bless us in turning every one of us from our iniquities Acts 3.25 Vers 4. So Abram departed He had now enough having such precious promises though he had had nothing else He parted with his friends and kindred but is now become the friend of God and akin to Christ Let their money perish with them who esteem all the gold in the world worth one days society with Jesus Christ and his holy Spirit said that Noble Marquess Galeacius Caracciolus His life set forth by Master Crashaw who being Nephew to Pope Paul the fifth and a Prince of great wealth and power left all for Christ living and dying a poor exile at Geneva that he might enjoy the liberty of his Conscience and serve God according to the truth of the Gospel Remarkable is that which Calvin writes of him in his Dedicatory Epistle to him set before his Commentary upon the first to the Corinthians Etsi neque tu c. And Lot went with him Herein Abraham was more happy then Caracciolus For he being converted by Peter Martyrs Lecture on the first Epistle to the Corinthians and resolving thereupon to leave all and go to Geneva opened his minde to some of his most familiar friends and wrought upon them so far as they promised and vowed to accompany him c. But when they came to the borders of Italy and considered what they forsook they first looked back with Lots wife and then without any intreaty went back as Orphab so going out of Gods blessing into the worlds warm Sun Ibid. p. 11. as they say which yet they long enjoyed not For they were after taken by the Spanish Inquisition and forced to abjure Christian Religion being neither trusted nor loved of one side nor other And Abraham was seventy five yeers old when he departed So he continued a Pilgrim for a hundred yeers together Gen. 25.7 having ten sore tryals and every one worse then other Vers 5. And Abraham took Sarai his wife The faithful companion of all his travels and troubles One that did him good and not evil all her days Prov. 31. And although she suffered much hardship with him and for his sake and was oft put too 't yet she was not afraid with any amazement as many a woman would have been 1 Pet. 3.6 A valiant woman she was and no less violent then he for Gods Kingdom whereof Canaan was but a type Vers 6 7. And the Canaanite was then in the Land And the Lord appeared to Abram The sight of those wicked Canaanites might discourage him and unsettle his faith But then the sight of God relieved him he is the first man that God is said to appear to and the promise unto thy seed will I give this Land could not but put spirits into him and make his good old heart to dance Lâ—valtoes in his bosom When the poor soul even sinks sometimes at the sight of these Canaanites corruptions and despairs almost of a Conquest God lets in a beam of his own Light and comforts it with some cordial promise which is as Boaz was to Naomi A restorer of his life and a nourisher of his old age Ruth 4.15 Vers 8. And there builded he an altar to Jehovah Although the Canaanite was then in the land God hath promised when he cleanseth his Church that the Canaanite shall be there no more Zach. 14.21 Philip. 2 15. But while they are there we must shine as lamps amidst a crooked and cursed generation Holding forth the word of life as an ensign bearing up Gods name as a badge or beacon wearing his mark in our foreheads Rev. 9. the place of open profession setting up an altar even amidst Idolaters as Abraham and calling it Jehovah Nissi The Lord is my banner as Moses Exod. 17.15 Some that seemed to wish well to Edmund Allin Martyr bid him keep his conscience to himself and to follow Baruchs counsell Act. Mon. fol. 1796. Chap. 6. wherefore when ye see the multitude of people worshipping them behinde and before say in your hearts O Lord it is thou that oughtest onely to be worshipped These had more of Nicodemus in them then of Nathaniel Vers 8. And he removed from thence Because his building altars to Jehovah was offensive to the Canaanites Indeed it was a wonder they stoned him not but God restrained them And there he builded an altar to the Lord This was still his first care where ever he came and should be ours We are a Kingdome of Priests and have an altar Heb. 13.10 which is Christ who sanctifies the offering Matth. 23.19 By him therefore let us offer the sacrifice of praise to God continually Heb. 13.15 Imo altare extruamus non lapideum sed carneum in cordibus Vers 9. Going on still toward the South As toward the Sun whereby may be figured saith an Expositor his progresse in faith and grace as Prov. 8.14 2 Cor. 3.18 Vers 10. Abram went down into Egypt Which the Hebrews much condemn him for saying that it was out of distrust and that for this fault of his the Israelites suffered so long and hard bondage in Egypt But that 's but a rash judgement and as weak an argument For God though he must be trusted yet he may not be tempted But tempted he is First when men are too much addicted to the means as Thomas Secondly when they reject them as Ahaz who would not ask a sign though offered him it was not diffidence but obedience in Abraham to go down to Egypt that Granary of the world when now by the want of food in Canaan he found it was Gods will he should seek out Vers 11. Behold now I know that thou art a fair woman And yet she was now sixty five years of age wherein she was a figure of Jerusalem the mother of us all Gal. 4.26 with Cant. 1.14 and 4.1 Sarahs chief beauty was that of the hidden man of the heart as saith St. Pet. 1 Pet. 3.4 6. But outward beauty is very lovely and attractive Plato calls it the principality of nature Aristotle a greater commendation then all Epistles And being asked whether beauty were amiable He answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's a blinde mans question The Poet could say Gratior est pulchro veniens in corpore virtus That virtue hath a better grace That shineth from a vertuous face Howbeit Seneca saith he was out in that saying Ipsa magnum sui decuâ— est corpus suum consecrat Sen. Epist 67. for that Vertue needs no ornament more then she hath of her own but beautifies her self sufficiently and consecrates the body wherein she dwels But by the leave of so great a Philosopher I am of the Poets minde And although I grant that favour without grace Salvian Guâ—us praeter formam nihil unquam bonus laudavit Salust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Artax omnium hominum pulcher ait Aemil. Prob. Aeliaâ— var. hist l. 12. c. 1.
