their evil courses Ezek. 23.8 20.5 7 8. Ios 24.14 It is written as a heavie curs of God Levit. 26.17 If yee still trespass against mee I will set Princes over you that shall hate you Mischeivous odious Princes odious to God malignant to the people Vers 20. And they met Moses How readie are wee to mistake the grounds of our afflictions and to cast them upon fals causes 1 King 17.18 The Sareptan told the Prophet that hee had killed her son Vers 21. The Lord look upon you Thus wee have seen dogs in a chafe bark at their best friends Vers 22. And Moses returned unto the Lord Hee turned aside as it were to speak with a friend and to disburthen himself into God's bosom This is the Saints privilege See the Note on Matâ—h 11.25 Vers 23. Neither hast thou delivered Here Moses himself was too short-spirited Hee considered not belike that God's promises do manie times bear a long date neither is it fit to set him a time or to awaken him whom our soul loveth untill hee pleas Do but wait saith the Lord. Habac. 2.3 You shall bee delivered you shall bee delivered you shall bee delivered you shall you shall So much that text in effect soundeth and assureth CHAP VI. Vers 1. Then the Lord said unto Moses PArdoning the faults of his praier God grant's him a gracious answer so hee dealt with David Psal 31.22 For I said in my hast I am cut off from before thine eies Nevertheless thou heardest the voice of my supplication when I cried unto thee Vers 2. Scalig. de Subtiâ—t I am Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger's word that do Peress Gregorie's word that have beeing of my self give beeing to all things elf and in special to my promises to perform with my hand whâ—t I have spoken with my mouth 1 King 8.15 onely God exspect's that men put his promises in suit by their prayers as here and burthen him with them as that Martyr said Vers 3. By the name of God Almightie See the Note on Gen. 17.1 The sens is this saith Cameron Quantum illis sufficiebat tantum indulsit Camer de Eccles non indulsit quod erat summum Hee gave them enough but not the main But by my name Jehovah That is by the import of this his name the full performance of his promises God was known to the Patriarchs by this name Jehovah quoad esse Dei but not quoad esse rei Vers 4. To give them the land of Canaan And a better thing with it the Kingdom of Heaven Heb. 11.10.16 Vers 5. I have heard the groanings Hee heareth the young ravens that crie unto him but by implication onely Psal 147.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a hoars voice unfit to move pitie whence also they have their name in the Hebrew how much more his own covenanters Vers 6. And I will bring you out A great deliverance but nothing to that which Christ hath wrought for us from the tyrannie of sin and terror of hell Vers 7. And I will bee to you a God This is the top of anie man's happineâ—s to have God for his God What can such a man want Psalm 23.1 As hee in Plutarch said of the Egyptians that though they had no musick nor vines amongst them Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they had Gods Vers 8. And I will bring you See vers 4. Vers 9. But they hearkned not The ear which taste's words as the mouth doth meat was so filled with choller that they could relish no comfort It is ill sowing in a storm giving physick in a feaver-fit The easiest medicines or waters are troublesom to sore cies So here Quicquid recipitur recipitur ad modum recipientis Vers 11. Go in speak unto Pharaoh Whether hee will hear or whether hee will forbear Ezek. 2.5 Speak when God bid's us though it may seem to little purpose Wee have lost manie a wors labor The man of God must bee patient tolerant to all yea to those that oppose proving if at anie time God will give them repentance 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vers 12. Of uncircumcised lips Or of an heavie speech word bound Thick-lipped A thin lip is a sign of eloquence Job 12.20 Pitho sits in such lips Vers 13. And the Lord spake unto Moses Notwithstanding his former tergiversation and the peoples peevishness Mens wickedness cannot interrupt the cours of God's goodness Vers 14. These bee the heads This is a digression to shew the descent of Moses and Aaron Digressions in divine discourses are not alwaies and absolutely unlawful God's Spirit somtimes draws aside the doctrine to satisfie som soul which the Preacher know's not and sparingly used it quickeneth attention Vers 15. The son of a Canaanitess whom it was not lawful for him to marrie but hee was a head long and head-strong bold and fierce fellow Gen. 34.25 and 49.7 bound by Joseph Gen. 42.24 As one that had been most forward to sell him to the Midianitish Merchants Simeon also is left out in Moses his blessing Deut. 33. Vers 16. Of the sons of Levi Upon this family hee insist's and therefore hasten's to it Speak