before the Lord. The old world may be a warning to us they fed without fear and therefore perished Jude 12. without favour Let such look to it as live in pleasure James 5. and are wanton that cat to excess and drink to drunkenness accounting nothing mirth but madness no bread sweet but stollen no such pleasure as to have the devil their play-fellow so nourishing their hearts as in a day of slaughter Multi apud homines manducant quod apud iâ—feros digerunt Aug. or belly chear James 5.5 and swallowing down those murthering morsels now that they must digest in hell Vers 23. He took Leah his daughter The elder for the younger by a like fraud as Rebeccah his mother had not long before in a cunning disguise substituted him 〈◊〉 younger son for the elder God pays us often in our own coyn and measures to us again the self-same measure that we have meted to others Plerunque Deus servat legem talionis Herod mocked the Wise-men and is mocked of them And how oft do we see those that would beguile others punished with illusion God usually retaliates and proportions jealousie to jealousie provocation to provocation Deut. 32.21 number to number Isai 65.11 12. choice to choice Isai 66.3 4. device to device Mic. 2.1 3. frowardness to frowardness Psal 18.26 contrariety to contrariety Levit. 26.21 Even the righteous shall be recompensed in the earth Prov. 11.13 as was Jacob. Vers 25. In the morning behold it was Leah A foul disappointment but so the world ever serves us The Hebrews have taken up this passage for a proverb when a mans hopes are deceived in a wife or any thing else wherein he lookt for content and comfort Vers 26. It must not be so done in our country A sorry excuse but better he thought then none at all A subtil fox he was and far too hard for honest Jacob who was simple to evil but of a large reach for heaven The children of this world are wise in their generationâ— and so is the Fox in his but God will take them in their own craft 1 Cor. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu capere et firmiter tenere Cic. ad Attic. 1 Cor. 2.12 as wilde beasts in a snare made and taken to be destrayed Let us take heed how we deal with them and make our bargains as wise as we can Crebrâ— nobis sicut Ciceroni vafer illè Siculus insusurret Epicharmi cantilenam illam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have not received the spirit of this world we cannot skill of the devils depths but we have received a better thing the Spirit which searcheth all yea the deep things of God 1 Cor. 2 10. Vers 27. We will give thee this also See here the guise of wicked and deceitful men when one setch hath fadg'd to their mindes they devise another and make no end of over-reaching there never wanting as the Proverb hath it a new knack in a knaves cap. They will search the devils scull but they will finde out one slippery trick or another to cheat and go beyond those they deal with But let them look to it God is the avenger of all such 1 Thess 4. whose not not heads onely but bellies prepare deceit Job 15.35 Vers 28. And Jacob did so A mirrour of patience which in Jacob here had line and rope her perfect work shewing him James 1.3 to be perfect and entire wanting nothing Godly people can bear wrongs best of any comâ—â—â— them to go a mile they 'll be content if it may do good to go twain yea as far as the shooes of the preparation of the Gospel of peace will carry them Vers 30. And he went in also unto Rachel Which incestuous fact cannot ordinarily be justified nor may at all be imitated Wicked Julia sollâ—â—iting Caracalla to incestuous marriage with her when he answered Vollem si liceret replied impudently and is therefore by very Heathens condemned extremely Si libet licet an nescis te Imperatorem esse leges dare non accipere c. Herod for marrying his brothers wife was reproved and punished Vers 31. When the Lord saw that Leah was hated That is less loved and respected So God hated Esau and accounts the neglects of wife or husband no better then hatred Eph. 5.25 But Rachel was barren God commonly crosseth mens preposterous affections that he may draw all love to himself Jonah loseth his gourd and we our dearest delights by over-loving them Vers 32. They tâ—â—ke my husband will love me This was her greatest care and is every good wives to please her husband and to win his love Vers 33. And she conceived again God usually heapeth his favours upon those whom others slight and look aloof on Vers 34. And she conceived again So what she wanted in beauty she had in foecundity or fruitfulness and this redounded to Gods greater glory by Leah's thankfulness who might say Si mihi difficilis formam natura negavit Sappho apâ—â— Ovid. Laude Dei formae damna rependo meae Vers 35. Now will I praise the Lord So she had done before at the birth of her other children But now she would do it anew upon the receit of a new mercy according to that Sing unto the Lord a new song Isai 42.10 A good woman she seems to have been and the better because not so well beloved of her husband which she could not but see to be just upon her for her consenting to the sin with her father of deceiving Jacob. CHAP. XXX Verse 1. Give me children or else I die SHe was sick of the fret and could not live unless Jacob could cure her Prov. 14.30 Envie is the rottenness of the bones and ever devours it self first as the worm doth the nut out of which it groweth Vers 2. And Jacobs anger was kindled He that will be angry and not sin must not be angry but for sin Reprove thy wife thou maist chide her thou maist not unless the offence be against God as here and Job 2.10 And here a man may carry a severe rebuke in his countenance as God doth Psal 80.16 though he say nothing he may chide with his looks onely Am I in Gods stead who carrieth this key under his own girdle as is afore-noted Lo children are an heritage that cometh of the Lord as David once sang for Solomon who had the experience of it for of so many wives he had but one son that we read of and he was none of the wisest Eccles 2.19 This Solomon foresaw and bewailed as one unhappie bird in his nest of Vanities Vers 3. Behold my maid Bilhah Given her by her father on purpose it may seem that in case she proved barren she might be built up by her So Stratonice the wife of King Deiâ—tarus being barren gave secretly her maid Electra unto her husband by whom she had an heir to the Crown as Plutarch
burn a great-bellied woman which the very Heathens condemned as a cruelty in Claudius Howbeit there are that take these to be his words not as a Judge in the cause but as an accuser Bring her forth sc into the gates before the Judges and let her be burnt if found guilty according to the custom of the country We read not of any that were by Gods Law to be burnt with fire but the high-priests daughter onely for adultery Levit. 29.1 Hence the Hebrews say that this Tamar was Melchizedek the high-priests daughter But it is more likely she was a Canaanitish proselyte Let us beware of that sin for which so peculiar a plague was appointed and by very Heathens executed See Jer. 29.22 23. Vers 25. By the man whose these are c. Ut taceant hemines jumenta loqucâ—tur Juven So his secret sin comes to light All will out at length though never so studiously concealed Matth. 10.26 Eccles 10.20 That which hath wings shall tell the matter It was a quill a piece of a wing that discovered the powder plot Discern I pray thee whose are these So when we come to God though he seem never so angry and ill set against us can we but present unto him our selves his own our prayer Mediatour arguments all his and then say as she here to Judah Whose are these he cannot deny himself Vers 26. She hath been more righteous then I A free confession joyned with confusion of his sin for he knew her no more This was to confess and forsake sin as Solomon hath it Prov. 28.13 Not like that of Saul I have sinned yet honour me before the people or that of those in the wilderness We have sinned we will go up they might as well have said We have sinned we will sin Deut. 1.41 The worser sort of Papists will say When we have sinned Sands his Relation of West Relig. sect 8. we must confess and when we have confessed we must sin again that we may also confess again and make work for new Indulgences and Jubilees making account of confessing as drunkards do of vomiting But true confession goes along with hatred care apologie Vers 27. Behold twins were in her womb Betokening two peoples pertaining to Christ The Jews first put forth their hand as it were willing to be justified by their works and to regenerate themselves For this they were bound with a Scarlet thred condemned by the Law wherefore pulling back their hand they fell from God Then came forth Perez the breach-maker that is the violent and valiant Gentiles who took the first-birth-right and kingdom by force who when they are fully born then shall the Jews come forth again Rom. 11.11 25 26. And that this is not far off hear what a worthy Divine yet living saith Mr. Case his Gods wait to be grac. pag. 58. Dan. 1â— 11 we have a prophecie of the final restauration of the Jews and the time is expressed which is One thousand two hundred ninety yeers after the ceasing of the daily sacrifice and the setting up of the abomination of desolation which is conceived to be in Julian's time who did assay to re-build the Temple of the Jews which was an abomination to God who therefore destroyed it by fire out of the earth tearing up the very foundation thereof to the nethermost stone This was Anno Dom. 360 to which if you adde 1290 years it will pitch this calculation upon the year 1650. Before this Babylon must down c. CHAP. XXXIX Vers 1. And Potiphar an officer of Pharaoh's SEe here a sweet providence that Ioseph should fall into such hands Potiphar was Provost-Martial keeper of the Kings prisoners And what could Ioseph have wished better then this that sith he must be a prisoner he should be put into that prison where he might by interpreting the Butlers dream come to so great preferment Chrysostome in his 19. Hom. on the Ephesians saith we must not once doubt of the Divine providence though we presently perceive not the causes and reasons of many passages And this he sweetly sets forth by apt by similitudes drawn from the works of Carpenters Painters bees ants spiders swallows c. Surely as a man by a chain made up of divers links some of gold others of silver See M. Renold on Psal 110.5 some of brass iron or tin may be drawn out of a pit so the Lord by the concurrence of several subordinate things which have no manner of dependance or natural co-incidency among themselves hath oftentimes wrought and brought about the deliverance and exaltation of his children that it might appear to be the work of his own hand Vers 2. And the Lord was with Ioseph and he c. The Lord also is with you while ye be with him 2 Chron. 15.3 and so long you may promise your selves prosperity that of Gaius howsoever that your souls shall prosper and for most part also your outward estates If it fall out otherwise it is because God will have godliness admired for it self If ungodly men prsper it is that case may slay them Prov. 1.32 and that they may perish for ever Psal 37.20 Moritur Zacharias Papa rebus pro Ecclesiae salute Apostolicae sedis dignitate non tam piè quam prosperè gestis saith Sigonius Sigonius This was little to his commendation that he was not so pious as he was prosperous Vers 3. And his Master saw Though he knew not God yet he acknowledged that God was the giver of prosperity and that piety pleaseth him This ran into his senses but wrought not kindly upon his heart Vers 4. And Joseph found grace in his sight This also was of God who fashioneth mens opinions and therefore Paul though he went to carry alms and such are commonly welcome yet prayes that his service may be accepted of the Saints Rom. 15.31 And he served him As his Page or Chamberlain afterwards he became his Steward He that is faithful in a little shall be master of more Vers 5. The Lord blessed the Egyptian There 's nothing lost by any love men shew to the Saints God is not unfaithful to forget it nor unmindful to reward it Vers 6. And he knew not ought he had c. Some expound this of Joseph that he took nothing for all his pains but the meat he eat did not feather his own nest as many in his place would have done nor embezel his masters goods committed to his trust But without doubt the other is the better sense Potiphar took what was provided for him and cared for no more This is few mens happinesse for usually the master is the greatest servant in the house And Joseph was a goodly person But nothing so goodly on the out-side as on the in-side Pulchâ—ior in luce cordis quam facile corporis His brethren had stript him of his coat but could not dis-robe him of his graces Still he retained his
his Care not for your lumber and trumpery suffer with joy the loss of your goods Come come away in your affections I have far better things for you above the good of all the land of the living is yours c. And should we not cheerfully follow the Divine call Many play loth to depart because they have treasure in the world as those ten men had in the field Ier. 41.8 But all that this world affords is but trashto the truly religious Alexander hearing of the riches of the Indies divided his Kingdom of Macedony among his Captains and Souldiers And being asked what he had left for himself he answered Hope And should not the hope of heaven make us slight all earthly vanities Spes in terrenis incerti nomen boni spes in divinis nomen est certissimi Heb. 11.1 Vers 21. And gave them provision for the way So doth God give all his meat that the world knows not of joy that the natural heart never tasted of the white Stone the hidden Manna the continual feast the foretaste of eternal life to hold up their hearts till they come home to heaven On the cates of a good conscience he goes on feeding as Sampson did on his honey-comb till he came to his parents as Josephs brethren here did on their venison till they came to their father Jacob. Vers 22. But to Benjamin 1 Tim. 4.10 he gave c. Gods gives his best blessings to his Benjamins He is the Saviour of all men but specially of them that believe The Lord openeth the eyes of the blind the Lord raiseth them that are bowed down These are common favours but behold a better thing The Lord loveth the righteous Psal 146.8 This is more then all the rest Outward things God gives to the wicked also but as Ioseph put his cup into their sack to pick a quarrell with them or at best as he gave them here change of raiment to shew his general love to them but three hundred silverlings and five suites none but a Benjamin shall have the honour and favour of Artabazus in Xenophon complained when Cyrus had given him a cup of gold and Chrysantas a kiss in token of his speciall respect and love saying that the cup that he gave him was not so good gold as the kiss that he gave Chrysantas When David said to Ziba All is thine that pertained to Mephibosheth 2 Sam. 16.4 Ziba answereth I humbly beseech thee that I may find grace in thy sight As who should say I had rather have the Kings favour then the lands Valdè protestatus sum said Luther me nolle sic ab eo satiari He would not be put off with lands and large offers And Moses would not hear of an Angel to go along with them He would have God himself or none Psal 134.3 The blessings that come out of Sion are choyce peculiar even above any that come out of heaven and earth Vers 24. Fall not out by the way Such a charge layeth Christ upon all his to love one another and to keep the unity of the Spirit in the bond of peace Si collidimur frangimur If we clash we are broken according to the old fable of the two earthen-pots swimming in the Sea The daughter of dissention is dissolution said Nazianzen And every subdivision in point of Religion is a strong weapon in the hand of the contrary party Hist of Coun. of Trent fol. 49. as he upon the Councel of Trent wisely observed Castor pollux if they appear not together it presageth a storm Vers 26. Joseph is yet alive This was the joyfullest news that ever Iacob heard and the sincerest pleasure that ever he had which therefore God reserves for his age How did his good heart after he had recollected himself dance Levaltoes in his bosome to hear of Iosephs honour but especially of his life what shall ours do when we see Christ in his Kingdom Jacobs heart fainted for he believed them not They had told him a tale before and he that once hath crackt his credit is hardly after believed Besides he thought the news was too good to be true Tarda solet magnis rebus inesse sides The joy of heaven is so great that we must enter into it it cannot enter into us Enter into thy Masters joy Vers 27. When he saw he waggons Such assurance have deeds above words Segnius irritant animos demissae per aures Quam quae sunt oculis commissa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos non eloquimur magna sed vivimus said those Primitive Christians And no Christian is an ill-lived man unless he be a pretender only to that religion saith Athenagoras in his Apology for them For as one said of Davids words in the 119. Psalm that they are verba vivenda non legenda so is Religion to be credited by the power and practice of it Christians should lead convincing lives and by their piety and patience muzzle the malevolent thrattle envy it self I have read of a woman Mr. Ward 's Serm. The happ of Paradise who living in professed doubt of the God-head after better illumination and repentance did often protest that the vitious life of a knowing man in that town did conjure up those damnable doubts in her soul The difference betwixt Divinity and other sciences is that it is not enough to know but you must do it as lessons of Musick must be practised and a copy not read onely but acted The spirit of Jacob their father revived How will our spirits exalt and triumph when we shall hear the last trump see the mestengers and wagons sent for us consider the crowns scepters Kingdoms glories beauties Angelical entertainments beatifical visions sweetest varieties felicities eternities that we are now to be possessed of Surely as Aeneas and his company when they came within view of Italy after long tossing in the Mediterranean and Aegean Seas joyfully cryed out Italiam Virg. Italiam primus conclamat Achates Italiam socii laeto clamore salutant And as when Godfrey of Bulloine and his company went to Jerusalem as soon as they saw the high turrets they gave a mighty shout that the earth rang so when we shall see the battlements of the new Jerusalem what acclamations will it ring of c Vers 28. It is enough Ioseph is yet aliâ—e lâ—cob rejoyceth more for his life then his honour Why is living man sorrowfull Lam. 3.39 yet he is alive that 's a mercy amidst all his miseries before I dye This he speaks after the manner of old men whose song is ' My breath is corrupt my dayes extinct the graves are ready for me Job 17.1 CHAP. XLVI Vers 1. And came to Beershebâ— A Place 1. Consecrated to Gods worship 2. Where he and his fathers had met God and received many mercies 3. That lay in his way from Hebron to Egypt But say it had been out of his way yet it had been