Heaven and the Angels were of necessity say some to be created the first instant that they might have their perfection of matter and form together otherwise they should be corruptible For whatsoever is of a praeexistent matter is resolvable and subject to corruption But that which is immediately of nothing is perfectly composed hath no other change but by the same hand to return to nothing again But if this were the Heaven Quest what was the Earth here mentioned Not that we now tread upon for that was not made till the third day But the Matter of all Answ that was afterwards to be created being all things in power nothing in act Vers 2. And the earth was without form and voyd That is as yet it had neither essential nor accidental perfection The Lord afterward did form it into Light the Firmament the Water and the Earth So beginning above and building downwards in the new Creature he doth otherwise and in three days laying the parts of the World and in other three days adorning them The Rabbins tell us Alsted Lexic Theol. p. 111. that Tohu and Bohu do properly import Materia prima and privatio and others of Tohu derive Chaos whence the ancient Latines called the World Chohus and borrowed their word Inchoâ— c. And darkness was upon the face of the deep That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Hell as Origen expounds it but of the deep waters see the like Luke 8.31 Which as a garment covered the earth and stood above the mountains Psal 104.6 This darkness God created not for it was but the want of Light And to say That God dwelt in darkness till he had created Light was a devilish sarcasm of the Manichees as if God were not Light it self and the Father of lights 1 John 1.5 James 1. Or as if God had not ever been a Heaven to himself Ere ever he had formed the earth and the heavens Psal 92.2 What he did or how he imployed himself before the Creation is a Sea over which no ship hath sailed a Mine into which no spade hath delved an Abyss into which no bucket hath dived D. Preston of Gods Attributes p. 34. Our sight is too tender to behold this Sun A thousand yeers saith a great Divine are to God but as one day c. And who knoweth what the Lord hath done Indeed he made but one World to our knowledg but who knoweth what he did before and what he will do after Thus he As for Saint Augustine Prasul ad haec Lybicus Sabin Poâ—â— fabricabat Tartara dixit His quos scrutari â—â—lia mente juvat Excellently another Cuff his Differ of Ages p. 22. who wanted no wit As in the eliament of fire saith he there is a faculty of heating and inlightning whence proceedeth heat and light unto the external neer bodies And besides this faculty there is also in it a natural power to go upward which when it cometh into act is received into no other subject but the fire it self So that if fire could by abstractive imagination be conceived of as wanting those two transient operations yet could we not justly say it had no action forasmuch as it might move upward which is an immanent and inward action So and much more so though we grant that there was no external work of the Godhead until the making of the World yet can there be no necessary illation of idleness Seeing it might have as indeed it had actions immanent included in the circle of the Trinity This is an answer to such as ask what God did before he made the World Plotin Eunâ—â—d 3. lib. 2. c. 2. God saith Plotinus the Platonist not working at all but resting in himself doth and performeth very great things And the Spirit of God moved c. Or hovered over and hatched out the creature Ferebatur super aquas non pervagatione sed potestate non per spatium locorum ut Sol super terram sed per potentiam sublimitatis suae Eucberius Psal 145 9. as the Hen doth her chickens or as the Eagle fluttereth over her young to provoke them to flight Deut. 32.11 Or as by a like operation this same holy Spirit formed the childe Jesus in the Virgins womb in that wonderful over shadowing Luke 1.35 The Chaldee here hath it The Spirit breathed and David saith the same Psal 33.6 He became to that rude dead mass a quickning comforting Spirit He kept it together which else would have shattered And so he doth still or else all would soon fall asunder Heb. 1.3 Psal 104.29 were not his conserving Mercy still over or upon all his Works Verse 3. And God said Let there c. He commanded the light to shine out of darkness He spake the word and it was done 2 Cor. 4.6 Psal 33.9 148.5 Creation is no motion but a simple and bare emanation which is when without any repugnancy of the Patient or labor of the Agent the work or effect Dei Dicere eft Efficere doth voluntarily and freely arise from the action of the working cause as the shadow from the body So Gods irresistible power made this admirable Work of the world by his bare word as the shadow and obscure representation of his unsearchable wisdom and omnipotency And there was light This first light was not the Angels as Augustine would have it nor the Element of fire as Damascen nor the Sun which was not yet created nor a lightsome cloud or any such thing but the first day which God could make without means as Galvin well observeth This light was the first ornament of the visible World and so is still of the