ever to the purpose Vers 20. Jochebed his father's sister See Chap. 2.1 Vers 21. Thuc. hist â—ib 124. Korah That ringleader of Rebels Num. 16.1 Vers 23. Elishaba Or Elisabeth a prince's sister Num. 2.3 Our English Elisabeth was by a French Dutchess said to bee the most glorious and most happie woman that ever swayed Scepter Vers 30. Of uncircumcised See the Note on vers 12. CHAP. VII Ver. 1. And the Lord said unto Moses IN answer to his last exception which yet hee had answered before chap. 4. ver 16. God bear 's with our infirmities A God to Pharaoh Armed with mine autoritie a Vice-God Shall bee thy Prophet i. e. Thy spokesman and interpreter Vers 2. Thou shalt speak Gods word must bee spoken however it bee taken Vers 3. And I will harden See the Note on chap. 4.21 The Dutch have a proverb Quem Deus excaecaturus est huic primum oculos claudit When God will blinde a man hee first closeth up his eies Vers 4. And Pharaoh shall not hearken This judgment God layeth upon manie of our hearers at this daie of whom after much paines taking wee may well complain as the herdsman did in the Poet. Heu mihi quà m pingui macer est mibi â—â—urus in aruo Vers 5. And the Egyptians shall know To their cost when the Lord's hand that is lifted up in threatning shal fall down in punishing Lord saith the Prophet when thy hand is lifted up they will not see but they shall see c. Isai 26.11 God will unseal their heavie eies with scorching plagues and rous them with horror enough Vers 6. Did as the Lord commanded them Mallem obediâ—e quà m miracula facere faith Luther Their obedience yielded them more comfort
hist Pontif. Rom. p 309. And how fitly are the Papists called Heathens by Saint John Revel 11.2 Sith besides their Atlas of Rome on whose shoulders the whole Church that new heaven must rest there was at Ruremund in Gilderland a play acted by the Jesuites Anno 1622 under the title of the Apotheosis of Saint Ignatius Vers 27. And all the days of Methuselah He lived longest of any yet wanted thirty one yeers of a thousand Nemo patriarcharum mille annos complevit quâ—a numerus iste typum babeat perfectionis â—ic nulla perfectio pietatis Occolampad Oecolampadius thinks there was a mystery in this that they all dyed short of a thousand which is a type of perfection To teach us saith he that live we never so long here and grow we never so fast in Grace we cannot possibly be perfect till we get to Heaven Henoch lived long in a little time and foreseeing the flood named his son Methuselah that is to say He dyeth and the dart or flood cometh And so it fell out for no sooner was his head laid but in came the flood Isai 57.1 The righteous are taken away from the evil to come And their death is a sad presage of an imminent calamity Hippo could not be taken whiles Augustine lived nor Heidelberg while Paraeus Semen sanctum statumen terrae Isai 6.13 Junius The holy Seed upholdeth the State Tertul. Absque stationibus non staret mundus The innocent shall deliver the Iland and it is delivered by the pureness of thy hands alone Job 22.30 When one sinner destroyeth much good Eccles 9.18 Paulin. Nolan in vita Ambros De Fabio Cunctatore Silius Ambrose is said to have been the Walls of Italy Stilico the Earl said That his death did threaten destruction to that Countrey Hic patria est murique urbis stant pectore in uno Vers 29. This same shall comfort us Herein a figure of Christ And Peter Martyr thinks that Lamech was in hope that this son of his would have been the Christ A pardonable error proceeding from an earnest desire of seeing his day whom their souls loved and longed for Saluting the promise afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. Heb. 11. and waiting for the consolation of Israel Luke 2.25 Vers 32. And Nâ—ah begat Sem Ham and Japheth Twenty yeers he had heard from God That the world should be destroyed before he had any childe Revel 14. Here was the Faith and patience of this Saint At length he hath Japheth first though Shem be first named because he was in dignity preferred before his brother to be grandfather to the Messiah Now any relation to Christ ennobleth either place or person If it were an honor to Mark to have been Barnabas his sisters son what is it then to be allyed to the son of God Mic. 5.2 Matth. 