2.20 21 22. Verse 29. Behold I have given you By this Behold God stirs up them and us to confidence thankfulness and obedience to so liberall a Lord so bountifull a Benefactor And surely as iron put into the fire seems to be nothing but fire so Adam thus beloved of God Psal 16.12 was turned into a lump of love and bethinks himselfe what to do by way of retribution All other creatures also willingly submitted to Gods ordinance and mans service well apaid of Gods provision that great house-keeper of the world that hath continually so many millions at bed and board This is intimated in that last clause And it was so An undoubted argument surely of Gods infinite goodness thus to have provided for so divers natures and appetites divers food remedies and armour Psal 104. for men especially filling their hearts with food and gladnesse Act. 14.17 Verse 31. Behold it was very good Or extream good pleasant and profitable a curious and glorious frame full of admirable variety and skill such as caused delight and complacency in God and commands contemplation and admiration from us like as a great garden stored with fruits and flowers calls our eyes on every side Wherefore else hath God given us a reasonable soule and a Sabbath day a countenance bent upward and as they say peculiar nerves in the eyes to pull them up toward the seat of their rest besides a nature carried with delight after playes pageants masks Bodin Theas Naturâ— strange shews and rare sights which oft are sinfull or vain or at best imperfect and unsatisfactory Surely those that regard not the works of the Lord nor the operation of his hands God shall destroy and not build them up Psal 28.4 which to prevent good is the counsel of the Prophet Amos that upon this very ground Prepare to meet thy God O Israel For loe he that formeth the mountains and createth the wind c. Amos 4.12 13. when he had made man he made an end of making any thing more because he meant to rest in man to delight in him to communicate himselfe unto him and to be enjoyed by him throughout all eternity And notwithstanding the fall he hath found a ransome Job 33.24 and creating us in Christ Jesus unto good works Eph. 2.10 he rejoyceth over his new workmanship with joy yea he rests in his love Roderit sanctii Hist Hisp p. 4. c. 5. â—xantiq Annalib and will seek no further Zeph. 3.17 But what a mouth of madness did Alfonso the Wise open when he said openly that if he had been of Gods counsell at the Creation some things should have been better made and marshalled Prodigious blasphemy CHAP. II. Verse 1. All the host of them HIs upper and nether forces his horse and foot as it were all creatures in heaven earth or under earth called Gods Host for their 1. number 2. order 3. obedience Kimchi These the Rabbines call magnleh cheloth and matteh cheloth the upper and lower troopes ready prest Verse 2. He rested That is He ceased to create which work he had done without either labour or lassitude Esa 4.28 He made all nutu non motu Verse 3. God blessed the seventh day i. e. made it an effectuall meanes of blessing to him that sanctifieth it as a rest from bodily labour and spirituall idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist 3. ad Magnesiâ—s Spec Europâ— as Ignatius exhorteth And sanctified it i e. Consecrated and set it apart for holy use as they sanctified that is appointed Kedesh for a City of refuge Josh 20.7 Verse 4. Jehovah God Moses first calls God Jehovah here when the universall creation had its absolute being This is the proper name of God The Jewes pronounce it not we profane it which is to them a great stumbling block The first among the Christians that pronounced Jehovah was Petrus Galatinus But if ye would pronounce it according to the own letters it should be Jahuo of Jarmuth Jagnakâ—b Verse 5. The Lord God had not caused it to rain And none but he can give raine Jer. 14.22 the meanes of fruitfulnesse which yet he is not tyed to as here The Egyptians used in mockery to tell the Grecians that if God should forget to raine they might chance to starve for it Verse 6. But there went up a mist The mater of raine And hereby God tempered the morter whereof he would make man as he did the clay with spittle wherewith he cured the blinde Ioh. 9. Verse 7. Zuinglius Formed man of the dust not of the rocks of the earth but dust that is soon disperst to note our frailty vility and impurity Lutum enim conspurcat omnia sic caro But why should so glorious a soul called here Neshamah of affinity to Shamajim Heaven whence it came dwell in this corruptible and contemptible body Lomb lib. 2. dist 1. For answer besides Gods will and for order of the universe Lombard saith that by the conjunction of the soul with the body so far its inferiour man might learn and beleeve a possibility of the union of man with God in glory notwithstanding the vast distance of nature and excellence the infinitness of both in God the finiteness of both in man And breathed into his nostrils Quidam volunt metaphoram sumptam à vitrorum formatione The greatest man is but a little ayre and dust tempered together Nazian What is man saith One but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul and soyle Breath and Body a pile of dust the one a puffe of wind the other no solidity in either And man became a living soul Dicaearchus doubted of the soul â—usc quaest whether there were such a thing in rerum natura He could not have doubted of it without it as man cannot prove logicke to be unnecessary but by logick Verse 8. And the Lord God planted Had planted to wit on the third day when he made trees for mans pleasure a garden or paradise in Eden whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the upper part of Chaldea whereabout Babel was founded It was destroyed by the Deluge the place indeed remained but not the pleasantness of the place cecidiâ— rosa mansit spina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l. 1. Plin. l. 6. c 16 Donec à spâ— ad speciem transtret And yet that Country is still very fruitfull returning if Herodotus and Pliny may be believed the seed beyond credulity He put the man whom he had formed And formed him not far from the garden say the Hebrewes to minde him that he was not here to set up his rest but to wait till his change should come Verse 9. Every tree c. The Hebrewes think that the world was created in September because the fruits were then ripe and ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tree of life also A symbolicall tree by the eating of the fruit whereof Adam should have had Gaius his prosperity his
first man that dyed dyed for Religion H. Broughton of the 10 patr exâ— Rab. Bochai In a witty sense saith Hugh Broughton Cain and Abel contain in their names advertisements for matter of true continuance and corruption Cain betokeneth possession in this world And Abel betokeneth one humbled in minde and holding such possession vain Such was his offering sheep-kinde the gentlest of all living beasts and therefore the favour of God followed him And the offering of Cain was of the fruit of the earth as he loved the possession of this world and the service of the body which yet can have no continuance and followed after bodily lusts therefore the blessed God favored him not Thus far he out of the Rabbines Another English Divine hath this note upon these words Yaâ—es his Model of Divin I have gotten a man from the Lord Jehovah Adam and Eve were all about the composition of Cain His soul was inspired pure and holy yet assoon as the vital spirits laid hold of it it was in the compound a son of Adam A skilful Artificer makes a clock of all his essential parts most accurately onely he leaves the putting of all parts together to his unskilful apprentise who so jumbles together the several joynts that all falls to jaring and can keep no time at all every wheel running backward-way So God most artificially still perfects both body and soul but our accursed parents put all out of frame and set every part in a contrary course to Gods will Sin is propagated and proceeds from the union of body and soul into one man That phrase Warmed in sin Psal 51.5 is meant of the preparation of the body as an instrument of evil which is not so actually till the soul come Vers 3. In process of time That distance of time between the Creation and the general Flood Varro the most learned of the Romans calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscure or unknown because the Heathen had no Records of that which we now clearly understand to have been then done out of the holy Scriptures Cain brought of the fruit Godw. Hebr. Antiq. p. 27. They brought their sacrifices to Adam the high Priest of the family who offered them to God in their name So in the Levitical Law though a mans offering were never so good he might not offer it himself upon pain of death But the Priest must offer it And the Priest was to offer as well the poor mans Turtle as the rich mans Ox To teach that none may present his service to God how good soever he may conceit it but in the hand of the high Priest of the New Testament Jesus Christ Revel 5. the just one who will not onely present but perfume the poorest performances of an upright heart with his odors Vers 4. See Num. 18.12 Fat taken for the best of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.41 Mal. 1. Of the firstlings of his flock He brought the best of the best not any thing that came next to hand as Cain seems to have done holding any thing good enough as did those rich wretches that cast brass-money into the treasury But cursed be that couzener that hath a male in his flock and offereth to God a corrupt thing Offer it now to thy Prince will he be content with thy refuse stuff Behold I am a great King saith God he stands upon his seniority and looks to be honored with the best of our subâ—tance Mary that loved much thought nothing too much for her sweet Saviour John 12.9 She brought an Alabaster box of oyntment of great price and poured it upon him and he defends her in it against those that held it waste Among the Papists their Lady of Loretto hath her Churches so stuffed with vowed presents of the best Sir Edw. Sands Relation of West Relig. sect 〈◊〉 Turk hist. fol. 342. 1 Pet. 3.11 Isai 66.2 as they are fain to hang their Cloysters and Church-yards with them Shall not their supeâ—stition rise up and condemn our irreligion our slubbering services and dough-baked duties The Turks build their private houses low and homely but their Moschces or Temples stately and magnificent Had respect to Abel and his offering The eye of the Lord is still upon the righteous and his ears are in their prayers He looks upon such with singular delight with special intimation of his love he is ravished with one of their eyes lifted up in prayer Cant. 4.9 with one chain of their graces when as he was no whit affected with the offer of all the worlds glory Matth. 4. He saith of such to the wicked as the Prophet said of Jehosaphat to the King of Israel Surely 2 King 3.14 were it not that I regard the presence of Jehosaphat King of Judah I would not look toward thâ—e nor see thee Cain here for instance Vers 5. But to Cain and his offering c. Because he brought non personam sed opus personae as Luther hath it Luth. in Decal who also calls those Cainists that offer to God the work done but do not offer themselves to God Works materially good may never prove so formally and eventually Luke 16. Levit. 11.18 That which is fair to men is abomination to God He rejected the Swan for sacrifice because under a white feather it hath black skin Sordet in conspectu Judicis quod fulget in conspectu operantis saith Gregory A thing may shine in the night from its rottenness Vers 6. Why is thy countenance fâ—â—n Why dost lowre and look so like a dog under a door Vultu saepe laeditur pietas Cicer. orat pro Amerin Ovid. Metaâ— Difficile est animum non prodere vultâ— He was discontented at God and displeased at his brother He looks but sowre and suffen upon him and â—od takes him up for it He so loves his little ones that he cannot abide the cold wind should blow upon them The Sun must not smâ—te them by day nor the Moon by night Psal 121. Cantâ—◠〈◊〉 The North and South must both blow good to them Better a milstone c. then offend one of these little ones be it but by a frown or a frump Better anger all the witches in the world then one of Gods zealous witnesses Revel 11.5 For there goeth a fire out of their mouths to devour their enemies Vers 7. Resipiscenti remissio pertinaci supplicium imminet idque proximum prae entiss Jun. Nemeâ—s dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nemo eam effugere possit Sin lyes at the door Like a great ban-dog ready to pull out the throat of thy soul if thou but look over the hatch Say this dog lie asleep for a while yet the door is for continual pass and repass and so no fit place for any long sleep Your sin will surely finde you out saith Moses as a blood-hound and haunt you
beleeved When thus the promise was repeated So needfull it is that the word should be often preached and the sweet promises of the Gospell beaten to the smell that Gods name being as an oyntment poured out The Virgins may love him beleeve in him Cant. 1.3 1 Pet. 1.8 and rejoyce with joy unspeakable and full of glory And he counted it to him for righteousness This imputative righteousness the Papists scoffe at calling it putative or imaginary This the Jews also jear at to this day as their Fathers did of old Rom. 10.2 3. so do they For being asked whether they beleeve to be saved by the righteousness of Christ imputed to them they answer That every Fox must pay his own skin to the Fleaer But is not Christ called Jer. 23.6 in their law Jehovah our righteousness And how so but by means of that imputation so often hammered on by the Apostle Rom. 4. adding after all that what is said here of Abram is not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we beleeve on him that raised up Jesus c. Rom. 4.24 If Adams sin be mine though I committed it not why should it seem so strange that the merit of Christs intire obedience should by the like means be mine though I wrought it not See Rom. 5.19 2 Cor. 5.19 If he hath wronged thee ought reckon that to me said Paul to Philemon Philem. 18. concerning Onesimus saith Christ to his Father concerning us And to stop the Papists mouth If another mans faith may benefit Infants at their Baptisme as Bellarmine affirmeth why should it seem so absurd that beleevers should be benefited by Christs righteousness imputed Vers 7. I am the Lord that brought thee Let the remembrance of what I have done for thee confirme thy confidence sith every former mercy is a pledge of a future God giveth after he hath given as the spring runneth after it hath run And as the eye is not weary of seeing nor the ear of hearing no more is God of doing good to his people Draw out thy loving kindness Psal 36.10 saith David as a continued series or chain where one linke draws on another to the utmost length Vers 8. Lord God whereby shall I know He desires assign not that he beleeved not before but that he might better beleeve How great is Gods love in giving us Sacraments and therein to make himself to us visible as well as audible Vers 9. Take me an heifer c. Here God commands him abusie sacrifice and then casts him into a terrible sleep the better to prepare him to receive the ensuing oracle and to teach him that he may not rashly rush upon divine mysteries Heathens could say Non loquendum de Deo absque lumine that is Pythagâ—raâ— without praemeditation and advised consideration Vers 10. Divided them in the midst In signum exitii foedifrago eventuri This was the federall rite both among Jews Jer. 34.18 19. and Gentiles as is to be seen in Virgil Aeneid l. 8. describing the covenant of Romulus and Tatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also threatneth to cut the evill servant in twain that forgetteth the Covenant of his God Matth. 