hidden man of the heart the new Creature Acts 26.18 The first thing in Saint Pauls commission there was to open mens eyes to turn them from darkness to light c. To dart such a saving light into the soul as might illighten both Organ and Object In which great work also Christs words are operative together with his commands in the mouths of his Ministers Know the Lord understand O ye bruitish among the people c. There goes forth a Power to heal as it did Luke 5 1â— Or as when he bade Lazarus ariâ—e he made him to arise So here the Word and the Spirit go together and then what wonder that the spirit of darkness falls from the heaven of mens hearts Ephes 5 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 2 9. as lightning Luke 10.18 So as that they that eâ—st were darkness are now light in the Lord and do preach forth the praises of him who hath called them out of darkness into his marvellous light Verse 4. And God saw the light that it was good Praeviderat autèm â—â—sberellus so one rendereth it he saw this long before but he would have us to see it he commends the goodness of this work of his to us Good it is surely
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
advancement Vers 11. And the mother with the children It seems to be a metaphor taken from birds when fowlers take away the young and the dams together which God forbad Deut. 22.6 See the like also of the ewe and the lamb not to be slain in one day Lev. 22.28 But Homo homini Iupus nay daemon The Indians would say that it had been better for them that their country had been given to the devils of hell then to the Spaniards such hath been their cruelty towards those poor creatures and that if Spaniards went to heaven they would never come there Three poor women were burnt at the Isle of Garnesey for Religion Act. Mon. fol. 1392. together with the infant-childe falling out of the mothers womb and cruelly cast back into the flames Another sweet childe of eight or nine yeers old coming to Bonners house to see if he might speak with his father a prisoner in the Lollards Tower was Ibid. 1864. for some bold answer that he gave the Bishops Chaplain so cruelly whipt that he died within four days after At Merindol in France besides other execrable outrages and butcheries there done by Minerius one of the Popes Captains the paps of many women were cut off which gave suck to their children Ibid. 868. which looking for suck at their mothers brests being dead before died also for hunger Was not this to kill the mother with the children And was not that a barbarous act of Pope Honorius the third in the yeer of grace 1224 to cause four hundred Scots to be hanged up and their children gelt and all for the death of Adam Bishop of Cathnes who was burnt in his own kitchin by his own Citizens Jacob. Rev. de vitis Pontif. pag. 163. for that he had excommunicated some of them for non-payment of Tythes Vers 12. And thou saidst I will surely do thee good So Jacob interprets that promise I will be with thee which indeed hath in it whatsoever heart can wish or need require This promise was so sweet to the Patriarch that he repeats and ruminates it rolling it Psal 62.11 as sugar in his mouth land hiding it under his tongue God spake it once he heard it twice as David in another case He sucks and is satisfied with these brests of consolation he presseth and oppresseth them such a metaphor there is in that text Isai 66.11 as a rich man doth the poor man till he hath gotten out of him all that he hath A flye can make little of a flower but a bee will not off till he hath the sweet thyme out of it The promises are precious spices which being beaten to the smell by the preaching of the Word yeeld an heavenly and supernatural scent in the souls of Gods people Oh it is a sweet time with them when Christ brings them into his banqueting house of the holy Scriptures and there stays them with flagons of divine consolations and bolsters them up with apples of heavenly doctrines These when by the Spirit they are applied to the love-sick soul then is Christs left hand under their head and his right hand which teacheth him terrible things Psal 45.5 doth embrace them All in Christ is for their support and succour his love also is displayed over them as a banner And this doth so fully satisfie their souls and transport them with joy that now they are content to wait Gods leasure for deliverance and would not have their Beloved wakened until he please See all this Cant. 2.4 5 6 7. Vers 13. And took of that which came to his hand c. Or that was in his power Such as he had he sent Silver and gold he had none cattel he had and of these he made no spare for he knew that A gift such a rich gift especially maketh room for a man and bringeth him before great ones Prov. 18.16 And here Jacob for our instruction takes a right course observes a right method Reusner which is to pray and use means to use means and pray Ora labora was the Emperours Symbol and Admotâ manu invocanda est Minerva the Heathens proverb Why criest thou unto me Exod. 14.15 saith God to Moses speak unto the children of Israel that they go forward There was a fault Moses craved help but was not forward in the course whereby to make way for Gods help Josh 7.10 11. So Get thee up