could prescribe or so much as guess at a Remedy as Joseph hath done He hath Preached to us of God of his Power Providence and Goodness c. Can we find such a man as this c. v. 38. Therefore he concludes his Argument in my Opinion this None-such Joseph must be the Man But what say you This Liberty of Speech being granted by the King to the Council it cannot be question'd but that there were some opposites and ill-affected to Joseph among them some Archers who would let fly their Arrows in their Replies and Rejoynders against him no doubt but some especially the Magi would Object 1. His Age He is but a Young-Man 2. His Condition He is but a Prisoner And 3. his Nation He is but a base Hebrew so will be an abomination to the Egyptians in any such high and honourable Employ without all peradventure the Devil wanted not his envious Tools at the Council-Table among those Heathen Grandees against God's servant Joseph 't is easie to Imagine how did the choler of those Courtiers at least some of them Boyl in their Bodies to hear of a Stranger but Potiphar's Slave preferr'd above them all who were not only Natives but also Nobly Descended and however notably train'd up to equip them as they thought for the Highest Honour and Office in State-Matters wherein also they being now Old Councillors so far out-stripping any Young man whatever had given long proof and experiment of both their Ability and Fidelity to King Pharaoh how intolerable it is for haughty Minds to become Underlings to an Underling but beside that which is worst of all this Underling thus Advanced will Destroy our own old Religion wherein we have been bred and our Fore fathers before us and Advance his new and strange one These and such like might be these Archers Arrows shot against Joseph yet his bow abode in strength Solomon saith Wrath is cruel and Anger is outragious or Hebr. over-flowing that is will have its outbursts and break out from the heart at the mouth as in those Back-friends and Back-biters of Joseph it did but who can stand before Envy Prov. 27.4 yet Joseph stood before it as did Daniel after him though it be far worse than Wrath or Anger for Envy knows neither Banks Bounds nor Bottom it hath neither measure nor end It could not come to pass without a mighty Miracle saith Pareus here that Pharaoh should prevail to prefer Joseph in despight of his prejudiced Princes who were all at length constrained to consent when they though ill affected saw it was Insignificant to Dissent especially considering they were All under undeniable Conviction for they could not but Acknowledge with Pharaoh that Joseph had such a Spirit of God that is such Divine Sapience and Prudence suggested to him by God's Spirit as was in none of them and as could not be found in any other yea such as far transcended all Humane Capacity and therefore could not come from any hand but from God alone They fall under this comply with the King at last and are willing to subject themselves even to an unknown Young-man an Hebrew Slave or Servant Hereupon Joseph was call'd in to the Council-Table again the King extols him to the Skies as a Divine Prophet and seeing God had made him the wisest of Mortal men whom at first he took for no other than a Cunning Soothsayer and Conjecturer of Dreams Therefore makes him his Lord-Deputy and Chief Commissioner over all his Kingdom Gen. 41.37 38 39 40 41 44. Thus Josephs bow abode in Strength so far as instead of being remanded back to Prison he is most honourably released from it and not only so but notwithstanding all contrary Cavils he is raised up to be Lord Paramount of the whole Realm The Remark is hence ☜ This is one of Gods Methods to fetch off his Servants by convincing their Adversaries that there is something in them wherein God hath made them singular and whereby they do more than others Matth. 5.47 and Isa 61.9 Thus God fetch'd off his persecuted Apostles Act. 4.14 16. The Healing of the Cripple was so convincing a Miracle whereof the whole Country rang that Malice it self was thrattled by its Evidence They could neither deny it nor know what to say against them for so good a work They are constrain'd to confess 't is as squcezed out of their Consciences that it was indeed a very notable Miracle yet something they must do to maintain their Credit but they well knew not what because however unjust they were they must by no means seem to men to be so wherefore for formalities sake to keep the people in Ignorance they only cajole them with a few formal Threatnings though their fingers even itched to be Cudgelling them yet they could not with any face do so for fear of the people v. 17.18.21 Thus their bow abode in strength and God brought them off with flying colours Thus also God brought Joseph off here he in despite of all opposition even from the greatest Grandees in Pharaoh's Court Enters upon his Commission Ventures into his Royal Chariot Rides through the Kingdom not like an Hebrew Slave but as Lord of the whole Land which when he came to do no doubt but many an evil eye the envious then cast upon him and some evil Arrows the Devils Archers shot at him especially when he undertook to teach those Senators that proved Indocible and Refractory as those Psal 2.3 the knowledge of Wisdom and was constrain'd to be so severe to such as to bind them in Prison as himselt had been for their stubborn obstinacy as David intimateth Psal 105.20 21 22. Joseph's Commission from the King run exceeding high that no man whether Prince or Peasant shall lift up his hand or foot without Joseph's leave Gen. 41.44 and such as durst do otherwise whether Peers or People he was Invested with Royal Authority to clap them up close Prisoners Psal 105.21 22. Now it need not be doubted but there were some Indomiti Juvenci untamed Heifers who would venture to transgress this Command of the King especially if Seneca's Character of the Egyptians hold true who saith that they are naturally a proud peremptory People exceeding apt to cast contempt and contumely upon their Governours were they never so upright and unblameable and if the People were so obstinate by Nature to their own Native Governours how much more would they be so when Strangers were set over them as was Joseph here and surely where the Commonalty scorn'd to be compell'd to learn Wisdom from a strange Governour the Peers and Princes would do it much more This brings me to the last sort of Archers which shot sore at