24. These dissected creatures are the oppressed Israelites the parts laid each against other signifie that God will make them up again though disâ—jected the fowls that came down upon them are the Egyptians Abrams huffing of them away is their deliverance by Moses after foure hundred years signified by those foure kindes of creatures as Luther interpreteth Vers 12. And when the Sun was going down Heb. when he was ready to enter to wit into his Bride chamber Psal 19 6. Vers 13. Know of a surety that thy seed Must first suffer before they can enter and so be conformed to Christ their Captain Heb. 5.9 who was perfected by sufferings and came not to the Crown but by the Crosse Dissicile est ut prasemibus bonis quis fruatur futuris ut hic ventrem illiâ— mentem resiciat ut de deliciâ—s ad delicias transeat ut in coelo in terra gloriosus appareat saith St. Hierome Erigito tibi scalam Acoâ—â—â— solus ascenâ—ito Constant Mag. Through many tribulations we must enter into heaven He that will goe any other way let him as the Emperour said to the Hâ—retick erect a ladder and go up alone Vers 14. Afterward they shall come out c. All the Saints abasements are but in order to their advancement As God brought forth his Israel with jewels and other wealth so the afflicted Church and tossed with tempest shall build her walls and lay her foundations with Sapphires and Agates Esa 54.11 12. See Esa 62.3.4 Vers 15. Thou shalt go to thy fathers The spirits of just men made perfect all the court of Heaven shall meet thee and welcome thee into their society that brave Panegyris Heb. 12.22 23. In peace So Josiah did Bellum cui nos instamus pax est non bellum Zuingl apud Melch. Adam Prov. 16.31 though he dyed in battle according to the promise 2 Chron. 34.28 God made war to be peace to him In a good old age Heb. With a good hoar head which is a Crown when found in the way of righteousness Vers 16. The iniquity of the Amorites c. A metaphor from a large vessell filled by drops as elsewhere from an harvest ready for the sickle and from the vine ripe for the wine-press Pererius the Jesuit writing upon this text saith Perer. in loc If any marvell why England continueth to flourish notwithstanding the cruell persecution of Catholikes there just execution of Cacolikes he should have said Answers because their sin is not yet full God grant it Jer. 28.6 Sed veniet tandem iniquitatis complementum saith he Ezek. 7.6 7 10 A true Prophet I fear me That terrible text rings in mine ears An end is come the end is come it watcheth for thee behold it is come it is come CHAP. XVI Vers 1. Now Sarai Abrams wife bare him no children GOd had foretold him of his childrens affliction and yet gave him no child but holds him still in suspense He knows how to commend his favours to us by withholding them Citò data citò vilescunt we account it scarce worth taking that is not twice worth asking A handmaid an Egyptian One of those maids belike that were given her in Egypt Gen. 12.16 Vers 2. The Lord hath restrained me She faults herself not her husband as many a crank dame would have done It may be that I may obtain children by her Heb. Be builded by her as God made the midwives houses that is gave them children for their mercy to the poor children Exod. 1.21 and as he promised to make David an house 2 Sam. 7.11 12 that is to give him seed to sit upon his Throne Saraies ayme
which he became his own deaths-man Appian scoffed at Circumcision Josephâ—â— and had an Ulcer at the same time and in the same place Surely God is the avenger of all such he calls it blasphemy in the second Table and shews his wrath from Heaven against it as that which proceeds from the very superfluity of malice as here in Ismael and tends to murther The Hebrew word here used signifies that he not onely mocked Isaac but also made others to mock him Vers 10. Cast out this bond-woman Who had been likely either an Author or Abbettor of her sons sin in ambitiously seeking the inheritance Out they must therefore together as all Hypocrites one day must be cast out of Gods Kingdom Heaven is an undefiled inheritance no dirty dog ever trampled on that Golden pavement There is no passing è coeno in coelum Heaven would be no Heaven to the unregenerate Beetles love dunghils better then oyntments and Swine love mud better then a garden Paris ut vivat Horat epist 2. regnetque beatus Cogi posse negat Vers 11. And the thing was very grievous c. See there 's grief sometimes betwixt the best couples as abovesaid Chap. 16.5 But why was it so grievous to cast out Ismael when in the next Chapter it seems no such grief to him to slay Isaac Surely for that here he hears onely his wives voyce there he well understood it to be the will of God Baldassar in epist ad Oecolamp Veniat veniat verbum Domini submittemâ—â— illi sexcenta si nobis essent colla said that Reverend Dutchman When Abraham came to know is was Gods will as well as Sarahs he soon yielded Vers 12. In all that Sarah hath said unto thee c. The wife then is to be harkned to when she speaks reason Sampsons mother had more faith then her husband And Priscilla is sometimes set before Aquila Pauls hearers at Philippi were onely women at first Acts 16.13 And Saint Peter tells Christian wives that they may win their husbands to Christ 1 Pet. 3.1 by their chaste conversation coupled with fear The Scripture is said to say what Sarah here saith Gal. 4.30 Vers 13. Because he is thy seed So bountiful a master is God so liberal a Lord that he blesseth his servants in their seed too We count it a great favor if an earthly lord give an old servant a countrey cottage with some small annuity for life but Gods love extends beyond life as Davids love to Jonathan preserves Mephibâ—sheth from the Gallows yea promoteth him to a princely allowance Act Mâ—â— â—ol 1481. and respect at court Your children shall finde and feel it double and treble said that Martyr whatsoever you do or suffer for the Lords sake V. 14. And Abraham rose up early He was not disobedient to the heavenly vision but set upon the execution of Gods will with expedition Voluntas Dei necessitas rei A godly man sayes Amen to Gods Amen go it never so much against the hair with him He puts his Fiat his Placet to Gods and saith as Acts 21.14 The will of the Lord be done which was Vox verè Christianorum as One saith Vers 15. And the water was spent in the bottle All creature-comforts will fade and fail us as the brook Cherith dryed up whiles the Prophet was drinking of it as those pools about Jerusalem that might be dryed up with the tramplings of horse and horsemen 2 King 19.24 But they that drink of Christs water shall never thirst For it shall be in them as the widows oyl or Aarons oyntment a well springing up to eternal life Joh. 4.14 She cast the childe c. Whom till then she had led in her hand faint and ready to dye for thirst who erst lived at the full in his fathers house but could not be contented God loves to let us see the worth of his favors by the want of them Carendo pâ—tiùs quà m fruendâ— To chasten mens insolency with indigency as he did the prodigal in the Gospel Vers 16. Let me not see the death of the childe This Babington saith an Interpreter was but poor love Give me a friend that will not leave in the instant of death Gen. 46.4 She lift up her voyce and wept As Hinds by calving so we by weeping cast out our sorrows Job 39.3 Expletur lathrymis egeriturque dolor Vers 17. And God heard the voyce of the lad Weeping hath a voyce Psal 6.8 And as Musick upon the Waters sounds farther and more harmoniously then upon the Land so Prayers joyn'd with Tears These if they proceed from Faith are showres quenching the devils cannon-shot a second Baptism of the soul wherein it is rinsed anew nay perfectly cured As the tears of Vines cure the Leprosie as the lame were healed in the troubled waters Whether Hagars and Ismaels tears were for sin Lachrymas angustiae exprimit crux Lachrymas poenitentiae peccatum or for the present pressure onely I have not to say But God is so pitiful that he hears and helps our affliction as he had done Hagars once afore Gen. 16.11 And as our Saviour raised the young man of Nains though none sought to him meerly because he was the onely son of his mother a widow the stay of her life and staff of her old age See a sweet place 2 King 14.26 27. Vers 18. For I will make him a great nation A Nation by himself as he had promised to Abraham This had not come to pass had not she missed of her way to Egypt and wandred in this wilderness God by his providence ordereth our disorders to his own glory Gregor Divinum consilium dum devitatur impletur Humana sapienâ—ia dum reluctatur comprehenditur Vers 19. God opened her eyes c. The well was there before but she saw it not till her eye were opened So till God irradiate both the Organ and the Object we neither see nor suck those brests of consolation Isai 66.11 We turn the back and not the palm of the hand to the staffe of the promises Vers 20 And God was with the lad c. The fountain of Hagar saith a Divine lying between Bared and Kadesh-barnea was afterward called the well of the living God and seemeth myâ—â—ically to represent Baptism the laver of regeneration For the Church like Hagar with her son Ismael travelling through the wilderness of this world is pressed with a multitude of sins and miseries c. Wherefore they joyning together in Prayer crave to be refreshed with the water of life For Hagar signifieth a Pilgrim Itinerar script fol. 95. Ishmael a man whom the Lord heareth who travelling together with her Mother the Church in this World fighteth against the enemies thereof and shooteth the Arrows of Faith against all infernal and cruel beasts and lusts Thus he Vers 21. And his mother took him a wife Adeò est juris non gentium sed
Digitus because they put that finger to their mouth as at this day the Roman Dames do when they saluted any Charles the fifth is renowned for his courtesie when he passed by John Frederick the Elector of Saxony he ever put off his hat and bowed to him though he were his prisoner and had been taken by him in battle Parei Hist prosan Medul 90â— And when he had in his power Melancthon Poâ—eran and other Divines of the Reformed Religion he courteously dismissed them As hee 's the best Christian that 's most humble Peachams Compl. Gentle so is he the truest Gentleman that 's most courteous Your haughty upstarts the French call Gentle villains Vers 8. If it be your minde that I should bury my dead Alexander the Great lay unburied thirty dayes together His conquests above ground purchased him no title for habitation under ground So Pompey the Great Nudus pascit aves jacet en qui possidet orbem Ciaudiau Exiguae telluâ— is iâ—ops Vt cui modò ad victoriam terra defuerat dâ—esset ad sepulturam saith Paterculus So Wil. the Conquerors corps lay unburied for three dayes Daniels Chron. fol. 50. his interment being hindered by one that claymed the ground to be his Abraham therefore doth well to make sure of a place of Sepulture for him and his and this at Hebrâ—n which signifieth society or conjunction for theâ—e lay those reverend couples Abraham and Sara Isaac and Rebecca Jacob and Leah c. These dyed upon the promised Land and being there buried kept possession as it were for their posterity as those that are dead in Christ do of heaven Veieres sepulchrum mortuorum domicilium credebant portum corporis appellabant Turnâ—b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Saints that survive them Sepulchrâ—s are symbols of the communion of Saints and of the Resurrection of the dead Hence the Hebrews call Church-yards Beth-chajim the â—ouse of the living Job also calls the grave the Congregation house of all living Job 30.23 As the Apostle after him calleth Heaven the Congregation-house of the first-born Heb. 12.23 The Hebrews call it guâ—lam hammà liachim the world of Angels and the Author to the Hebrews saith that the Saints are come by Christ to an inâ—umerable company of Angels Heb. 12. When godly moâ— dye they are said to be gathered to their people They do no more then repatriasse as Bernard hath it they are not put out of service but removed onely out of one room into another out of the out houses into the Presence-chamber D Presâ—â—â— They change their place but not their company as that good Doctor said upon his death-bed they are gathered by Christs hand as Lillies Cant. 6.2 and transplanted into the Paradise of God And this Plotinus the Philosopher had a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when breathing his last he said That in me that is Divine I resign up to the first Divine that iâ— to God As for the body it is but the case the cabinet the suit the slough the sheath of the soul as Daniel calleth it Scaligeri quodrâ—liquum est was Julius Scaligers Epitaph It returns to its originall dust and is sown as seed in the ground till the Resurrection 1 Cor. 15.35 Vers 9. For a possession of a burying-place It is remarkable that the first purchase of possession mentioned in Scripture was a place to bury in not to build in The Jews also had their Sepulchrâ—â— hâ—wn out long before their deaths to minde them of their mortality Joseph of Arimathea had his tomb in his garden to season his delights with the meditation of his end The Egyptians had a deaths-head carried about the table at their feasts The Emperors of Constantinople had a Mason came to them on their Coronation day with choice of Tomb-stones and these Verses in his mouth Eligâ— ab his saxis ex quo invictissime Caesar Ipse tibi tumulum me fabricare velis Our first parents saith One made them garments of Fig-leaves D. Plays But God misliking that gave them garments of Skins So in the Gospell he cursed the Fig-tree which did bear onely leaves to cover our sin but commended the Baptist who did wear Skins to discover our mortality Vers 11. The field give I thee c. A brave speech of a bountifull spirit to a stranger especially and in that respect beyond that of Araunah the noble Jebusite to David his liege Lord All these things did Araunah as a King give to the King 2 Sam. 24.23 Indeed to give is a Kingly employment making men like to the Father of lights from whom comes every good gift and perfect giving Kings are stiled Benefactors Jam. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodoâ— Sic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicur and of the ancient Kings of Egypt it is recorded and was rehearsed amongst other of their prayses that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing to distribute ready to communicate which are the Apostles two words 1 Tim. 6.18 Gyrus took more delight in giving then possessing as his Souldiers could say of him in Xenophon It is not onely better but sweeter to do good then to receive good said Epicurus It is a more blessed thing saith our Saviour Titus would say when he had done none good he had lost a day molestiâ—s erat Severo Imperatori nihil peti quam dare Our Generall Norrice like that Bishop of Lincoln never thought he had that thing which he did not give Few such now adayes Vers 13. I will give thee money Full money as he had said vers 7. or as much money as it is worth Such is the care of the conscientious that they had rather lose of their own then usurp of anothers And that he gives a just price for the field was an act of great wisdome for hereby he provided that his posterity might not hereafter be put beside it Vers 16. In the audience of the sons of Heth Whom he takes to witness and so provideth for his security and quietness afterwards as did also Jeremy in the purchase of his Uncles field Wisdome and circumspection is to be used in Contracts and Covenants Currant with the Merchant It may well be said of Money-hoarders they have no Quick-silver no currant money Vers 19. And Abraham buried Sarah his wife The last office of love to bring the deceased Saints honourably to their long home to lay them in their last bed Eccles 12.5 Esa 57.2 Iob. 14.14 to put them into the grave as into a haven and harbor where they may rest from their labours till their change shall come This is to deal kindly with the dead Ruth 1.8 To shew mercy to them 2 Sam. 2.5 especially when the mourners go about the streets Eccles 12.5 when there is a great mourning made over them as for Steven Act. 8.2 and a great burning for them as for Asa 2