saith God to praying Joshun wherefore liest thou thus upon thy face Israel hath finned and thou must go search c. So he that would have knowledge must not onely beg for it but dig for it saith Solomon out of his own experience Prov. 2.3 4 5. Vers 14. Two hundred she-goats c. A very great present for a private person to send Five hundred and fifty beasts of sundry sorts for store He spares for no cost that he may buy his peace and enjoy his birth-right Heaven he knew whereof Canaan was a type and pledge would pay for all Get but a Patriarchs eye to see heaven afar off and we shall be soon ready to buy it at any rate The pearl of price cannot be a dear bargain though we part with all to purchase it Moses was fourty yeers old and therefore no babie when he preferred the reproach of Christ Heb. 11.24 the worst thing about him before the treasures of Egypt Egypt was a country rich fruitful and learned 2 Chron. 9. Thence Solomon had his chief horses thence the harlot had her fine linens Prov. 7.16 Moses might in likelihood have been king of Egypt yea and of Ethiopia too as some think but he had a better prize in his hand and therefore slights all the worlds flitting and flattering felicities When Basil was tempted with money and preferment he answered Pecuniam da quae permaneat ac continuò duret gloriam quae semper floreat This the world cannot do nay it cannot keep off diseases death c. Non domus fundus c. When Miachael Paleologus Emperour of Constantinople Nunquid calamitates morbos aut mortem depellere possent Pachymer hist lib. 5. sent to Nugas the Scythian Prince for a present certain royal robes and rich ornaments he set light by them asking Whether they could drive away calamities sickness death No no this nothing can do but the favour of God and interest in Christ Wherefore should I die being so rich was the foolish question of that rich and wretched Cardinal Henry Beauford Bishop of Winchester Act. Mon. fol. 925. and Chancellour of England in the raign of Henry the sixth Fie quoth he will not death be hired will money do nothing No Prov. 10.2 saith Solomon Treasures of wickedness profit nothing but righteousness delivereth from death Many are loath to die because they have treasures in the world as those ten men had in the field Jer. 41.8 The Irish ask What such men mean to die But
of the Law by being made a curse for them on the Cross God yeelds himself overcome by this reencounter but yet toucheth their thigh takes away their life Howbeit this hindereth not the Sun of life eternal to arise upon them as they pass over Peâ—â—el Vers 32. Therefore the children c. This custom Josephus saith continued till his time A ceremony indifferent in it self and good by institution in remembrance of that famous conquest might become evil by abuse if it turned into superstition CHAP. XXXIII Vers 1. He divided the children CArnal fear oft expectorates a mans wisdom and leaves him shiftless But Jacob after he had prayed and prevailed was not so moped as not to know what to do in that great danger he masters his fears and makes use of two the likeliest means 1. The marshalling of his wives and children in best manner for the saving of the last at least 2. The marching before them himself and doing lowe obeysance So Esther when she had prayed resolved to venture to the King whatever came of it And our Saviour though before fearful yet after he had prayed in the garden goes forth and meets his enemies in the face asking them Whom seek ye Great is the power of prayer to steel the heart against whatsoever amazements Vers 2. He put the handmaids c. Of children and friends some may be better beloved then others And whereas all cannot be saved or succoured the dearest may be chiefly cared for Vers 3. And he passed over before them As a good Captain and Shepherd ready to be sacrificed for the safety of his charge So the Captain of our salvation the Arch-shepherd Christ So should the under-shepherds the captains as Ministers are called Heb. 12.5 fight in the front and bear the brunt of the battel not loving their lives unto the death so they may finish their course with joy de scuto magis quà m de vita solliciti as Epaminondas The diamond in the Priests brest-plate shewed what should be their hardness and hardiness for the peoples welfare Vers 4. And kissed him The word kissed hath a prick over every letter in the Original to note say the Hebrew Doctors that this was a false and hypocritical kiss a Judas-kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo Amor non semper est in osculo But our Interpreters are agreed that this kiss was a signe Qui probabilâ—us loqâ—untur aiuns co ipsoâ—oâ—ari animi Esauici câ—â—verâ—ionem Am. that his heart was changed from his former hatred and that those extraordinary pricks do denote the wonder of Gods work therein which is further confirmed in that they both wept which could not easily be counterfeit though they were in Ishmael that notable hypocrite Jer. 41.6 and in the Emperour Andronicus who when he had injuriously caused many of the Nobility to be put to death pretended himself sorry for them Turk hist fol. 50. and that with tears plentifully running down his aged cheeks as if he had been the most sorrowful man alive Ibid. fol. 175. So