2.6 Bethlehem where he was born though it were least saith Micah yet it was not the least saith Matthew among all the cities of Judah because out of it should come Christ the Governor CHAP. VI. Verse 1. When men began to multiply NOt good men onely but bad men too who therefore took them more wives then one that they might multiply amain A numerous off-spring is no sure signe of Gods special favor It is well observed That when God promised children as a blessing he said Psal 118.3 Psal 104.15 Judg. 9.13 The wife should be as the vine and the children as olive plants Two of the best fruits the one for chearing the heart the other for clearing the face the one for sweetness the other for fatness Blessed is the man that hath his quiver full of such as are as the arrows of a strong man Whence it follows That they must have more in them thâ—n nature for arrows are not arrows by growth but by art So they must be such children the knottiness of whose nature is refined and reformed and made smooth by Grace This workmanship of God in the hearts and lives of children is like the graving of a Kings Pallace or the pollished corners of the temple Psal 144.12 This preserves Jacob from confusion and his face from waxing pale This makes religious parents to sanctifie Gods name even to sanctifie the holy One and with singular encouragement from the God of Israel Isai 29.22 23. It never goes well with the Church but when the Son marries the Mother Isai 62.5 Vers 2. That the sons of God saw the daughters Sons of God such as had called themselves by his name Chap. 4.26 his peculiar professant people called Sons of Jehovah Deut. 14.1 yea his first-born and so higher then the Kings of the earth Psal 89.27 Dan. 7.17 18. Hence Dan. 7. after mention made of the four Monarchies a greater then them all succeedeth and that is the Kingdom of the Saints of the most high Saints at large he meaneth all that have made a covenant with him by sacrifice Psal 50.5 Now we read of sacrificing Sodomites Isai 1 10. sinners in Sion Isai 33.14 profligate professors Matth. 7.23 That though called Israel yet are to God as Ethiopians Amos 9.7 Such were these Sons of God Saw the daughters of men that they were fair Beauty is a dangerous bait and lust is sharp-sighted It is not safe gazing on a fair woman How many have died of the wound in the eye No one means hath so enriched hell as beautiful faces Take heed our eyes be not windows of wickedness and loop-holes of lust Make a covenant with them as Joh Job 31.1 Pray against the abuse of them with David Psal 119.37 and curb them from forbidden objects as Nazianzen who had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nurture his eyes as himself tells us See the Note on Chap. 3.6 They took them wives Of their own heads without Gods license or parents consent as Esau did And of all which they chose that is That they liked and loved Thus Amor sormae rationis est oblivio insaniae proximus turbat cousilia altos gencrosos spiritus frangit Jerom. Eccles 11. as some marry by their ears upon meer hear-say others by their fingers ends for money so these gallants married by their eyes they were led by the lust of their hearts and sight of their eyes as Solomons yonker not considering that favor is deceitful beauty vanity c. And that many a woman is like Helen without but Hecuba within or an Earthen potsherd covered with silver-dross Prov. 26.23 Vers 3. My spirit shall not alway strive That is I 'll consult no longer but resolve to ruine them as some gloss it Or I 'll pull the sword out of the sheath the soul out of the body as others gather out of the Hebrew word here used Sunt qui deductum volunt à Nadan Vagina But they do best in my minde that sense it thus My Spirit whâ—reby I hitherto went and Preached by Noe and other
fear me said Joseph to his brethren for I fear God and so dare do you no hurt Ought ye not to have feared God said Nehemiah to those usurious Jews Neh. 5.9 Vers 12. And yet indeed See the Notes on Chapt. 11.29 Vers 13. When God caused me to wander Cum facerent Dii when they even God caused me The mystery of the Trinity though Calvin interpret it of the Angels Mysterium Triados Jun. as Cartwright likewise doth that of Solomon which Junius conceiveth to be spoken of the blessed Trinity There bee higher then they Eccles 5.8 sc That Three in One and One in Three Vers 14. And Abimelech took oxen Great men should be bountiful to good men Aeneas Sylvius was wont to say of learning how much more may it be said of grace Popular men should esteem it as silver Noblemen as gold Princes prize it as pearls Arcadius the Emperor gave his Schoolmaster Arsenes a holy man the revenues of all Egypt desiring him to pray for him Pecuniâ— nonegere quòd mundo jampridèm mortuus esset Parâ—i hist prosau medul pag. 495. Rom. 12.17 Arsenes promised him his prayers but refused his rich offer saying that he wanted no mony as being long since dead to the world Vers 16. I have given thy brother Not thee to avoyd suspition Provide we must things honest in the sight of all men and not onely keep a good conscience but a good name as much as may be learning this of the unjust Steward by lawful though he did it by unlawful means For our Saviour noted this defect when he said The children of this world c. Luke 16.8 It was good counsel that Livia gave her husband Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in vita It behoveth thee not onely not to do wrong