he had before forgot his break-fust he turned not into a victualing-house but went to the Temple and taught the people and confuted the Elders all that day long till the evening Matth. 21.18 c. with Mark 11.13 c. Job 23.12 Job esteemed Gods word more then his necessary food not onely more then his dainties or supersâ—uities Vers 35. And the Lord hath blessed my master Ministers Christs Paranymphs must likewise wo for Christ by setting forth his great wealth and not speak one word for Christ and two for themselves as those did Phil. 1.15 John Baptist was no such spokesman Joh. 3.29 It is the speciall office of the Ministery to lay Christ open to hold up the Tapistry and let men see him as he is set forth Heb. 1.2 3. that they may be sick of love for otherwise Christ is like to have but a cold suit of it Vers 39. Peradventure the woman will not Here he leaveth out in his discretion Abrahams charge vers 6. For that would but have offended and irritated Part of the truth may be concealed sometimes as Jer. 38.27 Quid quod ubi per quos quoties cur quomodo quando Quilibet haec animo reputet medicamina dando Vers 44. The woman whom the Lord hath appointed God is the Match-maker and Marriages are made in Heaven as very Heathens have yeelded The Governour of Eski-chisar hearing Othomans relation of a fair Lady with whom he was in love seemed greatly to like of his choice Turk Hist fol. 136. saying that she was by the Divine Providence for so the Turks religiously use to speak appointed onely for him to have Vers 47. And I put the ear ring upon her face So did Christ put upon his Spouse his own comeliness which was as a jewell on her forehead an ear-ring in her ear and a beautifull Crown upon her head Ezek. 16.12 14. whence she is called Callah of the perfection of her beauty and bravery Vxor splender radiis mariti A maxime in the Civill Law Jer. 2.32 And Hephzibah Isa 62.4 of his delight in her since he hath purified her as Esther sanctified her Ephes 5.26 and so beautified her that now he rejoyceth over her as a bridegroom doth over his bride Esa 62.5 Yea he resteth in his love and will seek no further he joyeth over her with singing as wel-apaid of his choyce Zeph. 3.17 Vers 53. And gave them to Rebeccah he gave also Note that the custome was then Heyl. Geog. to give gifts to the bride and her friends Now it is otherwise Yet in Hungary their women have no portion they say but a new coat at their wedding Mor is est apud Thraces saith Solinus ut nupturae non parentum arbitratu transeant ad maritos sed quae prae caeteris specie valent subhastari volunt Solin cap. 14. licâ—ntiâ taxationis admissâ non moribus nubunt sed praemiis Vers 54. And they did eat and drink It is lawfull to be honestly merry after business dispatcht Vers 55. Let the Damosell abide with us Men promise in haste perform by leisure Vers 56. Hinder me not Say we so to Satan solliciting us to stay a while in our old courses and companies Vers 57. And enquire at her mouth Eve was not dragg'd but brought by God to her husband There must be a mutual consent or it is not of God Vers 59. And her nurse Deborah who was a great stay to Jacobs family and her loss much lamented Gen. 35.8 Vers 60. Be thou the mother of thousands Votum nuptiale Hebraeis solenne We wish them joy we assure them sorrow and that in the flesh where they look for most felicity Vers 61. They rode upon the Camels A tiresome and tedious journey it was but for a good husband Suffer we with and for Christ that we may be glorified together when the marriage shall be consummated Heaven will pay for all What though thou ride on a trotting Camell it is to be married He that rides to becrowned will not think much of a rainy day Vers 63. To meditate in the field Or to pray there he had his Oratory there he used to pray secretly but now more earnestly upon so important an occasion with deep meditation or soliloquy Domitiau about the beginning of his Empire Sueton. usually sequestred himself from company an hour every day but did nothing the while but catch flyes and kill them with a pen-knife Gods people can better employ their solitariness and do never want company as having God and themselves to talk with And these secret meals are those that make the soul fat It was a witty and divine speech of Bernard that Christ the souls Spouse is bashfull neither willingly commeth to his Bride in the presence of a multitude Vers 65. She lighted off the Camell To meet him with the more reverence and submission for which cause also she veyled her self Here that of the Poet hold not Fastus inest pulchris sequiturque superbia formam Ovid. Vers 66. And the servant told Isaac Ministers also must give account of their Stewardship Happy he that can present his people as a chaste Virgin to Christ with Paul 2 Cor. 11.2 that can say with the Prophet Here am I and the children that thou hast given me And with that Arch-Prophet I have glorified thee on the earth I have finished the work which thou gavest me to do Joh. 17.4 Reverend Mr. Stork was wont to protest Abrab deceas by M. Gatâ—k that it was more comfort to him to win one of his own charge then twenty others Vers 67. Isaac brought her into his mothers tent There to rest till the marriage-rites were performed till he had got her good-will till their affections were knit and in some sort settled till they had plighted their mutuall troth sought God for a blessing and performed such solemnities as the time required Youth rides in post to be married but in the end findes the Inne of repentance to be lodged in And took Rebeccah Not as Shechem took Dinah or Amnon Tamar to desloure her but as Boaz took Ruth and David Abigail to make her his wife by lawfull wedlock And he loved her Not onely as his Country-woman or his kinswoman or a good woman c. but as his woman with a conjugall love And he had reason For 1. She was his wife the proper object of his love 2. A wife of Gods providing a mate meet for him none in all the world so meet 3. She was love-worthy because fair courteous vertuous And as meat pleaseth us better in a clean dish so doth vertue in comely persons saith Hugo 4. She forgat her fathers house and forsook all her friends for him c. And Isaac was comforted If God takes away one comfort he will give another Chear up therefore CHAP. XXV Vers 1. Then again Abraham c. AFfter Sarahs death though Calvin thinks otherwise His body dry and
dead forty years before is now by Gods blessing made lively and lusty Vers 5. Abraham gave all c. So Esa 19.25 Assyria is the work of Gods hand and Israel his inheritance Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopb Gasp Eâ—s Panis mica quam dives pater-familias projicit canibuâ— Abraham gave gifts So doth God to reprobates but they are giftless gifts better be without them Saepe Deus dat iratus quod â—egat propitius God gives wealth to the wicked non aliter ac siquis crumenam auro plenam latrinae injiciat The Turkish Empire saith Luther as great as it is is but a crust cast to the dogs by the rich House-holder or as Josephs cup c. East-ward to the East-countrey To both the Arabia's which were Countries rough but rich looked rudely but searched regularly afforded great store of fine gold pretious stones and pleasant odours Vers 8. Gave up the Ghost Defecit lenitèr expiravit Describit Moses placidam optatam quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Abraham Gods friend is no wonder But how could that Apostate Julian say trow Vitam reposcenti naturae tanquam debitor bonae fidei rediturus exulto Sure it was but a copy of his countenance but not of his dying countenance for no wicked man alive can look death in the face with blood in his cheeks Dyed in a good old age Or with a hoar head after a hundred years troublesomepilgrimage in the promised land We if for one year we suffer hardship think it a great business Non quia dura sed quia molles patimur saith Seneca An old man and full of years The godly have oft a satiety of life as willing they are to leave the world as men are wont to be to rise from the board when they have eaten their fill Cur non ut plenus vitae conviva recedis Said the Heathen Poet and they feign that when Tithonus might have been made immortal he would not because of the miseries of life This made Plotinus the Platonist account mortality a mercy Aug. de Civ Dei l. 4. c. 10. Siquis Deus mihi largiatur ut ex hac aetate repurascam in cunis vagiam valdèrecusem Cato ap Cic. de senect Camd. Elisabeth fol. 325. and Cato protest that if any God would grant him of old to be made young again he would seriously refuse it As for me said Queen Elisabeth in a certain speech I see no such great cause why I should be fond to live or afraid to dye And again whiles I call to minde things past behold things present and expect things to come I hold him happiest that goeth hence soonest Vers 9. And his sons Isaac and Ismael c. It is like that Abraham a little afore his death sent for his two sons and reconciled them This joyning with Isaac in the burying of Abraham some take for an argument of his repenance whereunto also they adde that his whole life time is recorded in holy Scripture which cannot be shewed of any reprobate and that he is said when he dyed to be gathered to his fathers Which is besides Mamre Where seventy six years before he had entertained the Lord Christ and heard from his mouth the promise of the Messiah Wherefore in remembrance of that most amiable apparition and for love and honour of the divine promise there uttered he would there be buried in full hope of a glorious Resurrection and that his posterity might take notice that he even dyed upon the promise As that brave Roman Captain told his Souldiers Xiphilinus that if they could not conquer Britain yet they would get possession of it by laying their bones in it Vers 13. These are the names of the sons of Ishmael When Isaac was twenty yeers married and had no childe and afterwards nothing so many as Ishmael nor so great in the world This is Gods usual way of dealing forth his favours Saints suffer wieked prosper This made Pompey deny Divine Providence Brutus cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cassius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd Psal 73.10 expounded Exoriuntur sed exuruntur Hos 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O miserable Vertue slave of Fortune c. The Athenians in Thucydides when they had lost Nicias their good General who together with his whole Army perished in Sicily were at a great stand and much offended seeing so pious a person fare nothing better then those that were far worse And what wonder when Jeremiah and David stumbled at the same stone ran upon the same rock and were well-high shipwrackt Jer. 12.1 Psal 73.3 4. Neither they onely but many other of Gods dear servants as it is in the same I salm vers 10. Therefore his people return hither that is are every whit as wise or rather as foolish as I have been to mis-censure and misconstrue Gods dealings on this manner to repent me of my repentance and to condemn the generation of the just because waters of a full cup are wrung out to the wicked When David went into Gods Sanctuary and there consulted his Word he was better resolved Then he saw that the sunshine of Prosperity doth but ripen the sin of the wicked and so fits them for destruction as fatted ware are but fitted for the slaughter What good is there in having a fine suit with the plague in it Poison in wine works more furiously then in water Had Haman known the danger of Esthers banquet he would not have been so brag of it The prosperity of the wicked hath ever plus deceptionis quam delectionis saith One more deceit then delight able to entice and ready to kill the entangled As cunning to do that as the spirit that seduced Ahab and as willing to do the other as the Ghost that met Brutus at the battel of Philippi In which respect David Psal 17. having spoken of these men of Gods hand that have their portion in this life c. wishes them make them merry with it and subjoyns As for me I will behold thy face in righteousâ—ess I shall be satisfied when I awake with thy likeness As who should say I neither envie nor covet their happiness but long after a glorious resurrection and have in the mean while that which is sufficient to sustain me I shall behold thy face in righteousâ—ess Menach on Levit. 10. that is Beshechinah in Christ as Rabbi Menachem expounds it And one good look of God is worth all the world It is better to feel his favour one hour then to sit whole ages as these Ishmaelites did under the worlds warmest sun-shine Vers 14. And Mishma and Dumah and Massah Out of these three names which signifie Hearing Silence and Suffering the Masorites gather the three principal duties of man in common conversation viz. to hear keep silence and bear these say they make a quiet and good life Sustine Abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictâ—t Camd. Elisab
he lighted upon a certain place Little thinking to have found heaven there Let this comfort travellers and friends that part with them Jacob never lay better Malâ— cubans suaviter dormâ—â— sâ—licitèr somâ—â—â—t then when he lay without doors nor yet slept sweeter then when he laid his head upon a stone He was a rich mans son and yet inured to take hard on Vers 12. Behold a ladder Scala est piorum in hoc mundo peregrinatio saith Pareus after Iunius But besides this interpretation our Saviour offereth us another Ioh 1.51 applying it to himself the true ladder of life per quem solùm in coelum ascendere possimus He that will go up any other way must as the Emperour once said erect a ladder and go up alone He touched heaven in respect of his Deity earth in respect of his humanity and joyned earth to heaven by reconciling Man to God Gregory speaks elegantly of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he joyned heaven and earth together as with a bridge being the onely true Pontifex or bridge-maker Heaven is now open and obvious to them that acknowledge him their sole Mediator and lay hold by the hand of faith on his merits as the rounds of this heavenly ladder These onely ascend that is their consciences are drawn out of the depths of despair and put into heaven as it were by pardon and peace with God rest sweetly in his bosom calling him Abba Father and have the holy angels ascending to report their necessities and descending as messengers of mercies We must also ascend saith S. Bernard by those two feet as it were Meditation and Prayer yea there must be continual ascensions in our hearts as that Martyr said M. Philpot. And as Iacob saw the Angels ascending and descending and none standing still so must we be active and abundant in Gods work as knowing that our labour is not in vain in the Lord Bern. and that non proficere est deficere not to go forward is to go backward Vers 13. I am the Lord God of Abraham c. What an honour is this to Abraham that God was not ashamed to be called His and his sons God! Eusebâ—â—s the Historian was called Eusebius Pamphili for the love that was betwixt him and the Martyr Pamphilus as S. Hierome testifieth Friend to Sir Philip Sidney is ingraven upon a Noble-mans Tomb in this Kingdom The old Lord Brook as one of his Titles Behold the goodness of God stooping so lowe as to stile himself The God of Abraham and Abraham again The friend of God Vers 14 15. And thy seed shall be as the dust Against his fourfold cross here 's a fourfold comfort as Pererius well observeth a plaister as broad as the sore and soveraign for it Against the loss of his friends I will be with thee 2. of his country I will give thee this lond 3. against his poverty Thou shalt spread abroad to the east west c. 4. his solâ—tariness and aloneness Angels shall attend thee and Thy seed shall be as the dust Num. 23.10 c. And who can count the dust of Iacob saith Balaam that Spelman of the devil as One calls him Whereunto we may adde that which surpasseth and comprehendeth all the rest In thee and thy seed shall all the families of the earth be blessed Now whatsoever God spake here with Iacob he spake with us as well as with him saith Hosea Chap. 12.4 Vers 16. And I knew it not Viz. that God is graciously present in one place as well as in another Our ignorance and unbelief is freely to be confessed and acknowledged Thus David Psal 73.22 Agur Prov. 30.2 Pray for me In his Letter to Ridley Act. Mon. 1565. Seâ—m in 3 Sund. in Advent saith Father Latimer to his friend pray for me I say for I am sometimes so fearful that I would creep into a mouse-hole And in a certain Sermon I my self saith he have used in mine earnest matters to say Yea by S. Mary which indeed is naught Vers 17. How dreadful is this place The place of Gods publike Worship is a place of Angels and Archangels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom it is the Kingdom of God it is very heaven What wonder then though Iacob be afraid albeit he saw nothing but visions of love and mercy Psal 5.7 In thy fear will I worship toward thy holy temple saith David The very Turk when he comes into his Temple lays by all his State and hath none to attend him all the while Omninò oportet nos orationis tempore curiam intrare coelestem saith S. Bernard in qua Rex regum stellato sedet solio Bern. de divers 25. c. Quanta ergo cum reverentia quanto timore quantâ illuc humilitate accedere debet e palude suâ procedens repens vilis ranuncula Our addresses must be made unto God with the greatest reverence that is possible Vers 18. And set it up for a pillar The better to perpetuate the memory of that mercy he had there received and that it might be a witness against him if hereafter he failed of fulfilling his vow It is not amiss in making holy vows to take some friend to witness that in case we be not careful so to fulfil them may minde us and admonish us of our duty in that behalf Iacob that was here so free when the matter was fresh to promise God a Chappel at Bethel was afterwards backward enough and stood in need that God should pull him by the ear once and again with a Go up to Bethel and punish him for his delays in the rape of his daughter cruelty of his sons c. Gen. 35. Vers 20. And Iacob vowed a vow The first holy votary that ever we read of whence Iacob also is called The father of vows which out of this Text may be thus described A Vow is nothing else but a religious promise made to God in prayer and grounded upon the promise of God whereby we tie our selves by way of thankfulness to do something that is lawful and within our power with condition of obtaining some further favour at the hands of God Thus Iacob vows to God onely he is the sole object of Fear therefore also of Vows See them set together Psal 76.11 Next he prays when he vows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow and a prayer are of neer and necessary affinity See Psal 61.6 Iudg 11.30 31. That was a blasphemous vow of Pope Iulius that said Act. Mon. he would have his will al despito di Dio. And not unlike of Solyman the Great Turk in a Speech to his Souldiers So help me great Mahomet Turk hist I vow in despite of Christ and Iohn in short time to set up mine Ensignes with the Moon in the middle of the Market-place in Rhodes Iacob as he vowed onely by the Fear of his father Isaac so he presented