the Egyptian Crocodile having killed some living beast lieth upon the dead body and washeth the head thereof with her warm tears which she afterward devoureth with the dead body We judge more charitably of Esau here And yet we cannot be of their minde that here-hence conclude his true conversion and salvation We must take heed we neither make Censures whip nor Charities cloke too long we may offend in both and incur the curse Isai 5.20 Joh. Manl. loc com 496. as well by calling evil good as good evil Latomus of Lovain wrote that there was no other a faith in Abraham then in Cicero Another wrote a long Defence and Commendation of Cicero and makes him a very good Christian and true penitentiary Ibid. 483. because he saith somewhere Reprehendo peccata mea quòd Pompeio confisus ejusque partes secutus fuerim I believe neither of them Vers 5. The children which God hath graciously given Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For children are Gods gifts as David taught Solomon Psal 127. It is well observed that good Jacob before a bad man speaks religiously God of his grace c. and Esau as bad as he was makes no jest of it There is no surer signe of a profane heart then to jeer at good expressions then which nothing now adays is more familiar Carnal spirits cannot hear savoury words but they turn them off with a scorn as Pilate did our Saviour speaking of the truth with that scornful profane question What 's truth Shall these scoffers be counted Christians Could any that heard Elijah mocking the service and servants of Baal believe that Baal was god in his esteem Shall not Esau rise up in judgement against such profane persons And shall not Jacob disclaim all such profligate professors for having any relation to him that dare not speak religiously for fear of some Esau in company that are ashamed to seem what they are with Zedekiah lest they that are fallen to the Chaldeans should mock them Vers 7. After came Joseph neer c. Jussus accedere Joseph saith Junius for he was but a little one of six yeers old therefore he did nothing but as his mother bade him and because he went before her he is first named Vers 8. What meanest thou by all this drove c. He met it but had not yet accepted of it either that he might take occasion at their meeting more mannerly to refuse the Present or that he might shew his brotherly affection frankly and freely not purchased or procured by any gift or Present Piscator Vtrunque liberale civile est oblata munera modestè recusare praesertim si grandia sint eadem ab instante humaniter acceptare Vers 9. I have enough my brother Here 's no mention of God God is not in all the wicked mans thoughts he contents himself with a natural use of the creature as bruit beasts do the godly taketh all as from God and findeth no such sweetness as in tasting how good the Lord is in the creature Tam Dei meminisse opus est quà m respirare saith One But prophane Esaus will neither have God in their heads Psal 10.4 nor hearts Psal 14.1 nor ways Tit. 1.16 nor words Psal 12.4 They stand in a posture of distance nay of defiance to God Vers 10. As though I had seen the face of God I cannot but see God and his goodness in thy so unexpected kindness The Lord hath done great things for me whereof I am glad and think my Present well bestowed Vers 11. I have enough Heb. I have all Esau had much but Iacob had all because he had the God of all Habet omnia qui habet habentem omnia saith Augustine Esau's enough in the Original is not the same with Iacob's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two manner of enoughs Godliness onely hath contentedness 1 Tim. 6.6 Vers 12. Let
love of praise or fear of punishment but not without grief for inwardly he is scalded with boyling lust Whereas the chaste man like S. Pauls virgin 1 Cor. 7.34 is holy both in body and in spirit and this with delight out of fear of God and love of vertue Now if upon such a ground we can refuse proferred pleasures and preferments resolving rather to lye in the dust with Ioseph then to rise by wicked principles the triall is as sound as if we had indured the tortures of the rack Heb. 11. As she spake to Ioseph day by day Satan will not be said with a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor sit down by a light repulse A man must give him a peremptory denial again and again as our Saviour did and yet the tempter departed not but for a season He is called Beelzebub that is the Master-flye because he is impudent as a flye and soon returns to the bait from which he was beaten He will be egging us again and again to the same sin and try every way to overturn us Many times he tempts by extreams Mr. Perkins as he did Mr. Iohn Knox on his death bed first to despair by setting before him his sins and when foyled there afterwards to presumption and challenging of heaven as his due for his many good works and zeal in the Scottish Reformation So he dealt here by Ioseph he first set upon him on the left hand when he sold him for a slave And when this prevailed not he sets here a Dalilah to tickle him on the right side and to tye him with the green withes of youthful pleasures Sed pari successu but he lost his labour Ioseph was semper idem famous for all the four cardinal vertues