but not to seem to do so c. We must shun and be shy of the very shew and shadow of sin if either we tender our credit abroad or comfort at home The Church took it ill that her veil was pulled off and that she was judged to be a dishonest woman Cant. 5.7 As in the first Chapter She prayes her Spouse to tell her where she may come to him for why should she be as one that turneth aside or as one that was veiled or covered a signe of lightness and dishonesty Gen. 38.14 15. She was willing to eschew all appearance of evil Some sense the Text thus I have given thy husband mony to buy thee a veil to cover thy face that all may know thee to be a married woman Vers 17. So Abraham prayed and God healed Abimelech Here was that of Saint James verefied Jam. 5.15 The prayer of faith shall save the sick and if he have committed sins they shall be forgotten him So he is healed on both sides Melch. Adam in vita Luther The story of Luther is well known how by his prayers he recovered Theodorus Vitus of a Consumption after the Physicians had given him up for dead The Saints are Gods favorites they may have any thing of him Sejanus found Tiberius so facile that he needed onely to ask Life of Sejanus by P. M p. 5. and give thanks He never denyed him any thing and oft-times prevented his request What shall we think of Gods good-will to his faithful servants and suppliants Vers 18. For the Lord had fast closed up all c. In quibus peccamus in iisdem plectimur God oft takes notice of the offending member Dives was tormented most in his tongue Quià linguâ plus peccaverat Evâ—g lib. 1. saith Cyprian Nestorii lingua vermibus exesa Archbishop Arundel was so smitten in his tongue that he could neither swallow nor speak for divers days before his death Atque id multi tum fieri putabant Tho. Gascon in Diction Theolog. Acts Mon. 1622. Zonaras quòd verbum Dei alligasset ne suo tempore praedicaretur saith the Historian The like is reported of Steven Gardiner Fertur Heraclius Imp. inguine sursùm converso faciem suam perminxisse nisi urina tabellâ imo ventri appositâ averteretur Idei accidisse creditum ob incestum cum fratris filia coitum CHAP. XXI Verse 1. And the Lord visited Sarah GOd payes not his people with words onely Plutarch as Sertorius did his Souldiers He fools them not off with fair promises as Ptolomee sirnamed therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did his favorites Pollicitis dives quilibet esse potest But is real yea royal in his promises and perfomances Of many promisers it may be said as Tertullian of the Peacock All in changeable colours as oft changed as moved Italians all as Aeneas Sylvius said of Italy Novitate quadam nihil habet stabile Not so their Ancestors the Romans They had a great care always to perform their word Insomuch that the first Temple built in Rome was dedicated to the godess Fidelity Great mens words saith One are like dead mens shooes he may go barefoot that waits for them Not so good men they will stand to their oath though it tend to their loss Psal 15.4 They are children that will not lye Isai 63.8 Tit. 1.2 Isai 65.16 Their Father is a God that cannot lye He is the God of Amen as Isaiah calleth him and all his promises are Yea and Amen in Christ Jesus the faithful and true witness 2 Cor. 1.20 Revel 3.14 Judah would not break promise with the Harlot lest he should be shamed Gen. 38.23 One of the laws of the Knights of the band in Spain was That if any of them broke his promise he went alone by himself and no body spake to him nor he to any When God serves any so let him be so served But the promises are ancient Tit. 1.2 And not any tittle of them as yet ever fell to the ground Wherefore gird up the loyns of your mindes and trust perfectly on the Grace that is brought unto you 1 Peter 1.13 Faithful is he that hath promised who also will do it 1 Thessalonians chapter 5. vers 24. Vers 2. For Sarah conceived By the force of her Faith though at first she faltered Heb. 11.11 And bare Abraham a son in his old age Beatae senectutis emeritae fidei filium Buc hole as One well calleth Isaac St. Paul for this saith he was born after the Spirit Gal. 4.29 Vers 3. And Abraham called the name c. A ridiculous name but such as God had imposed All Gods wayes are foolishness to the World Christ and all But as old men use to say to young They think us fools we know them to be so It will not be long ere they shall wail and howl out Nos insensati Wisd 5. we fools held their life madness c. Say therefore with David If this be to be vile wee 'l be more vile God hath a barren womb for mocking Michal He is a fool we say that would be laughed out of