all these things why and how he came so poorly to him when as Abrahams servant coming upon a like errand came far better attended and appointed which was the thing that Laban likely looked after when he ran out to meet Jacob. Vers 14. Surely thou art my bone c. Good words cost nothing and the veriest carls are commonly freer of them then of real courtesies Pertinax the Emperour was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd blandus esset magis quà m benignus But that of Nero was abominable who the very day before he killed his mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in Ner. most lovingly embraced her kissed her eyes and hands and accompanying her when she departed used these sweet words All happiness attend you my good mother for in you I live and by you I raign As a potsheard covered with silver-dross so are burning lips and a wicked heart Prov. 26.23 Vers 15. Shouldst thou therefore serve me He pretends loveand equity to his covetous aims and reaches Candid he would needs seem according to his name and considerate Laban est candidus But as Blackmoors have their teeth onely white so is Labans kindness from the teeth outward He was as a whited wall or painted sepulchre or an Egyptian temple fair and specious without but within some cat rat or calf there idolized and adored Hypocrites whatever they pretend have a hawks eye to praise or profit they must be gainers by their piety or humanity which must be another Dianae to bring gain to the crafts-master The Eagle when she soareth highest hath an eye ever to the prey Vers 17. Leah was tender-eyed Purblinde or squint as One interprets it Turk hist fol. 483. Now a froward look and squint eyes saith the Historian are the certain notes of a nature to be suspected The Jerusalemy Targum tells us that her eyes were tender with weeping and praying Mary Magdalene is famous for her tears and Christ was never so neer her as when she could not see him for weeping Heidfeld After which she spent as some report thirty yeers in Gallia Narbonensi in weeping for her sins But Rachel was beautiful c. Plate calls beauty the principality of nature Aristorle a greater commendation then all Epistles See the Notes on Chap. 24 16. Vers 18. I will serve thee seven yeers He had nothing to endow her with he would therefore earn her with his hard labour which as it shews Labans churlishness to suffer it and his baseness to make a prize and a prey of his two daughters so it sets forth Jacob's meekness poverty patience and hard condition here mentioned many yeers after by the Prophet Hosea Chap. 12.12 He was a man of many sorrows and from him therefore the Church hath her denomination neither were the faithful ever since called Abrahamites but Israelites Vers 19. It is better that I give her to thee Indeed he sold her to him for seven yeers service This was Laban or Nabal chuse you which Their names were not more like then their conditions Labans daughters and Nabals wife were also alike handled by their unkinde parents He hath sold us said they and hath also quite devoured our money Gen. 31.15 And He hath married me might Abigail have said to the money and not to the man and though he named me his joy yet he hath caused me much sorrow How many a childe is so cast away by the covetous parents It was better with Labans two daughters but no thanks to their father Nox longa quibus mentitur amica diesque longa videtur opu◠debentibus piger annu◠pupillis Vers 20. And they seemed unto him but a few days And yet lovers hours are full of eternity But love facilitated the service and made the time seem short Should any thing seem hard or heavie to us so we may have heaven at length The affliction is but light and momentany the glory massie and for all eternity Hold out Faith and Patience Love is a passion and seen most in suffering much water cannot quench it Nay like fire Cant. 8.7 it devours all delays and difficulties spending and exhaling it self as it were in continual wishes to be at home to be with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.23 which is far far the better Oh let the eternal weight of the Crown weigh down with us the light and momentany weight of the Cross Vers 21. Give me my wife for my days c. Jacob had served out his time and now demands his due David also is said to have served the will of God for his own age and John Baptist Acts 13.35 to have fulfilled his course in the same Chapter Vers 25. Moses also was faithful in all Gods house as a servant Yet these could not call for heaven as their wages because they were as the best are at their best but unprofitable servants and did not in any measure Luke 17.10 what their duty was to do We have not a bit of bread of our own earning and are therefore taught to pray Give us this day our daily bread we get our living by begging Our best plea is Domine non sum dignus nihilominùs tamen sum indigens Lord I am not worthy but I am needy as Pomeran said Then will God of his free grace supply all our necessities and afterwards receive us to glory He will bring us into the Bride-chamber of heaven and there will he give us his loves He will let out himself into us to our infinite delight Of all natural delights that of Marriage is the most because there is the greatest communication of one creature to another and according to the degrees of communication are the degrees of delight Think the same in the mystical Marriage Vers 22. And made a feast Never more seasonable surely then at the recovery of the lost rib The Wedding-day is called The day of the rejoycing of a mans heart Cant. 3.11 Our Saviour graced such a feast with his presence and first miracle Ho supplied them with wine to glad their hearts not with a little for healths sake onely but with a great quantity for sober delight and honest affluence It is noted as an absurd thing in Samson's wife that she wept all the days of the feast A feast then there was at Samson's wedding and of seven days continuance Judg. 14.10 11 And so there was at Jacob's as may be gathered out of vers 27. Fulfil her week saith Laban to wit of banquet or Bride-ale as we call it Onely that of Chrysostom comes here in fitly De nuptiis Jacobi legimus de choreis tripudiis non legimus Of Jacobs Wedding-feast we read but of dancing and dalliance of tracing and tripping on the toe we read not In maxima libertate minima licentia saith Salvian Merry we may be at such a time but in the Lord Deut. 12.7 eat and drink we may but
lack of Ministers For as Alvarez hath recorded at his being in the King of Habassia's Court there were Embassadours out of Nubia Alvar. hist Aâ—thiopic cap. 137. to intreat him for a supply of Ministers to instruct their Nation and repair Christianity gone to ruine among them but were rejected O fearful Vers 4. But Benjamin Jacob sent not Because best beloved as last born and likeliest to live longest and the least and least able to shift for himself and all that was left of his dearest Rachel his only darling that had been alwayes at hand and in the fathers eye Vers 5. And the sons of Israel came God could have fed them by a miracle as he did Eliah by the ravens Dedit cis pluviam escatilem petram aquatilem Tertull. and Israel in the wilderness where he rained them down Manna and set the flint abroach and Merlin hid in a haymow in the Massacre of Paris by a hen that came thither and laid an egg by him every morning But he worketh ordinarily by means and will have them used Dikes Mich. the drag but not trusted to Vers 6. And Joseph was the Governour Of the Hebrew word here used is made in Arabick the title Sultan given at this day to the great Turk by his Subjects among whom the Arabick is now the learned language Their Alchoran is written in it and prohibited to be translated which both preserves the tongue they say and conceals Religion And Josephs brethren came and bowed This those mockers little thought ever to have done to that Dreamer But the will of the Lord that shall stand Vers 7. Spake roughly to them To bring them the sooner to a sight of their sin God also for like purpose writes bitter things against his people stands afar off hides his love as Ioseph out of increasement of love fights against them with his own hand as he threw his brethren into prison Nihil est tentatio vel universi mundi totius enferni in unum conflata ad eam qua Dem contrariuâ— bomini poniâ—â—â— Luther c. then the which there is no greater affliction saith Luther and all to shew them their sin and to bring them home to himself by repentance Vers 8. But they knew not him As being now altered in stature voyce visage his present pomp and haply also by his former imprisonment and affliction We read of a young man that being condemned to dye was turn'd gray-headed in one night through fore-thought and fear of death and was thereupon spared Vers 9. Then Ioseph remembred the dreams Event is the best interpreter of Divine Oracles The Disciples understood not many things at first that our Saviour said to them as that Ioh. 2.22 Ioh. 12.16 So Iohn Baptists preaching wrought not for some years after it was delivered and then it did Ioh. 18.41 42. The Spouse either heard not or heeded not that speech of her Beloved Open unto me my sister my spouse till some while after he was gone Cant. 5 2-6 Ye are spies This Ioseph speaks not assertivè but tentativè not seriously but by a covert counsel not as himself thought Exploratores deputo bimini meritomendacii vestri Aug. but as the Egyptians suspected or not absolutely but conditionally ye are spies unless you prove what ye have spoken Vers 10. Nay my Lord The world is well changed since they said one to another behold his dreamer cometh Then they could not finde in their hearts to câ—ll him brother now they call him Lord. God when he pleaseth can change the note of our worst enemies to us There is a promise that they shall bow down to us with their faces toward the earth and liâ—k up the dust of our feet Esay 49.23 Vers 11. We are all mans sons Therefore no Spies for what one man would hazard all his sons at once upon so dangerous a design we are true men Heb. Recti The Popish Doctors reject those ancient Authors De Christo lib. 1 cap. 4. that are alledged against them with Non sunt Recti in Curia Bellarmine saith To Irenaeus Tertullian Eusebius and Luther I answer Omnes manifesti haeretici sunt when any thing in the decrees likes not the Pope he sets Palea upon it c. Vers 12. Nay but to see the nakedness That is the weakness and where we may be best invaded as Num. 13.19 By this wile he gets out of them that which he much longed to hear of his father and brother Benjamines health and welfare See vers 9. Vers 13. And one is not They tell Joseph that Ioseph is not When God holds mens eyes they see not the truth that lyes before them who is blind as my servant Isai 42.19 Vers 14. This is it that I spake unto you He lays it hard to them still As who should say the longer I hear you the worse I like you ere while ye said ye were ten brethren of you Now you acknowledg two more lyars had need to have good memories c. Be we as jealous of Satan Meâ—dacem opertet esse memoâ—â—m and as watchfull against his wiles when he comes to set out the nakedness of our souls that where the hedge is lowest this beast may leap over watch him I say and learn out his haunts for we have heard and felt that he is very subtle as Saul said of David 1 Sam. 23.22 V. 15. By the life of Pharaoh Ioseph that he might seem enough an Egyptian sweares heathennishly Egyptians partly of flattery and partly of superstition used to sweare by the life or as the greek here hath it by the health of their King The Spaniards in the pride of their Monarchy are grown also now to sweare by the life of their King The Hebrews write to this day Sands his relation of West Relig. that he which falsely sweares by the Kings head in a money-matter shall be put to death as Pererius upon this text tells us This grew doubtless of that cursed custome of deifying their Kings as Antiochus sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Caligula would be stiled Dominus Deus as at this day the Popes Parasites call him Dominum Deum nostrum papam To be sworn by is an honour peculiar to God Isai 65.16 Ier. 12.6 That of Saint Paul 1 Cor. 15.31 Is not an oath but an obtestation or a taking of his afflictions for Christ to witness That of the Spouse Cant. 3.5 is not an oath but an adjuration for he chargeth his Churches enemies not to trouble her and if they do Roes and Hindes shall testifie against them which would not do so had they but Reason This of Ioseph likewise Non est forma juramenti led asseverationit seria oâ—tesâ—â—tionis dome 〈◊〉 is by some said to be not an oath but an earnest asseveration as who should say as true as Pharaoh liveth or so Pharaoh live Be it what it will Ioseph cannot altogether be
And because it is said that so many souls came out of Iacobs body Augustine moves the question here whether souls also are not begotten as well as bodies Annon igitur animae propageâ—tur extraduce Argumenta post tridâ—um demum solve Melancthon Chemnitius And when the learned Father demurred and would not presently determine the point a rash young man one Vincentius Victor as Chemnitius relates it boldly censured the Fathers unresolvedness and vaunted that he would undertake to prove by demonstration that souls are created de novo by God For which peremptory rashness the Father returned the young men a sober reprehension But souls are doubtless here put for persons which the Latines call Capita Vers 27. Threescore and ten Saint Steven reckons 75. Act. 7.14 And so the Greek translateth here which Steven seemeth to follow as doth likewise Saint Luke for Cainâ—n Chap 3. 36. That translation being then received and they not willing to alter it The Iewes say that these seventy souls were as much as all the seventy nations of the world And Moses tells them that whereas their fathers went down into Egypt with seventy souls now Iehovah had made them as the stars of Heaven for multitude Deut. 10.22 Vers 28. And he sent Iudah before him A good man guides his affaires with discretion Psal 112.5 Colos 2.5 doth all things decently and in order It was great joy to the Apostle to behold the Colossians order c. Vers 29. Presented himself unto him Joseph a Prince was no whit ashamed of the poor old shepherd his father afore so many his compeeres and other Courtiers that accompanied him and abhominated such kinde of persons Colonell Edmonds is much commended for his ingenuous reply to a countryman of his newly come to him into the low-countries out of Scotland This fellow desiring entertainment of him told him My Lord his father and such Knights and Gentlemen his cousins and kinsmen Peacham's compleat Gentlem. pag. 5. were in good health Quoth Colonell Edmonds gentlemen to his friends by believe not one word he sayes my father is but a poor baker whom this knave would make a Lord to curry favour with me and make you believe I am a great man born See the notes on Chap. 32. Vers 10. And he fell on his neck and wept c. For exceeding joy what then shall be the meeting of Saints in Heaven Christ shall say come ye blessed of my father As if he should say where have ye been all this while my dear brethren It was a part of his joy when he was on earth that we should be where he is to behold his glory Ioh. 17.24 And this he now prayes not but Father I will that they be with me â—ugieâ—dum ad â—lâ—â—issrmam pâ—triam ibi pater ibi omnia Aug. de civit Dci l. 9. c. 16. as that which he had merited for them And now what joy there will be to see them and suaviate them for whose sake he shed his most pretious blood through which they may safely saile into the bosome of the Father Surely if Plotinus the Philosopher could say let us make haste to our heavenly country there 's our Father there are all our friends how much more triumphantly may Christians say so If Cicero could say O praeclarum diem cum ad illud animorum concilium caetumque pro ficiscar ad Catonem meum c. Cic. de sen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.23 O praeclarum diem cum ad illum animorum concilium coetumque proficiscar c. O what a brave day will that be when I shall go to that councell and company of happy souls to my Cato and other Romane worthies dead before me How much more may Christians exult to think of that glorious night-less day as Nazianzen cals it when they shall be admitted into the congregation house of the first born as the Apostle calls Heaven and joyfully welcommed by Abraham David Paul c. Who shall be no less glad of their then of their own happiness Who can conceive the comfort of Jacob and Joseph Or of those two cousins Mary and Elizabeth at their first meeting But for the joyes of Heaven it is as impossible to comprehend them as to compass Heaven it self with a span or contain the ocean in a nut-shell They are such saith Augustine ut quic quid homo dixerit quasi gutta de mari quasi scincilla de foco Aug. de triplâ—ci habitu c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.44 If the presence of Christ though but in the womb made Iohn to spring and dance a galliard as the word imports what shall it do when we come to Heaven Sermo non valet exprimere experimento opus est saith Chrysostom It 's fitter to be believed then possible to be discoursed saith Prosper Nec Christus nec coelum patitur hyperbolen saith another The Apostle after he had spoken of Glorification breaks forth by way of admiration into these words what shall we say to these things Rom. 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. these word-less words as he elsewhere phraseth it and ever uttereth himself in a transcendent expression as 2 Cor. 4.17 Where he calleth it a weight of glory such as if the body were not by the power of God upheld it were not able to bear Iacob could hardly hear the news of Ioseph and live but when once he saw him Now let me dye saith he c. Vers 30. Now let me dye What would this good old man have said had he sâ—en Christ in the flesh Optavit se videre potuisse Romam in flore Paulum in ore Christum in corpore Luk. 2.29 30. which was one of Augustines three with â—s how merrily would he have sung out his soul as Simem did who had long looked for the consolation of Israel and having now laid in his heart what he lapt in his armes cryes Nunc dimittas domine I fear no sin I dread no death as one englisheth it I have lived enough I have my life I have long'd enough I have my love I have seen enough I have my light I have served enough I have my Saint I have sorrow'd enough I have my joy Sweet babe let this song serve for a lullaby to thee and a funerall for me O sleep in my armes and let me sleep in thy peace Because thou art yet alive If this were so great a matter to Iacob what should it be to us that Christ was dead and is alive yea that he ever lives Act. 7.56 to make request for us and that he stands at the right hand of his father when any Steven of his is stoned as ready prest to interpose betwixt them and any hurt that may thereby come unto them If Seneca could say to his Polybius Fas tibi non est salvo Caesare de fortuna tua queri how much less cause have we to complain so