if ever any were See here in this one temptation his fortitude justice temperance prudence in that he shuns the occasion for he would not only not lye with her but not be with her saith the Text And that a man is indeed that he is in a temptation which is but a tap to give vent to corruption Exod. 23.7 Prov. 5.8 1 Cor. 6.18 To lye by her or to be with her Keep thee far from an evil matter saith Moses Come not nigh the door of the harlots house saith Solomon Flee fornication saith Paul And flye youthful lusts Not abstain from them only 2 Tim. 2.22 but flye them as ye would do a flying Serpent These are Gods commandements and they are to be kept as the sight of the eye Prov. 7.2 The Nazarite might not only not drink wine but not taste a rasin or the husk of a grape The Leper was to shave his hair Numb 7. and pare his nailes 1 Thess 5. The good Christian is taught to abstain from all appearance of evil and to hate the very garment that is spotted by the flesh The Devil counts a fit occasion half a Conquest for he knows that corrupt Nature hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seed-plot of all sin which being drawn forth and watered by the breath of ill company or some other occasion is soon set awork to the producing of death Satan cozens us when he perswades us it s no conquest except we beat away the temptation yet keep the occasion by us God will not remove the temptation till we remove the occasion And in such case to pray Lead us not c. but deliver us from evil is to thrust our finger into the fire and then pray it may not be burnt A bird whiles aloft is safe but she comes not near the snare without danger Solomon thought himself wise enough to convert his wives not be corrupted by them 1 King 11.4 But it came to passe when Solomon was old that his wives turned away his heart after other gods c. He that can shun or remove the occasion of his own proper motion as Ioseph did hee 's the Man this is grace here 's a victory Vers 10. To do his businesse To look up his bills of account saith the Chaldee Idleness is the Devils opportunity the hour of temptation But let a man be never so busie about his lawfull employments he is to expect assaults As he is not idle so neither is Satan but walks about and spreads his snares for us in all places and businesses speaking a good word also in temptations that come from the flesh which are therefore called his messengers 2 Cor. 12.7 and by giving place to them we give place to the Devil Ephes 4.26 And there was none of the men of the house within Josephus saith that they were all gone forth to a feast and she only left at home as faining her self sick Sick she was as likewise Amnon with the lust of concupiscence which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease 1 Thess 4.5 such as those which the Physitians say are corruptio totius substantiae the body and soul Quod sanitas in corpore sanctitas in corde Bern. are both tainted and rotted by it Other diseases consume only the matter of the body but this the holiness and honour of the body Other sicknesses sanctifie us but this profanes us and lets the divell into our hearts Behemoth lyeth in the fennes Iob 40.21 That is the divill in sensuall hearts Gul. Paris Ezek. 47.11 as Gul. Paris applyeth it And when the waters of the Sanctuary slowed the miry places could not be healed Vers 12. And she caught him by the garment By wanton touches and dalliance mentall adultery is oft committed He that toucheth his neighbours wife Prov. 6.29 shall not be innocent saith Solomon This is the offensive right hand that must be cut off Mat. 5.30 The harlot caught the silly simple and kissed him and with an impudent face said unto him Prov. 7.13 till a dart struck through his liver vers 23. cogit amare jecur And he left his garment in her hand This second time is Joseph stript of his garment before in the violence of envy now of lust before of necessity now of choyce before to deceive his father now his master Infamy and other misery he was sure to suffer but that must not drive from duty 2 Cor. 6.8 The Church comes from the wilderness Cant. 8.5 expounded that is through troubles and afflictions leaning on her beloved chusing rather to suffer then to sin The good heart goes in a right line to God and will not fetch a compass but strikes through all troubles and hazards to get to him It will not break the hedg of any commandement to avoid any piece of foul way The primitive Christians chose rather to be thrown to lyons without then left to lusts within Ad leonem magis quam lenonem saith Tertullian I had rather go to hell pure from sin saith Anselme then to Heaven polluted with that filth Mallem purus a peccato innocens gehennam intrare c. Potius in ardentem