vengeance Well might K. James say that if God did leave him to kill a man he would think God did not love him David Gods darling falling into that crimson sin carried the bruise of that fall with him to his grave Woe to those Italians Sands his Relation of West Relig. Sect. 13. that blaspheme oftner then swear and murther more then revile or slander Vers 23. They stript Joseph out of his coat For 1. It was an eye-sore to them 2. Therewith they would colour their cruelty And this whiles they were doing Ioseph used many intreaties for himself but they would not hear him Gen. 42.21 Reuben also pleaded hard for the child but all to no purpose Gen. 42.22 their tender mercies were cruelties Vers 24. They cast him into a pit Where they meant he should pine and perish with hunger which is a more cruel death Druso adcò alimenta subducta ut tomentum a culcitra tentaverit mandere Tacit. then to dye by the sword Lam. 4.5 Thus dyed Drusus by the command of Tiberius meat being denyed him he had eaten the stuffings of his bed I have heard of a certain Bishop saith Melancthon who having cast ten men into a dungeon for their religion sake kept them there so long without all manner of meat that they devoured one another Joh. Manl. loc com 124. Vers 25. And they sate down to eat To weep for their wickedness they should have sate down rather But the Devill had drawn a hard hoof over their hearts that either they felt no remorse of what they had done for present or else they sought to ease themselves of it by eating and merry-making They drank wine in bowles but no man was sorry for the affliction of Joseph Nay perhaps Amos 6.8 they had so tyred themselves with making away their brother that they were even spent again and stood in need of some refreshing The good providence of God was in it howsoever that they should there sit down till the Merchants came by from Gilead which was a Mart for Merchants Ier. 8.22 22.6 All things co-operate for good to them that love God Rom. 8.28 Vers 26. What profit is it c. Cui bono said that old Judge in Rome Cic. orat pro C. Rabir. This is a song that most men will listen to As the Jassians in Strabo delighted with the musick of an excellent Harper ran all away when once they heard the Market-bell ring save a deaf old man that could take little delight in the Harpers ditties But it were to be wisht that whenever we are tempted to sin we would ask our selves this question What profit is it c. Vers 27. For he is our brother and our flesh This consideration should be as the Angels call to Abraham to stay our hand from striking another 1. That he is our brother in respect of God for have we not all one father hath not one God created us Mal. 3.10 Next that he is our flesh in regard of our first parents Act. 17.26 Esay 58.7 Vers 28. For twenty peeces of silver A goodly price not all out the price of a slave Exod. 21.32 Here they sold the just one for silver Pirke R. Eliez ch 38. and the poor for a pair of shooes Amos 2.6 The Hebrews tell us that of these twenty shekels every of the ten brethren had two to buy shooes for their feet And they brought Ioseph into Egypt Little knowing what a price they had in their hand even the Jewel of the world and him that should one day be Lord of Egypt The Saints for their worth are called Princes in all lands Many righteous are many Kings Compare Matth. 13.17 with Luk. 10.24 Psal 45. Kings in righteousness though somewhat obscure ones as Melchizedek Heb. 7. They are called the world Joh. 3.16 every creature Mark 16.16 all things Col. 1.20 Gods portion Deut. 32.9 the dearly beloved of his soul Jer. 12.7 a royal Diadem in the hand of Iehovah Esay 62.3 This the cock on the dunghill the Midianitish muck-worms take no notice of They could see no comliness in Christ though the fairest of ten thousand nothing more then a despicable man Joh. 6. How can this man give us his flesh to eat God had hid him in whom all the treasures of worth and wisdom were hid under the Carpenters son Colos 2. This pearl was covered with a shell-fish so are all Gods precious people for most part abjects in the worlds eye their glory is within their life is hid they are great heirs but as yet in their non-age Kings but in a strange country heads destinated to the diadem but this the world knows not 1 Ioh. 3.1 Let it suffice us that God and all that can spiritually discern know it and so shall others as Ioseph's brethren did him in his bravery For when Christ our life shall appear we shall appear with him in glory Vers 30. The child is not and I c In an old Manuscript I met with these words thus pathetically rendred Heu quid agam periit puer ille puer puer ille Reuben was the eldest and therefore thought he should be most blamed Besides he had not forgot how highly his father had been lately offended with him for his detestable incest Vers 32. Know now whether it be thy sons coat One Philip Bishop of Beau-vieu in France in the time of our Richard the first being a martial man and much annoying our borders was by King Richard in a skirmish happily taken and put in prison The