tot priorum hominum donariis intervertendis Sculter Annal. pag. 332. saith the Annalist and came all to fearful ends Two of them fell out and challenging the field One killed the other and was hang'd for it A third drowned himself in a Well The fourth from great riches fell to extreme beggery and was hunger-starved The last one Doctor Alan being Archbishop of Dublin was there cruelly murthered by his enemies Now if Divine Justice so severely and exemplarily pursued and punished these that converted those abused goods of the Church to better uses without question though they looked not at that but at the satisfying of their own greedy lusts What will be the end of such Sacrilegious persons as enrich themselves with that which should be their Ministers maintenance Sacrum sacrove commendatum qui clepserit rapseritque Ex duod tab Neand. Chron. parricida esto said the Romane law It is not only sacriledg but parricide to rob the Church Vers 25. Let us find grace That is do us the favour to intercede for us to Pharaoh that we may be his perpetual farmers and hold of him It seems that Pharaoh was no proper name but common to the Kings of Egypt as Caesar to the Emperours of Rome a title of honour as His Majesty amongst us Otherwise these poor people had been over-bold with his name Vers 27. Grew and multiplyed exceedingly Here that promise Chap. 46.3 began to be accomplished God dyes not in any mans debt Vers 28. Iacob lived in the land of Egypt seventeen years So long he had nourished Ioseph and so long Ioseph nourished him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost penny These were the sweetest dayes that ever Iacob saw God reserved his best to the last Mark the perfect man and behold the upright for be his beginning and his middle never so troublesome the end of that man is peace Psal 37.47 A Goshen he shall have either here or in heaven Vers 29. Bury me not I pray thee in Egypt This he requested partly to testifie his faith concerning the promised land heaven and the resurrection partly to confirm his family in the same faith and that they might not be glewed to the pleasures of Egypt but wait for their return to Canaan And partly also to declare his love to his ancestours together with the felicity he took in the communion of Saints Vers 30. Bury me in their burying-place That he might keep possession at least by his dead body of the promised land There they would be buried not pompously but reverently that they might rise again with Christ Some of the Fathers think that these Patriarches were those that rose corporally with him Matth. 27.57 Vers 31. And Israel bowed himself In way of thankfulness to God framing himself to the lowliest gesture he was able rearing himself up upon his pillow leaning also upon his third leg his staffe Heb. 11.21 In effoeta senecta fides non effoeta CHAP. XLVIII Vers 1. Behold thy father is sick ANd yet 't was Iacob have I loved So Behold he whom thou lovest is sick Joh. 11.3 Si amatur quomodò infirmatur saith a Father Very well may we say The best before they come to the very gates of death pass oft thorough a very strait long heavy lane of sickness and this in mercy that they may learn more of God and depart with more ease out of the world Such as must have a member cut off willingly yeeld to have it bound though it be painful because when it is mortified and deaded with strait binding they shall the better endure the cutting of it off So here when the body is weakned and wasted with much sickness that it cannot so bustle we dye more easily Happy is he saith a Reverend Writer that after due preparation D. Hall Contemp is passed thorow the gates of death ere he be aware happy is he that by the holy use of long sickness is taught to see the gates of death afar off and addresseth for a resolute passage The one dyes like Henoch and Eliah the other like Iacob and Elisha both blessedly Vers 2. And Israel strengthened himself Ipse aspectus viri boni delectat saith Seneca sure it is that the sight of a dear friend reviveth the sick One man for comfort and counsel may be an Angel to another nay as God himself Such was Nathan to David B. Ridley to King Edward the sixth and that poor Priest to Edward the third who when all the Kings friends and favourites forsook him in his last agony leaving his chamber quite empty called upon him to remember his Saviour Dan. hist of Engl. 255. and to ask mercy for his sins This none before him would do every one putting him still in hope of life though they knew death was upon him But now stirred up by the voyce of this Priest he shew'd all signs of contrition and at his last breath expresses the name of Jesu Vers 3. God Almighty appeared unto me at Luz The truly thankful keep calenders and catalogues of Gods gracious dealings with them and delight to their last to recount and reckon them up not in the lump only and by whole-sale as it were but by particular enumeration upon every good occasion setting them forth one by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here and Ciphering them up as Davids word is Psal 9.1 we should be like civet-boxes which still retain the scent when the civit is taken out of them See Psal 145 1 2. Exod. 18.8 Vers 5. As Reuben and Simeon they shall be mine God hath in like part 2 Cor. 6.18 adopted us for his dear children saying I will be a father unto them and they shall be my sons and my daughters saith the Lord Almighty This S. Iohn calls a royalty or prerogative Joh. 1.12 such as he elsewhere stands amazed at 1 Ioh. 3.1 And well he may for all Gods children are first-born and so higher then all the Kings of the Earth Psal 89.27 They in the fulnesse of their sufficiency are in straits Job 20.22 Whereas the Saints in the fulness of their straits are in an All-sufficiency Vers 6. After the name of their brethren That is of Ephraim and Manasseh as if they were not their brethren but their sons Thus Iacob transfers the birth-right from Reuben to Ioseph 1 Chro. 5.1 2. Vers 7. And I buried her there He could not carry her to the cave of Machpelah and he would not bury her at Bethlehem among Infidels This he tells Ioseph to teach him and the rest not to set up their rest any where but in the land of Canaan Vers 8. Who are these Here Jacob seeing Ioseph's two sons and now first understanding who they were breaks off his speech to Ioseph till the two last verses of the chapter and falls a blessing his sons Titus 3.1 teaching us to be ready to every good word and work laying hold of every hint
administration of the Lords Supper Doth hee not seal again and again c Was leprous as snow Let us but laie our hand upon our hearts thrust them into our bosoms to rifle there and wee shall bee sure to take them out leprous all of a tetter Vers 7. As his other flesh To shew him that God by small means could bring about great matters and that in a moment See Isai 66.7 8. Which yet was ill applied by Card. Pool to this revolting nation in Q. Maries daies Vers 8. The voice of the first sign God's signes have a voice and words Psal 105.27 They speak not onely to our eies but ears as those manie prodigies did before the last desolation of Jerusalem as that terrible tempest at Rome Anno. 1516. The same year that Luther began to stir that so struck the Church where Pope Leo was creäting his Cardinals Balcus Centur 8. that it removed the Childe Jesus out of the lap of his Mother and the Keies out of St. Peter's hand So the two Suns seen in London at the comming in of King Phillip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feb. 15.1553 The new star in Cassiopeia Anno 1572. The prodigious Comet Anno. 1618 c. Vers 9. Shall becom blood In the year 874 at Brixia in Italie Funce Chronol it rained blood for three daies and three nights Anno. 1505. There appeared in Germanie upon the garments of men and women Act. and Mon. fol. 769. divers prints and tokens of the nails of the spunge of the spear of the Lords coat and of bloodie crosses Maximilian the Emperor had and shewed the same to Francis Mirandula who thereupon wrote his Staurestichon and therein thus Non ignota cano Caesar monstravit ipsi Vidimus innumeros prompsit Germania testes Ibid. 1853. In the third yeer of Q. Marie William Pikes beeing at libertie after imprisonment and going into his garden took with him a Bible where sitting and reading there soddainly fell down upon his Book four drops of fresh blood and hee knew not from whence it came Whereat hee beeing sore astonished and wiping out one of the drops with his finger called his wife and said in the virtue of God wife what meaneth this Will the Lord have four sacrifices I see well enough the Lord will have blood his will bee don and give mee grace to abide the trial c. Vers 10. I am not eloquent Heb. A man of words a master of speech as Paul was Act. 14.12 Hee had not that first second and third of an Orator Elocution or Pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet God made chois of him rather then of eloquent Aaron to praie Exod. 17. Not gifts but graces prevail in praier Slow of speech Of a letsom deliverie word-bound Vers 11. Who hath made man's mouth There is no mouth into which God cannot put fit words Balaam's Ass was enabled by God to convince his Master Whereas by a man never so full and fluent hee cannot bring forth his conceptions without the obstetrication of God's assistance Prov. 16.1 Vers 12. I will bee with thy mouth See the Note on Matth. 10.19 Vers 13. By the hand of him whom thou wilt Or shouldest send By that excellent Speaker the Messiah cujus dicere est facere Thus when God had answered all Mose's objections hee forwardly denie's to go notwithstanding and bid's him send by his son as one that was better fitted for the service That which made Moses so unwilling was whatever hee pretended the fear of his life which rub when God had once removed hee went on end vers 19 20. Vers 14. And the anger of the Lord And no wonder Patientia laesa fit furor Where God commandeth there to ask a reason is presumption but to oppose reason is a kind of Rebellion I know that hee can speak well The gift of utterance is an high favor a piece of a Christian's riches 1 Cor. 1.5 See the Note there Aaron as Tully saith of Aristotle had aureum flumen orationis a golden gift of speech Ver. 15. Will teach you See the note on ver 11.12 Ver. 16. And hee shal bee thy spokesman God hath made mee ill-favored in this world and without grace in the sight of men said Tindal to Frith speechless and rude Act. and Moâ—um p. 988. dull and slow-witted your part shal be to supplie that which lacketh in mee remembring that as lowliness of heart shall make you high with God even so meekness of words shall make you sink into the hearts of men In stead of God To dictate unto him my minde and counsel Such a God to every Christian is his sanctified Conscience Ver. 17. Wherewith thou shalt do signs God of his free-will joining his operation thereunto as likewise hee doth to the outward signs in the two Sacraments and hence their energie which els would bee none Ver. 18. Whether they bee yet alive which if they bee though in a low condition both they and I shall see caus to bee thankful Lam. 3.39 Eccles 9.4 Ver. 19. For all the men are dead Here the Lord laie's his finger upon the sore This was that pad in the straw the thing that made Moses hang off as hee did however hee pretended the people's incredulitie his own inabilitie and this and that neither did hee altogether dissemble but self-self-love need 's not bee taught to tell her tale Ver. 20. Vpon an Ass This may argue his povertie as Zach. 9. ver 9. Especially if hee had but one Ass for the whole Familie Ver. 21. But I will harden his heart with a judiciarie penal hardness And thus God is in this book eight times said to have hardned Pharaoh's heart thrice it is said that hee hardened his own heart and five times his heart is said to have been hardned viz. by the devil through the just judgment of God Ver. 22. Even my first-born And so higher then the Kings of the earth Psal 89.27 Ver. 23. Let my Songo God commanding Pharaoh to let go his people and yet hardning his heart that hee would not let them go is not contrarie to himself For by so commanding him hee requireth his obedience and by so hardning him hee punisheth his disobedience Ver. 24. And sought to kill him to do justice upon him according to Gen. 17.14 and as upon one that was an unmeet man to take care of the Church having no better ordered his own hous 1 Tim. 3.5 God passeth not by the sins of his best children without a sensible check if scandalous especially and committed against conscience Hee hath much ado to forbear killing us in such cases Hee is even readie to have a blow at us and crie's like a travelling woman who bite's in her pain while shee can to bee delivered of his judgments Isa 42.14 Ver. 25. Surely a bloodie husband A peevish wife whose frowardness is either tollenda or toleranda cured or carried patiently nè conjugium fiat
yee cursed c. Ver. 29. From the first-born of Pharaoh See ver 12. Ver. 30. For there was not an hous Neither is there an hous amongst us hardly where not one but manie are dead in trespasses and sins Our land even stink's again with such as Egypt did with the frogs Ver. 31. And bee called for Moses That is hee sent them to bee packing See chap. 10.29 Ver. 32. Bless mee also So Maximinus the Persecutor beeing sorely diseased sent to beg the praiers of the Church In their moneth you shal finde these wilde asses Jer. 2.24 Ver. 33. Wee bee all dead men Quis autem vult mori prorsus nemo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Everie thing make's much of life from the highest Angel to the lowest worm Ver. 35. And they borrowed For their use at that solemn feast they were to keep in the wilderness Pons aureus fugientâ— hostiextrâ—eâ—duâ— The Egyptians denied them nothing as willing to bee rid of them upon anie terms Ver. 36. Spoiled the Egyptians See the note on chap. 8.2 Ver. 37. About 600000 So that promise to Abraham was fulfilled Gen. 15.14 and that to Jacob. Gen. 46.3 Ver. 38. And a mixed multitude Of strangers that took hold of the skirts of these Jews and said Wee will go with you Zacâ— 8.23 but aferwards turned tippet Num. 11.4 lusted greatly and greedily and made Israël to sin Coals touched will either burn or sullie us Ver. 39. And they baked unleavened cakes A memorial of which sweet mercie they kept on foot by that yearly feast of unleavened cakes Deut. 16.3 Ver. 40. Was four bundred and thirtie years scil from the time that Abrabam began to sojourn in the Land of Canaan and to pass into Egypt Gen. 12.10 See Gal. 3.17 with the Note there Ver. 41. Even the self-same daie God saith one had well-nigh forfeited his bond but e're the Sun went down hee paied the debt His promises are good sure-hold At midnight the first-born were slain becaus then exactly the four hundred and thirtie years were exspired Ver 42. This is That night That with an accent God expect's our returns should bee answerable to our receipts God's blessings are binders and of all things hee can least abide to bee forgotten Ver. 43. There shall no stranger c. Strangers are excluded to shew that the faithful onely have fellowship with Christ contra quam Lutherani ineptiunt saith one Ver. 44. When thou hast circumeised him And so admitted him into the fellowship of the faithful A man must live before hee can bee nourished bred before hee can bee fed Ver. 45. A forreigner Unless a Proselyte Ver. 46. In one bous To teach them unitie which indeed is not anie where found but in the Church Cam. 6.9 My Dove is but one c. Ver. 47. Shall keep it or perish for their neglect Aut faciendum aut patiendum either men must do it or die for it CHAP. XIII Ver. 2. It is mine BY right of Redemption also Hee that is saved is not his own but his that saved him Servati sumus ut serviamus Luk. 1.74 Ver. 3. Remember Heb. To remember indefinitely q. d. Remember perpetually and commemorate Ver. 3. In the moneth Abib The flowrie-moneth as Macarius call's it See the Note on chap. 12.2 Ver. 5. Aland flowing with milk and honie Where fulness may breed forget fulness saturitie securitie Ver. 6. Seven daies Figuring our whole life Ver. 7. See the Note on chap. 12.19.20 Ver. 8. And thou shalt shew See the Note on chap. 12.26 Ver. 9. And for a memorial See the Note on Mat. 23.5 Ver. 12. The males shall bee the Lords This God did that with the first-born son commonly best beloved hee might draw all the love to himself Ver. 13. And every firstling of an Ass This God would not have paid him in kinde eò quòd Asinus tardum pigrum animal Tusc Quaest lib. quinto as Bellarmine give 's the reason The zealous God hate's dulness Tardis mentibus virtus non facilè committitur Ver. 14. That thou shalt saie unto him Plantas tenellas frequentiùs adaquare proderit Primas Greg. Mag. young plants must bee often watered Ver. 17. That God led them not Hee carefully chose their waie out of Egypt not the nearer but the safer Hee tempt's not above what wee are able but so order's the matter that evils are not readie for us till wee for them Ver. 18. God led the people about Philo writeth that it was not much above three dâ—ies iournie from Egypt to Canaan the next waie Sed Dei volu tas est summa necessitas Tertul. Ver. 20. From Suâ—â—otâ— their first Rendevouz chap. 12.37 Ver. 21. And the â—â—ord See Psal 105.39 Isa 4.5 6. God prot ct's direct's and everie waie suit 's the necessities of his people CHAP. XIV Ver. 1. And the Lord spake IT was of God then Necesse est adesse divinum ubi bumonum cessat auxilium Philo Jud. then that the people fell into such straits that where humane help failed divine might com in Ver. 2. That they turn i.e. return In passing the red Sea the Israëlites made a semicircle Confer Exod. 13.20 with Num. 33.6 God must bee followed though hee lead us through a maze or Labyrinth Ver. 3. They are intangled Perplexed intricated they know not what to do or which waie to turn Enemies watch opportunities but oft miss of their meaning Ver. 4. And I will bee honored By subduing this sturdie Rebel and bringing his violent dealing upon his own pate Psal 7.16 1 King 13. When the Prophet cried to Jeroboam's altar it clave presently asunder Jer. 23.29 But the mightie hammer of God's word with ten miracles gave ten mightie strokes at Pharaoh's heart and yet could finde no entrance God will therefore now take another cours with him Ver. 5. That the people fled i. e. Ran quite awaie without anie resolution ever to return This troubled the tyrant Crowns have their cares Little David like 's his hook the better ever since hee saw the Court. Ver. 6. Made readie his charet To meet his destruction Ver. 7. Veget. lib. 1. â—ap 24. 