though a Prince was not ashamed to own his own Kindred though their Trade was mean and despicable especially in the Opinion of the Egyptians for he did not only vouchsafe to meet them in their way but also 1. To present some of his Brethren poor Shepherds to the King Gen. 47.2 who ask'd them What is your Occupation ver 3. a meet question for a good Magistrate to ask that they had one Pharaoh takes for granted this prudent Prince suffer'd none of his Subjects to live idly without Employ God made Leviathan to play in the Sea Psal 104.26 but none to do so on Earth He that will not work shall not eat 2 Thes 3.10 Paul condemns idleness as a Capital Crime to the pains of Death yea to one of the worst of Deaths to die by Famine 'T is a Law laid upon all Mortals to sweat out a poor living by some lawful Labours and to Earn what they eat by the Sweat either of the Brow or of the Brain Gen. 3.19 yea Paradise it self which was Adam's Store-house was his work-house also .. He must take pains though then without pain or weariness as well as have the pleasures thereof Gen. 2.15 such as do not serve God in an honest Calling will soon as all loose Persons do List themselves to serve the Devil Joseph here had Instructed his Brethren to tell Pharaoh the Truth and not to be ashamed of their Trades Though Grasiers or Shepherds were abominable in Egypt every lawful Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decorum an Honour put upon it by God 'T is the unlawful only that are shameful A Gamester a Cheater a Kid-napper an Usurer c. are asham'd to own themselves as such when asked what their Occupations be whereas the honest Scavenger Chimney-sweeper Tankard-bearer c. are ready to own themselves so 't is the Language of our Law To Bridewel with them that can give no true account of some just Employ 2. Joseph likewise presented his Father though a poor Aged Man to Pharaoh Gen. 47.7 He was not like those unnatural Children of our day who think it a disgrace to acknowledge their poor Parents David did not so who brought his Father and Mother to the King of Moab to keep them haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess 1 Sam. 22.3 4. And Joseph did not so who set his old Father before Pharaoh who wondred at the whiteness of his Hoary Head As the King seeing Joseph's Brethren young Men and fit for Labour therefore asks them about their Occupations and they answer That they were not like Body-Lice which live not by their own Sweat but upon the Sweat of others they lived by their own Labours and not upon the Labours of others so it was no Sin to succour them So he seeing Joseph's Father a very old Man and past his Labour asks him only of his Age but nothing of his Occupation Jacob was now an hundred and thirty years old just the half of the four hundred and thirty years between the promise to Abraham and the Delivery out of Egypt to wit two hundred and fifteen years were at this very time expired as before It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand How old art thou Gen. 47.8 than what a blind Heathen could do namely to know his years and the Age of his Life yet God so disposeth of Jacob's answer that an excellent Lecture is read to that Heathen King ver 9. How Heaven is Mans Home this World is but as an Inn where Man Sojourns for a while and wherein he as a poor Pilgrim is exposed to manifold evils yea and that through the former sins of the Sons of Men Nature began to decay and Mans Life grew shorter than formerly insomuch that neither Jacob himself nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage for Jacob's Father Isaac lived to an hundred and eighty years of Age Gen. 35.28 and his Grand-father Abraham to one hundred seventy five Gen. 25.7 whereas he himself was the◠but an hundred and thirty and being so very old he found his strength decay therefore did he both before then and after make Death familiar to him at Bed and Board learning to die daily and often crying Let me die Gen. 45.28 and 46.30 and lo I die Gen. 48.21 and 50.5 yet God was better to him than his expectations for he lived seventeen years after his conference with Pharaoh Gen. 37.28 dying at an hundred forty and seven years still short both of his Father and Grand-father as before After these things were Transacted Jacob and his Sons had Pharaoh's hearty welcom as they had Joseph's before They desired to live in the Land of Goshen according to Joseph's Instructions Not only because 1. It was nearest to the Land of Canaan so stood most commodious for their Return out of that Country to their own 2. It was most fruitful fattest and fittest for feeding their Cattle but also because 3. That they might dwell apart from the Egyptians and so not be corrupted with their Idolatry Josephus addeth that Joseph would not have his Brethren dispersed among Egyptians for this would have divided them one from another yet were there some Egyptians Inhabitants among the Israelites in Goshen of whom they borrow'd Jewels at their Departure Exod. 11.2 However Pharaoh gave them his Royal Grant of Goshen Gen. 47.4 5 6.11 at their Petition for Joseph's sake Kind he was and constant in his Respects to so good a Servant It pleased Pharaoh well only to hear of his Servants Brethren Gen. 45.16 yea and his Courtiers too at least in counterfeit Kindness they must love whom the King loves they do but humour Pharaoh while they honour Joseph yea so good-humour'd God made Pharaoh to Joseph that he offer'd him to make such of his Brethren as were Men of Activity of Shepherds to become Courtiers Gen. 47.6 but we find not that Joseph accepted of this Royal-offer as being loth to adventure them among the Corruptions of the Court though God had given him Grace to be as fresh Fish in a Salt Sea and his bow abode in strength c. yet might he well Question whether it would be so well with them c. In all which Joseph resembles our sweet Jesus who though a Lord not only of one as Joseph but of all Lands yea of Heaven and Earth yet is not ashamed to acknowledge the meanest of the Saints as his Brethren Hebr. 2.11 He presents us to the Father in whom we are accepted Eph. 1.6 and provides a Goshen a Land of light for us Joh. 14.3 and instructing us how to comport our selves before his Father c. Having seen Jacob's welcom to Egypt now his welfare in it is next to be considered as the first was Honourable so the second was comfortable His condition in Egypt was
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
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
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
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