Bishop hereupon complained to the Pope who wrote in the behalf of his son as an Ecclesiasticall person c. The King sent to the Pope the armour he was taken in with these words engraven thereon Know whether this be thy sons coat or not Heyl. Geog. pag. 108. Which the Pope viewing sware it was rather the coat of a son of Mars then a son of the Church and so bad the King use his pleasure Vers 33. It is my sons coat c. The Lord may well say as much of hypocrites Their outward from of godliness is the garb of my sons and daughters but some evil spirit hath devoured them who use it only in hypocrisie They are fair professors but foul sinners And when the filthy sinner goes damâ—ed to hell what shall become of the zealous professor As the Churl said to the Bishop of Cullen praying in the Church like a Bishop but as he was a Duke going guarded like a tyrant Whither thinkest thou the Bishop shall go when the Duke shall be damned Vers 34. Mourned for his son many dayes Puerilitas est periculorum pelagus Few live to be old for one evil beast or another that devours them As for one apple that hangs till it falls many are endgel'd down or gathered off the tree We should learn to bury children and friends whiles yet alive by acting their death to our selves aforehand
service pleasing to God so they bee made and used freely as exercises of Pietie and as helps thereunto The same may bee said of things devoted 16. Novals were the fruits of trees which for the three first years beeing accounted as uncircumcised were in the fourth year offered up to the Lord to teach us that all our food is uncircumcised unto us by reason of sin but is circumcised by Faith in Christ beeing received with Praying and Thanksgiving 17. The holie Perfume figured the grace of the Holy Ghost wherewith the services of the Saints are sanctified 17. The holie water of Attonement was a figure of that blessed fountain of Christâ—s blood ever running for the washing away of the filth of sin 19. The burning of the Sacrifices signified Christ burnt in the fire of his Father's wrath for our sins but the burning of the garbage and excrements shadowed out the crucifying of the old man Lastly those things that were not to bee burnt noted the victorie of Christ and of our faith 20. The two Trumpets of silver were used by the Priest for causses Ecclesiastical and Civil As to the former they blew to call an Assemblie and to rejoice spiritually and this they did without an alarm As to the later they sounded to go forward or to go forth to battle and this was don with an alarm By all which was signified the glorious instancie and efficacie of God's faithful Ministers in reproving of sin in preaching the glad tiding of salvation and in stirring men up to the spiritual warfare SECT VI. Of Holie Persons HOlie Persons are considered either in general or more particular That which is to bee taken notice of in the general is that God would not approve of anie work but what was don by a sacred person To teach us that good works pleas not God unless the man that doth them bee first justified More particularly Holie Persons were either those that served at the Altar or other holie Ones Those that served at the Altar were the High-priest the rest of the Priests and the Levites Those other holie Ones were the Nazarites and clean persons â—et us view them severally 1. The office of the Priest was to offer Sacrifice and to praie for the people hereby was signified the Merit and Intercession of Jesus Christ 2. The Consecration of the Priests and their freedom from all bodily blemish signified the holiness of Christ both habitual and actual 3. The holie Garments and their stately braverie signified the beautie and braverie of Christ and his Church Psalm 45. 4. The Annointing of the High-priest signified the annointing and appointing of Christ to his office of Mediator 5. The holie Abstinence of the Priests signified the actual holiness of Christ 6. The High-priest was a lively type of Jesus Christ as the Apostle excellently set's forth in his Epistle to the Hebrews The other Priests represented our dignitie in Christ and our dutie toward him 1 Pet. 2. Apoc. 1.5 6. The High-priest shadowed out both the Person and the Office of Christ His Person as hee was a man like unto other men and yet superior to them in Office and Ornaments which Ornaments did thus represent the three-fold Office of Christ The bells and pomegranates hanging at the hem of his garment signified the Prophetical Office of Christ The Plate of Gold whereupon was engraven HOLINES TO THE LORD signified his Priestlie Office The Bonnet Mytre upon the High-priest's head typified his Kinglie Office Other ornaments common to the High-priest with the rest of the Priests signified partly the gifts of Grace and partly the Christian Armor which the Apostle describeth Ephes 6. as consisting in