600 chosen charets They fought of old out of charrets arm'd with sithes and hooks which at first were a terror and after a scorn Ver. 8. With an high hand Bravely boldly in battle-raie not as run-awaies in all comly equipage Ver. 9. But the Egyptians pursued And God made fair waie before them till they came into the red sea Ver. 10. For they were sore affraid Becaus sorely distressed they saw no waie to escape unless they could have gone up to heaven which becaus they could not heaven came down to them though unworthie that God might get him a name Isa 63.12 14. The Israëlites herein were far more happie then those antient Britains who beeing greatly distressed by their Northern Enemies in the time of Valentinian the third imploâ—ed the aid
Chap. 114. Ver. 8. For the sin-offering first For till un bee expiâ—ted no sacrifice or service can bee accepted Therefore Isa 1. Wash you â—â—ans you and then com and let us reason Ver. 9. Vpon the side of the Altar The North-side and not upon the East 1. that Israël might not symbolize with the Heathens who worshipped toward the East 2. to signifie that they had no more under the Law then dark shadows of good things to com Heb. 10.1 until the time of reformation Heb. 9.10 Ver. 10. According to the manner That is the forms and rites prescribed So Amos 8.14 The manner of Beersheba i.e. the forms and rites of worshipping in Beersheba as the Caldee paraphraseth it Ver. 11. But if hee bee not able So low doth the most High stoop to man's meanness that hee will accept of a verie small present from him that would bring a better if it were in the power of his hand Lycurgus enjoyned his Lacedemonians to offer small sacrifices For God said hee respecteth more the internal devotion then the external oblation Ver. 12. Even a memorial This is spoken after the manner of men who have need of remembrancers God somtimes seem's to lose his mercie and then wee must finde it for him as they Isa 63.15 somtimes to forget sleep delaie c. and then wee must in-minde awaken quicken him Isa 62.7 Ver. 13. And it shall bee forgiven him See a like promiss made to our Ministerie Jam. 5.15 Ver. 15. In the bolie things of the Lord Things consecrate to him by robbing and wronging of God and his Priests bee it but through ignorance or error Sacrum qui clepserit rapseritve parricida este For to do such a thing presumptuously was death Numb 15.30 and by the laws of the twelv Tables in Rome such were to bee punished as parricides Ver. 16. And hee shall make amends No remission without restitution God abhors holocaustum ex rapina Latimer's Sex And if yee make no restitution ye shall cough in hell said father Latimer Ver. 17. Though hee wist not Ignorance though invincible and unavoidable well may excuse à tanto but not à toto Luke 12.48 CHAP. VI. Ver. 2. Against the Lord AS David in defiling his neighbours wise and afterwards killing him is said to have despised the commandment of the Lord and to have don evil in his sight 2 Sam. 12.9 which also hee penitently acknowledgeth Psal 51.4 Sin is properly against none but God Godw. Heb. Antiq. p. 98. beeing a transgression of his law Hence the manslaier was confined to the Citie of refuge as to a prison during the life of the high-Priest as beeing saith one the chief God on earth That was a true position of the Pelagians Omne peccatum est contemptus Dei that everie sin is a contempt of God Prov. 18.3 In fellowship Heb. Job 8.20 Dextram conjungere dextrâ Quid non mortalia pectora cogit Auri sacra fames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. In putting of the hand It is said in Iob that God will not take a wicked man by the hand i. e. hee will have no fellowship with him Ver. 3. And lieth concerning it and sweareth falsty Thorough inordinate love of money that root of all evil but such monie shall perish with them Zech. 5.2 Ver. 4. And is guiltie Found guiltie by a self-condemning conscience which now like Samson's wife conceal's not the riddle but tel's all as shee said of our Saviour Iohn 4. Ver. 5. In the daie of his trespass offering Before hee compass God's altar Mat. 5.23 with the Note there Ver. 6. With thy estimation i. e. as thou shalt rate it Moses did the Priests office for present Hee was likewise a Prophet Deut. 18.15 and King in Ieshurun Deut. 33.5 and so became a type of Christ that true Trismegist the Priest Prophet and Prince Dan. 9.25 Ver. 7. Shall make an attonement Thorough the sacrifice of Christ Heb. 10.1 4 10 14. Ver. 9. All night until the morning God must bee thought upon in the night season Psal 4.4 David willingly brake his sleep to do it Psal 119.62 The daie is thine the night also is thine saith hee Psal 74.16 Ver. 10. Besides the altar On the East-side furthest from the Sanctuarie Levit. 1.16 in reverence of the divine majestie Ver. 11. In a clean place Becaus they came from the Lord 's holie hous See the contrarie commanded concerning the stones and dust of a leprous hous Levit. 14.40 Ver. 12. It shall not bee put out No more should our faith love zeal that flame of God as Solomon cal's it Cant. 8.6 that should never go out the waters should not quench it nor the ashes cover it Cant. 8.10 2 Tim. 1.6 Ver. 13. The fire shall ever bee burning The Gentiles by an apish imitation hereof had their vestal fire salted meal and manie other sacred rites Basil chargeth the divel as a thief of the truth in that hee had decked his crows with her fethers Ver. 14. The law of the meat-offering Besides what is set down chap. 2.1 2. Thus one text explain's another as the diamond is brightened with its own dust Ver. 15. Even the memorial See the Note on Levit. 2.2 Ver. 16. Shall Aaron and his sons eat See 1 Cor. 9.13 14. with the Note there Ver. 17. It shall not bee baken with leaven Which is 1. souring 2. swelling 3. spreading 4. impuring Ver. 18. Shall bee holie God will bee sanctified in all that draw near unto him procul binc procul este profani Ver. 20. When hee is anointed i. e. When anie high-priest for hee onely was anointed Exod. 29.7 on the head at least Ver. 21. In a pan Figuring out the sufferings of Christ who was so parched with the fire of afflictions for our sins Ver. 23. It shall not bee eaten To teach the high-priest to look â—or salvation out of himself Ver. 25. In the place i. e. at the North-side of the altar And why see the Note on Chap. 5.9 Ver. 26. Shall eat it Except in that case vers 30. Ver. 27. Shall bee holie This taught an holie use of the mysterie of our redemption for the sin-offering in special sort figured Christ Ver. 28. But the earthen vessel So contagious a thing is sin that it defileth the verie visible heaven and earth which therefore must bee likewise purged by the last fire as the earthen pot which held the sin-offering was broken and the brasen scoured and rinsed in water Ver. 30. And no sin-offering Here the ordinarie gloss make's this observation Remissionem dare Dei solius est qui per ignem significatur That to pardon sin belong's to God alone who is a consuming fire The Rhemists tell us of a man that could remove mountains Rhem. Annot. in Joâ— 20. Sect. 3. which they may assoon perswade us as that their Priests have as full power to pardon sins as Christ had One of their Priests meeting with a
without doubting Ver. 5. Synesius saith the divel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idol-lover Vnto the Priest No man might offer his own sacrifice though never so good but must bring it to the Priest and the Priest was to offer as well the poor man's lamb as the rich man's ox Ver 7. Vnto divels As they had don in Aegypt Ezek. 23.8 Deut 32.17 And as both Pagans and Papagans do 1 Cor. 10.20 Revel 9.20 The word here rendred divels signifieth rough ones Satyrs Isa 34.14 Satan is a rough rugged harsh spirit and such also are his imps as Esau Ismaël c. Ver. 9. Shall bee cut off i.e. Destroied not excommunicated onely as som do sens it Ver. 10. That eateth anie manner of blood See the Note on Gen. 9.4 Ver. 11. And I have given it you I have set it apart for a sacred use therefore you may not make food of that which is a figure of Christ Ver. 13. Which hunteth Though hee bee as hungrie as a hunter See 1 Sam. 14.32 33 34. CHAP. XVIII Ver. 1. And the Lord spake SEE the Note on Levit. 7.22 Ver. 2. I am the Lord your God Your Maker and Master Ver. 3. After the doings of the Land of Aegypt Where and in Canaan these hainous sins are counted peccadillo's as at this daie also they are in Spain Italie Turkie where their Catamites are their serious loves Sodomie is hardly held a vice bestialitie was boasted of by Mahomet their prophet In their ordinances The Aegyptians made it lawfull so did the Persians for brother and sister to couple together in marriage Of this and the like ordinances it might bee rightly said as once it was of the cerimonial Law that they were statutes that were not good and judgments whereby they should not live Ezek. 20.25 Ver. 4. To walk therein Not to halt therein nor to take a turn or two or for awhile as Samson went with his parents till hee met with an honie-comb but indesinenter ambulabo Psal 1 16.9 1 Cor. 9.24 as David saith Walk and not bee wearie Run and not faint as those Isa 40. ult So run that yee may obtein saith the Apostle Ver. 5. Hee shall live in them As the flame live's in the oil as the creature by his food so the spiritual life is mainteined by an evangelical keeping of God's commandments As on the contrarie everie motion of the soul out of this waie tend's to death beeing as the motion of the fish out of his element Ver. 6. None of you shall approach viz. To couple carnally with them Ezek. 18.6 Isa 8.3 Yea though it bee under a pretext of marriage for by marriage they seem to justifie their incest which make's it the wors saith Tostatus whose reason here I better like then that of Cardinal Campeius though it sound somwhat like If comparison should bee made said this carnal Cardinal much greater offens it is a Priest to have a wife then to have and keep at home manie harlots For they that keep harlots said hee as it is nought that they do Act. and Mon. fol. 790. so do they acknowledg their sin the other persuade themselvs to do well and so persist without repentance or conscience of their fact Ver. 7. Shee is thy mother And so it is against nature to lie carnally with her Aristotle tel's of a Camel that killed his keeper for caussing him to cover his dam and of an hors that cast himself down head-long after hee had don the like Hist animal l. 9 cap 47. Ver. 8. It is thy father's nakedness For the wife hath not power over her own bodie but the husband and when her chastitie is assaulted shee should saie saith Chrysostom Non est corpus meum sed mariti My bodie is not mine but my husband's Ver. 9. Or born abroad i.e. base-born which our English laws call natural children The Hebrews call them brambles and Mamzerim spots abroad and Shatukim such as must saie nothing when others are praising their parents The Greeks call bastards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becaus they are their father's reproach and are subject to contempt and contumelies of others Ver. 10. For their's is thine own nakedness Children are but the father multiplied the father of another edition Ver. 14. Of thy father's brother The nakedness of whose wife is called his nakedness becaus man and wife are one flesh Mat. 19.6 See the Note there Ver. 17. It is wiokedness Wickedness with a witness and yet avowed for lawfull by som odious upstart Sectaries Hist Davidis Georg p. 28 29. Little non-such p. 5 6 7. who teach that those marriages are most laudable that are betwixt persons nearest in blood brother and sister father and daughter mother and son c. This they shame not to set forth in print Ver. 18. A wife to her sister i. e. Anie two women togethen Compare Ezekiel 1.9 Here Polygamie is flatly forbidden In which sin manie of the Patriarchs lived and died not through anie impietie the Lord testifying that their hearts were upright but meerly through the mistaking of this text as it may seem taking the word sister for one so by blood which was spoken of a sister by nation as those clauses to vex her and during her life do evince Ver. 19. Vnto a woman See the Note on Chap. 15.24 Ver. 20. To defile thy self As David how did hee moil himself with Bathsheba and chased away that pure spirit Psal 51.10 11 12. Casta Deus mens est Ver. 21. Pass thorough the fire Either to bee burned to death in honor of that abominable idol or to bee consecrated thereto by passing between two fires which scorched them See the Note on Mat. 5.22 Neither shalt thou prophane the name i. e. Caus it to bee prophaned and blasphemed by others as Pro. 30. 9. 1 Tim. 1.20 with the Note there Ver. 22. Thou shalt not lie with mankinde The Sodomites sin Gen. 19.5 See the Note there This saie the Hebrews was Ismaël's sporting with Isaac and this saie others was the sin of Joseph's brethren the evil report whereof hee brought to his father A sad report it was surely to our king Henrie the first that was brought him concerning his eldest son William who crossing the seas from France to England was with manie other Gallants cast away by shipwrack being Sodomiticâ labe infecti ferè omnes saith Guliel Parisiensis almost all of them infected with this abomination of going after strange flesh Jude 7 8. Ver. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. mag mor. cap. 5. Neither shalt thou lie with anie beast See what a foul sink of sin man's nature is who would think that anie such surpassing wickedness so Aristotle cal's bestialitie should ever enter into man's heart but there as in the sea is that Leviathan the divel and there are creeping things abominable and uglie lusts innumerable Ver. 24. The nations are defiled And yet are not the Scriptures defiled by