The excellency of dignity and the excellency of power That is saith the Chaâ—â—ee Paraphralt Excellens principatu sacerdotio Both these he forfeited and fell from so cannot Chrâ—stians Rev. 1.6 Vers 4. Vastable as waters Easily drawn to sin and suddenly down from his dignity Reuben for a short sinful pleasure lost great priviledges and blessings So do all Epicures that lose heaven for a base lust their sonls for their sin As Ambrose reports of one Theotinus that having a diseased body and told by the Physitian that unless he lived temperately he would lose his eyes Vale lumen amicum said he if my eyes will not away with my lusts they are no eyes for me So here Men will have their swing in sin whatever come of it They may so and for a time hear no more of it as Reuben did not for almost fourty years after his incest was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But quod defertur non statim ausertur The Heathen Historian could see and say That sooner or later great sins will have great punishments from Cod. Deus horrenda peccata horrendis poenis immutabiliter vindicat saith Paveus on this Text. He went up to my couch The fact was so odious to Iacob that abhorring the very thought of it he turneth his speech from Reuben to the rest Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.3 Hate as hell that which is evil saith Paul And as for fornication and all uncleannesse let it not be once named amongst you Spit it out of your mouthes as the Devils drivel Vers 5. Simeon and Levi are brethren Nobile par fratrum Horat. Metaphora et la. tens Antanaclasis Piscat not more in nature then in iniquity Here Moses blancheth not over the blemishes of his progenitours but wrote as he was inspired by the inpartiall Spirit of truth If it could be said of Suetonius that in writing the lives of the twelve Caesaâ—s Eal bertate soriâ—sit Imperatorum vitas qua iâ—â—i vixâ—runt he took the same liberty to set down their faults that they took to commit them how much more truly may this be said of the holy pâ—nmen they spared not themselves much less their friends See my true treasure pag. 21. Mekerah alii relaumper Graecam â—â—con Machaerae â—â—ram Nonincommâ—â—e Pareus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—o The world enâ—â—mp by Sr. Fr. Drake pag. 53. Instruments of cruelty are in their habitations Or are their swords Barbarous and brutish persons they were skilfull to destroy Ezek. 21.31 Such a one was Drusus the son of Tiberius the Emperonr so set upon bloodshed that the sharpest swords were from him called in Rome ' Drusians The Spainards are said to try the goodness of their swords upon the bodies of the poor Indians and they suppose saith Sir Francis Drake that they shew the wretches great favour when they do not for their pleasure whip them with cords and day by day drop their naked bodies with burning bacon which is oâ—e of their least cruelties Vers 7. O my soul come not thou c. Iacob here meaneth that neither should any neither would he approve of their perfidie saith an Interpreter And yet Thâ—a us writes Thuah that the Pope caused the Massacre of Paris to be painted in his Pallace Another of them highly extolled in his Consistory the noble act of Clement the Monk that killed the King of France Iâ—cob Revins de viâ—is Pont. f. pag. 291. comparing it with the work of creation incarnation c. â—rier Garnet our chiefe powder plotter had his picture set among the rest of their Saints in the Iesuâ—â—es Church at Rome And Cornel. a Lapide upon Apocalyps 7.3 crowns this traytour with fresh Encomiasticks In their anger they slew a man Yea â—â—r r. Apol. contra lesuit many innocents and then cryed out O remregiam as Valesius did when he had slain three-hundred O pulchrum speaculum as Hannibal when he saw a pit full of mans blood Quam bonus est odor hostis mortui as Charles the ninth in the Massacre of Paris where they poisoned the Queen of Navarr pistold the Prince of Condee murdered the most part of the peereess Peeres of France their wives and children Answ to Cathol Supplic by Gab. Powell with a great sort of the common people in divers parts of the Realm 30000 in one moneth 300000 in the space of a year Mahomet the first Emperour of Turks was thought in his time to have been the death of 800000 men Selymus the second in revenge of the loss he had received at the battell of Lepanto would have put to death all the Christians in his dominion in number infinite Mithridates King of Pontus Ibid. 885. Val. Max. lib. 9. with one letter slew fourscore thousand Citizens of Rome in Asia that were scattered up and down the country for traffique-sake It was the cruel manner of Vladus Prince of Valachia Turle hist fol. 363. together with the offendours to execute the whole familie yea sometimes the whole kindred Did not these two brethren in sin do so and worse Vers 7. Cursed be their anger Of the mischiefe of rash anger and means to repress it See the notes on Chap. 34. vers 7. See my Common-place of anger I will divide them in Iacob A punishment suitable to their sin they conspired to do mischief and are therefore divided in Iacob Of Simeon Judas Iscariot is said to have come who tumbled as a stone till he came to his place Levi had his habitation among the other tribes and this curse was afterwards turned to a blessing when they were consecrated as Priests to preserve and present knowledg to their brethren Deut. 33.9 10. to teach Iacob Gods judgments and Israel his laws Vers 8. Judah thou art he whom thy brethren All this is chiefly verified in Christ and of him to be understood In him is beauty bounty goodness greatness and whatsoever else is praise-worthy Rev. 6.2 He goeth forth riding on his white horse conquering and to conquer Saint Paul his chief Herald proclaimes his victory with a world of solemnity and triumph 1 Cor. 15.56 and calls upon all his brethren to bow down before him Philip. 