the girdle of truth the brest-plate of righteousness c. 7. Those twelv pretious stones in the Breast-plate were a type of the old and new Church that consisting of twelv Tribes and this collected by twelv Apostles Those two pretious stones in the shoulder-piece figured likewise those two Churches as they have the two Testaments Those two pretious stones in the Breast-plate of Judgment the Vrim and Thummim were a type of Christ who is our onely Light and Perfection 8. There was but One High-priest there is but One Mediator betwixt God and man the Man Christ Jesus 9. The Priests onely did partake of the Sacrifices so Christians onely have communion with Christ 10. Aaron bore the Names of the Children of Israel before the Lord So doth Christ his Church and all the members thereof for whom hee continually appear's in heaven 11. The binding of woven work strengthened the robe that it might not rent This signified the righteousness and strength of Christ for the salvation of his people and subversion of his enemies 12. When Aaron entered into the holie Places his bells gave a sound Hereby was signified Christ's Intercession for us the Spirits making request in us and the dutie and propertie of all faithful Pastors 13. The High-priest might not marrie anie but a virgin from among his own people This figured that the Church was to bee presented unto Christ as a pure virgin 14. The High-priest was forbidden to lament or to rent his garments So Christ after his Resurrection obteined Glorie and Joie without anie mixture of grief or ignominie 15. The Priests and Levites that served at the Tabernacle figured the Ecclesiastical Hierarchie as it admit's of divers Orders and Degrees 16. The Nazarite's Vow was to separate himself unto the Lord by a special holiness Hereby was signified the puritie of Christ and withal his countrie of Nazareth by an allusion of name 17. Those that were Legally unclean either by meats or carcasses of men or leprosie were first separated and then cleansed In like sort all our sins of what size soever do separate us from God and som of them from his Church also beeing all expiated in and by Christ alone 17. The uncleanness of childe-bearing-women set forth the filth of natural corruption 19. The casting of Lepers out of the Camp was a figure of Excommunication 20. The hous and all the goods of Lepers were unclean and therefore either burned or destroied To teach us to abolish all instruments of Idolatrie 21. Lepers after they were cleansed shewed themselvs to the Priest who was to pronounce them clean This was a type of Church-Absolution 22. The Leper beeing cleansed was to offer two little Birds whereof the one was killed the other was let go free Hereby was figured the death of Christ and the power of his Godhead in his Resurrection and Asscension 23. Unclean meats were a part of the Jewish Pedagogie and signified that there is a mixture of clean and unclean persons in the Church It further figured that distinction of Jews from Gentiles which distinction is now taken away by Christ Acts 10. And hitherto Alstedius Now let us proceed and go on where wee left in explaining the Text. Ver. 18. They removed c. viz. From the hill-foot where they stood and trembled Deut. 4.11
proelium inibat vltimus conserto proelio excedebat he was first in the battell and last out And the same is storied of Albert Marquess of Brandenburg Buchole In congressibus prior pugnam iniit victor à proelio excessit vltimus Vers 10. Then proclaime peace unto it Heb. Shalt call unto it for peace This hath been the practice of most nations The Romans sent their caduceum et hastam the Herald was commanded Gel. lib. 16. cap. 4. to throw his weapons on the enemies ground with this speech Ego populusque Rom. hoâ—inibus Hermundulis bellum dico facioque I and the people of Rome bid battell to the Hermunduli Alexander the great when he besieged any city would send his Herald into it with a burning torch in his hand to proclaim that if any man would repair and submit himself unto him while that torch continued burning he should be safe otherwise Turk hist they should expect nothing but fire and sword Tamerlain when he came against any place first he hanged out a white flag of grace then a red and lastly a black flag to shew that now there was no hope of mercy for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God loves to give warning saith Herodotus a heathen And the Turks are of opinion â—b 344. that God would not prosper them in their assaults except they first make to their enemies some offer of peace how unreasonable soever it forceth not So they did at the last fatall siege of Constantinople Vers 11. And open unto thee As Tournay in France did to our Henry the eight with ten thousand pound sterling for the Citizens redemption yet was it never till then counted so invincible that this