say It was a merry world before there was so much preaching and teaching In terris manducant quod apud inferos digerant Aug. And ye shall eat Flesh with a vengeance which ye shall eat on earth but disgest in hell Vers 20. But even a whole moneth Deus saepè dat iratus quod negat propitius Patientia Dei quo diuturnior eò minacior Poena venit gravior quò magis sera venit Gods forbearance is no quittance fatted beasts are but fitted for the slaughter wicked men are killed with kindnesses Ease slayeth the foolish Prov. 1.32 Vers 21. Six hundred thousand foot-men In the conquest of Canaan there is no mention of horsemen The adversaries both Egyptians and Canaanites had horses and chariots not so this people of Israel See Psal 33.17 Vers 22. Or shall all the fish of the Sea Moses forgat belike the fowls of the ayr but God sent them such a drift of quailes as Moses dream't not of he fed them with meat of Kings bread of Angels Vers 23. And the Lord said unto Moses God bears with Moses here which afterwards he did not Num. 20.12 because then he shewed his distrust before the people God will not pass by the scandalous practices of his own people without a sensible check Vers 24. And set them round about the Tabernacle That the fear of the Lord might be upon them c. 2 Chron. 19.6 7. and that they might carry themselves worthy of God who had set them in place of Judicature To the company of the Areopagites Judges in Athens none were admitted but wise wealthy and noble men famous for good life and innocency Nay men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose behaviour was intolerable after they were chosen into the Colledg of the Areopagites abhorring and blushing at their former disposition changed their natures and embraced vertue Vers 25. Took of the spirit See the Note on vers 17. They prophesied Nec praedicendo nec praedicando but by uttering grave and wise sentences Apophthegmes or counsels as Moses did concerning the publike affairs of Israel by politicall and prudential speaking of things appertaining to government Vers 26. But there remained two of the men Being stayed by some lawful occasion as 1 Sam. 20.26 Jer. 36.5 or haply out of sense of their own insufficiency as 1 Sam. 10.22 Howsoever hereby it appeared to all the people that these seventy Seniours were set apart by God for the service Vers 27. And there ran a young man Three manner of persons said Mr. Latimer can make no credible information 1. Adversaries and enemies 2. Ignorant persons and without judgment 3. Whisperers and blowers in mens ears that will utter in hugger-mugger more then they dare avow openly Vers 18. My Lord Moses forbid Thus the spirit that is in us lusteth to envy Jam. 4.5 Nero omnium erat aemulus qui quoquo modo animum vulgi moverint Nero envyed every man that excelled Vers 29. That all the Lords people This is not meant of a salvificall teaching others but a political discoursing unto others See the Note on ver 25. Vers 32. And they spread them They fed without fear Jude 12. though foretold they should pay dear for these murthering morsels ver 20. that which they eat being saweed and that which they drank being spiced with the bitter wrath of God Job 20.23 Vers 34. They buried the people Who by a hasty testament bequeathed this new name to the place they lay buried in CHAP. XII Vers 1. ANd Miriam and Aaron spake She is set first because chief in the transgression Her discontent might arise from this that being a Prophetess she was not one of those seventy that were chosen to be helps in government Chap. 11. According to her name Miriam would be exalted Ambition rides without reins Because of the Ethiopian woman Zipporah the Midianitesse see Habac. 3.7 to whom he had been married many years before but they were resolved to pick a hole in Moses's coat An ungodly man diggeth up evil Prov. 16.27 but for Moses to be thus used by his own brother and sister was some triall of his patience To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by professors is very grievous Zedekiah feared more to be mocked by the Jews then by the Chaldees Jer. 38.19 For he had married an Ethiopian That was an old fault if any and should have been buried in oblivion Luther married a wife unseasonably when all Germany was now embroyled and embrewed in the blood of the Bores and when all Saxony was in heaviness for the death of their good Prince Elector Frederick This his best friends disliked and bewailed Mel. Epist ad Camerar As for Melancthon Quoniam vero inquit ipsum Lutherum quâ—dammodò tristiorem esse cerno perturbatum ob vitae mutationem omni studio benevolentia consolari eum conor Because I see him somewhat cast down saith He at the late change of his condition I strive all I can to comfort him Vers 2. Hath the Lord spoken only by Moses Every man would be something at home and many care not to raise themselves upon other mens ruines self-Self-love teacheth such to turn the glass to see themselves bigger others lesser then they are That man hath true light that can be content to be a candle before the Sun of others And the Lord heard it Without any delation of Moses But while Moses is dumb God speaks while he is deaf God hears and stirres The more silent the patient is the more shrill his wrong will be Vers 3. Now the man Moses was very meek So free from passions if Josephus may be believed that he knew no such thing in his own soul he only knew the names of such things and saw them in others rather then in himself Of Beza it is said quòd sine felle vixerit that he was without gall or guile and he lived to a great age as Moses did and as Mr. Dod did their meekness preserved them Above all the men And yet Moses could be angry enough when there was cause Exod. 11.8 16.20 Levit. 1â— 16 Numb 16.15 c. Yea how blessedly blown up was he with a zeal for God Exod. 32.19 and what a stomack shews he in that case Nazianzen saith of Athanasius that he was Magnes Adamas a Load-stone in his sweet gentle drawing nature and yet an Adamant in his resolute stout carriage against those that were evil Vers 4. And the Lord spake suddenly God takes his part ever that fights not for himself Christ that said I seek not mine own glory adds But there is one that seeks is and judgeth Here he appears as a swift witness Mal. 3.5 c. a sharp revenger of his servants injuries The rule is Injuria illata legato redundat in legantem Wrong done to a messenger reflects on him that sent him Vers 7. My servant Moses is not so God had never so
the Lord See the Note on vers 8. Vers 22. We will send men before us Thus empty man will be wiser then God Iob 11.12 though Man be born like a wild asse-colt It was unbelief that prompted them to this practice for they could not enter because of unbelief Carnall policy serves the worldling as the Ostrich wings to make him outrun others upon earth but helps him never a whit towards Heaven Vers 23. Pleased we well Seeing you were set upon it and it would be no better Vers 25. And brought us word again Ioshua and Caleb did for the rest are not here reckoned of God counts of men by the goodness that is in them Vers 27. Because the Lord hated us A gross mistake Why should it then so greatly grieve us that our good intentions are so much misconstrued That is here complain'd of as an argument of Gods hatred that he intended for an instance of his love Deut. 4.37 7.8 In quo dilexistinos Mal. 1.2 wherein hast thou loved us said those Male-contents in Malachy that cast the helve after the hatchet as the proverb is and like children because they might not have what they would grew sullen and would have nothing Vers 31. As a man doth bear his son Charily and tenderly as his own bowels not hating them as they desperately belyed the Lord vers 27. For if a man finde his enemy will he let him go well away 1 Sam. 24.19 Will he accommodate him as God did these murmurers Never was any Prince served in such state as they were Vers 32. Ye did not believe Sic surdo plerunque fabulam there was none within to make answer Who hath believed our report c We cannot get men to credit us Vers 37. The Lord was angry with me The Saints afflictions proceed oft from love displeased from love offended Fury is not in God Isai 27. Vers 41. We have sinned we will go up Temporaries are set upon sin in the very confession therof Unless to the confession of sin we add confusion of sin we do nothing Prov. 28.13 Yet honour me before the people said Saul Give me a bribe said trembling Felix CHAP. II. Vers 1. THen we turned viz. When we had bought our wit and had paid for our learning by our late discomfiture Vers 3. Turn you North-ward Thus God word was their directour unto all places and in all actions In which respect these historics of holy Scripture excell all humane histories in the world as is well observed That which they tell us of their Dea vibilia guiding passengers c. is a meer fiction Vers 4. Which dwell in Seir To distinguish them from the Amalekites Esaus seed too but devoted to destruction And they shall be afraid of you Though worse afraid then hurt Hic rogo non furor est ne moriare mori We read of some Iewes that at the sack of Ierusalem killed themselves lest they should be taken by the enemy Vers 5. Because I have given mount Seir Thus the Most High divided to the nations their inheritance Deut. 32.8 And a man must needs have some right to his inheritance to his portion Psal 17.14 What Ananias had Act. 5. was his own whilest he had it as Peter tells him yet Satan had filled his heart It is therefore a rigour to say the wicked are usurpers of what they have and shall be called to account for it When the King gives a traitour his life he gives him meat and drink that may maintain his life That Duke D' Alva is worthily taxed for a tyrant that starved his prisoners even after quarter saying though he promised to give them their lives he did not promise to finde them meat Grimston hist of Netherlands Wicked men have both a civile title to that they have and a title before God who will call them to account indeed at last day not for possessing what they had but for abusing that possession Vers 6. Buy meat of them for money Money answereth all things saith Solomon Eccles 10.19 Money is the monarch of the world saith another and heares most mastery But that covetous Chaliph of Babylon taken by Haalon brother to Mango the great Cham of Tartary Turk hist fol. 113. and commanded to eat his fill of that great wealth that he had heaped up together found ere he dyed that one mouthfull of meat was more worth then a whole housefull of money Vers 7. For the Lord thy God hath blessed thee viz. With money to fetch thee in other commodities It is the blessing of God when all 's done that maketh rich without this men do but labour in the fire labour all night and take nothing trouble themselves to no purpose all their endeavours are but Arena sine calce sand without lime they will not hold together but like untempered morter fall asunder there being a curse upon unlawfull practices though men be never so industrious as you may see in Iehoâ—achiâ— Ier. 22. Vers 9. Because I have given Ar The royall city set upon an hill Num. 21.15 28. God as liberall Lord gives not some small cottage or annuity for life to his elder servants great men use to do but bountifully provides for them and theirs to many generations Who would not serve thee then O King of nations Vers 10. Many and tall are the Anakims And if God cast out those Emims or terrible-ones before the Moabites will he not much more cast out these Anakims before the Israelites Nihil unquam ei negasse credendum est Hieronym quem ad vituli hortatur esum Vers 12. As Israel did unto the land This and some other parcels scattered here and there seem to have been added to Moses his words whether by Ioshua or Ezra or some other Prophet it much matters not after the conquest of the land of Canaan Vers 19. Because I have given it See the Note on vers 5. Vers 20. Zamzummims 1. Big and boisterous bearing down all before them presumptuous wicked ones they were and yet they called themselves Rephaims that is Phisitians or preservers such indeed rulers ought to be Isai 3.7 The Greeks therefore call a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medela Cornel. a Lapid in Isai 3.7 because he is to be ligator vulnerum chirurgus Reip. medicus the common-wealths Surgeon and Physitian But such were not these Zamzummims more then in name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As he said of his bow thy name is life but thy use is present death Vers 23. And the Avims which dwelt in Hazeroth These are ancient things as it is said in another case 1 Chron. 4.22 such as whereof there is no record but this extant in the world Well might that Egyptian Priest say to Solon that wise man of Greece You Greeks are very babyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sic. neither is there an ancient writer amongst you Vers 26. With words
their corrupt doings Ezek. 20.43 44 and 36.31 32. Vers 8. The Lord was angry God is said to be angry when he doth as an angry man useth to do viz. 1. Chide 2. Smite revenge being the next effect of anger Vers 9. When I was gone up into the Mount Sins are much aggravated by the circumstances and every sin should swell as a toad in our eyes we should bring them out as they took the vessels of the Temple Ezra 8.34 by number and by weight See Lev. 16.21 all their transgressions in all their sins Vers 10. See the Note on Exod. 31.18 Vers 12. Arise From off thy knees the petitioners posture Saint Iames they say had knees as hard as cammels knees with continuall kneeling Euseb Hieron Act. Mon. fol. 1579. and Hilarion was found dead in his Oratory with knees bent eyes and hands lift up Father Latimer during his imprisonment was so constant and instant in prayer that oft-times he was not able to arise without help Vers 14. Let me alone See the Note on Exod. 32.10 Vers 15. So I returned Yet not till he had first prayed and prevailed Exod. 32.1 14. Vers 16. Ye had turned aside quickly Levitate prorsus desultoria Apostates have religionem ephemeram being constant in nothing but in their inconstancy Vers 17. And cast them See the Note on Exod. 32.19 Vers 19. For I was afraid Moses was more troubled for the people then the people were for themselves so was Dauiel for Nebuchadnezzar Chap. 4.19 and Nahum for the Caldeans Chap. 3.16 Vers 22. And at Taberah Catalogues should be kept of our sins and oft perused yea though they be pardoned that we may renew our repentance and keep our souls humble supple and soluble Vers 24. You have been rebellious Here he repeats the former charge vers 7. which now he had sufficiently proved against them We must object no more against any man then we are able to make good If Erasmus had lived to these dayes Erasmus epist ad Bilibâ—ld very shame would have cram'd those words of his down his throat Vbicunqu eregnat Lutherus ibi literarum est interitus duo tantum quaerunt censum vxorem Wheresoever Luthers doctrine takes place learning is little set by all the care is for a wife and for wealth Os durum Vers 25. Thus I fell down The three former verses come in by a parenthesis Here he returns again to the history of his interceding for them the second time Vers 26. I prayed And he had a hard tug of it but prayer is the best lever at a dead lift CHAP. X. Vers 1. LIke unto the first Which Moses had broken to shew how we in our nature had broken the law and could not be saved by the keeping of it This Christ our true Moses repaires again writing the law not in tables of stone but in the heart of unbelievers and enabling them in some good measure to keep it Iob. 1.17 walking as Luther phraseth it in the heaven of the promise but in the earth of the law that in respect of believing this of obeying Vers 2. Which thou breakest See the Note on Exod. 34.1 Vers 3. And I made an Ark In its use far beyond that Persian casket imbroydered with gold and pearle which Alexander reserved for Homers Iâ—â—ads Vers 4. Out of the midst of the fire The law was given in fire it is a law of fire Deut. 33.2 given by God who is a consuming fire Heb. 12.29 and hath a tribunall of fire Ezek. 1.27 and shall plead with transgressours in flames of fire Isai 66.15 16. the triall of our works shall be by fire 1 Cor. 3 13. Let us therefore have grace whereby we may serve God acceptably with reverence and godly fear It is the Apostles use Heb. 12.28 Vers 5. And put the tables in the Ark Which was thenceforth called the Ark of the Testimony Vers 6. And the children of Israel Here are some seeming contradictions betwixt this place and that Num. 33.31 32. But though they seem to be as the accusers of Christ never a one speaking like the other yet if we well observe the text and consult with interpreters we shall finde them like Nathan and Bathsheba both speaking the same things Vers 7. A land of rivers of water A rare thing in a dry desart Lysimachus sold his crown for a less matter Vers 8. At that time viz. Whiles they were yet at mount Sinai for the two former verses are inserted by a parenthesis The Lord seperated the tribe of Levi This setting up of the Ministery amongst them is reckoned as a sign of Gods singular love to them And so it is to us no doubt albeit a late pamphleter makes that sacred and tremend function of the Ministery The Compas Samaritan to be as meer an imposture as very a mystery of iniquity as arrant a juggle as the papacy it self Now the Lord rebuke thee Satan To stand before the Lord As also the Angels do Luk. 1.19 Vers 12. What doth the Lord thy God require of thee Beneficium postulat officium Mercy calls for duty But to fear the Lord This is the totum hominis Eccles 12.13 the bonum hominis Mic. 6.8 the unum necessarium Luk. 10.42 the primum quarendum Mat. 6.33 Vers 14. Behold the heaven and the heaven of heavens Not the ayre and sky only the visible heaven but the third heaven whereof no naturall knowledg can be had nor any help by humane arts Geometry Opticks c. For it is neither aspectable nor moveable The earth also So that there was no necessity of pitching upon thee for his peculiar fith he had choyce enough before him Vers 15. To love them Because he loved them as Chap. 7.7 8. See the Note there Vers 16. Circumcise therefore Deus jubendo juvat Set about this work in Gods strength and pray that the heaven may answer the earth Hos 2.21 For it is a work that must be done without hands Col. 2.11 Beg of God to thrust his holy hand into our bosome Aug. in Exod. quaest 55. and to pull off that filthy foreskin urge him with his promise Deut. 30.6 doubt not of his power lex jubet gratia juvat c. Vers 17. Is God of Gods And will be served like himself Vers 19. Love ye therefore the stranger And so shew your selves the friends of God Cicero For idem velle idem nolle ea demum vera amicitia est Friends are like-minded Vers 21. He is thy praise Thy praised one Psal 18.3 or thy praise-worthy one He is also thy chief glory and praise amongst all nations who shall admire thy happiness in such a God! CHAP. XI Vers 1. THerefore thou shalt love the Lord Cos amoris amor Ama amorem illius saith Bernard Not to love them that so loved us is to be worse then a Publicane more hard-hearted then a Jew Matth. 5.46 That the three children burnt not in