sentence was engraven over one of the gates Iannes ton me a perdu ton pucellage Speeds hist of Engl. 1001. thou hast never lost thy maiden-head Vers 13. Thou shalt smite every male thereof Let them pay for their pervicacy So Caesar answered the Adviatici Si priusquâ—m aries murum attigisset se de dissent Caes 2. Gallic Connestab 6. that he would have spared their city if they had yielded before he had assaulted And so the Duke D' Alva much blamed Prosper Columnus for receiving a castle upon condition after he had beaten it with the cannon Howbeit in the L. Protectours expedition into Scotland in the raign of Edward the 6. one castle when they understood they were not able to hold out and that their obstinacy had excluded all hope of pardon they made petition that they might not presently be slain but have some time to recommend their souls to God and afterwards be hanged Life of Edw. 6. by Sr. Jo. Heywood This respite being first obtained their pardon did the more easily ensue Vers 17. The Hivites and the Iâ—busites The Gergashites are not reckoned among the rest as neither are they Iâ—sh 9.1 happy because they accepted of conditions of peace Vers 19. Thou shalt not cut them down Fruit-trees might not be destroyed doth God take care for trees It was to teach us that if we bring forth fruit fit for Gods taste and rellish sanctifying God and Christ in our hearts we shall not be destroyed Oakes bring forth apples such as they are and acorns but not fit for meat CHAP. XXI Vers 1. IN the field Or elsewhere the field is instanced because in places more frequented murders are not so easily concealed or so commonly committed Vers 2. Then thy Elders Some of the Sanhedrin Vers 3. Shall take an heifer Signifying Christ who is the propitiation for his peoples sins 1 Joh. 2.2 Vers 4. Which is neither eared nor sown That is that afterwards should neither be tilled nor sown for horrour and hatred of the innocent blood there spilled So the mountains of Gilboah 2 â—am 1 Vers 5. And by their word i. e. According to that exposition that they shall give of Gods Word and not by any absolute or arbitrary power of their own Vers 6. Shall wash their hands An old ceremony used in this case by the Gentiles also as the Scholiast upon Sophocles sheweth See the Note on Matth. 27.24 Vers 27. And they shall answer To the Priests examining them and in Gods name making inquisition for blood Vers 8. And the blood shall be forgiven The fault of not well watching and guarding the place where the murther was committed Our King Alfred was the first that divided this Kingdome into Shires He ordained also that his Subjects should be divided into tens or tithings every of which severally should give bond for the good abearing of each other By this course men were not only careful of their own actions but each had an eye to all the nine for which he stood bound as the nine had over him Insomuch that a poor girle might travel safely with a bag of gold in her hand and none durst meddle with her The ancientest of these men were called the Tithingmen Vers 11. And hast a desire unto her This was permitted them as divorce was ob duricordiam But that is a base passage in the Turks Alchoran that God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment wherein his Creatour delights not and therefore they hold it lawful for a man to marry as many wives as he is able to maintain Vers 12. And she shall shave her head In token that she must renounce her heathenism and lead a new and holy life And if she thus consented to marry she saved her life by it so do those their souls that consent to Christ casting away their transgressions and paring off their superfluities by the constant practice of mortification Vers 13. A full moneth Worldly sorrow like a land-flood is for the present impetuous and violent but time wears it out Not so godly sorrow Vers 14. Because thou hast humbled her This expression shews that God approved not of his fact which yet he tolerated Vers 15. And another hated i. e. Less loved as Gen. 29.31 See the Note there Vers 17. A double portion According to this phrase Elisha 2 King 2.9 doth not desire a greater measure of the spirit then rested upon his master but only to excel the other children of the Prophets by a right of primogeniture Vers 20. He is a glutton The same word is used for a vile person Jer. 15 19. And indeed belly-gods Philip. 3.19 are dungy-gods Hab. 2.18 with Ezek. 4.17 18. A scavenger whose office is to empty is to be preferred before him that liveth but to fill privies Vers 21. Shall hear and fear See the Note on Chap. 19.20 Vers 23. For he that is hanged See the Note on Gal. 3.13 CHAP. XXII Vers 1. THou shalt not see thy brothers No not thine enemies Exod. 23.4 for have we not all one father Mal. 2.10 See the Note on Matth. 5.44 Vers 5. The woman shall not wear Because it is against