2.10 as they do Rev. 12.10 casting down their crowns at his feet Rev. 4. Apud Rom. siqui servati essent solebant Servato rem suum coronare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. lib. 6 In inâ—â—diis In subsidiis ult and setting the crown upon his head as the manner was among the Romans that the saved should crown their Saviours and honour them as their fathers all their lives long being wholly at their service It was not without mystery that David did reverence to his son Solomon when he was newly crowned what would he have done think we to his Lord as he calls Christ Psal 110.1 had he been there in his Royalty Vers 9. Judah is a Lions whelp Many Lion-like
dream of that libertie wee yet enjoie would bee as precious to us as a drop of cold water would have been to the rich man in hell when hee was so grievously tormented in those flames Vers 15. To the Hebrew Midwives In Egypt and Greece the midwives of old had their schools and som of them were great writers I know not whether the Priests were then so officious to them as manie are now among the Papists who saie they therefore studie Albertus Magnus de secretis mulierum that they may advise the Midwives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. but I doubt it is for a wors purpose to gratifie and greaten those abominable lusts wherewith they are scalded Vers 16. Then yee shall kill him No greater argument of an ill caus then a bloodie persecution George Tankerfield the Martyr was in King Edward's daies a verie papist Act Man fol. 1535. till the time Queen Marie came in And then perceiving the great crueltie used on the Popes side was brought into a misdoubt of their doing and began as hee said in his heart to abhor them Vers 17. And did not as the King c Wherein they did no more though out of a better principle then Nature it self dictateth Antigona saith thus in Sophocles Magis obtemper andum est Dijs apud quos diutiùs manendum erit quà m hominibus quibuscum admodum breui tempore vivendum est See the Note on Act. 4.19 Wee must rather obeie God then men Vers 18. Why have yee don this thing They might well have answered as shee did in Euripides Obediemus Atridis bonesta mandantibus Sin verò inhonesta mandabunt non Obediemus If you command things honest wee will obeie you not els Or as that brave woman upon the rack Non ideo negare volo nè peream sed ideo mentiri nolo Hieronym nè peccem Vers 19. For they are livelie By that voice of the Lord which maketh the hindes to calv Psal 29. Ladie Faith was their midwife And shee hath delivered the graves of their dead Heb. 11.35 how much more wombes of their quick Children Vers 20. dealt well with the midwives God is a liberal paiemaster and his retributions are more then bountiful Bee yee therefore stedfast and unmoveable alwaies abounding in the work of the Lord sith yee know your labor is not in vain in the Lord. 1 Cor. 15. vlt. Greg. Moral And the people multiplied Sic divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur as Gregory hath it Prov. 19.21 There are manie devices in the heart of a man but the counsel of the Lord that shall stand Among the Romanes the more children anie man had the more hee was freed from publick burdens And of Adrian the Emperor it is storied that when those that had manie Children were accused of anie crime Dio in Adriano hee mitigated their punishment according to the number of their Children But these poor Israëlites were otherwise used Vers 21. Becaus the midwives feared God There is no necessitie of granting that the midwives told the King a lie see ver 19. But if they did St. Austin saith well Non remunerata fuit ijs fallacia sed benevolentia benignitas mentis non iniquitas mentienâ—is Their lie was not rewarded but their kind-heartedness That hee made them houses i. e. hee gave them posteritie Thus hee builded David an hous 2 Sam. 7. And thus Rachel and Leah are said to have built the hous of Israël Ruth 4.11 The parents are as it were the soundation of the hous the children as so manie livelie stones in the building Hence the Hebrews call a Son Ben of Banah to build quòd sit aedificium struciura parentum quoad generationem educationem Ver. 22. And Pharaoh charged Imperio non tam duro quà m diro This was a most bloodie edict therefore when God came to make inquisition for blood hee gave them blood again to drink for they were worthie Tertullian The like hee did to Nero qui orientem fidem primus Romae cruentavit to Julian Valens Valerian Attilas Girzerichus Charls the ninth of France and manie other bloodie Persecutors See the note on Rev. 16.6 CHAP. II. Ver. 1. And took to wife HIs own Aunt Exod. 6.20 Num. 26.59 The Law against Incest Levit. 18.12 was not yet given nor the state of Israël settled But what excuse can there bee for that abominable Incest of the Hous of Austria by Papal dispensation Spec. Europ King Philip of Spain was Uncle to himself Cousin-german to his Father Husband to his Sister and Father to his Wife And what shal wee say of our Modern Sectaries whose practising of Incest is now avowed publickly in Print they shame not to affirm that those marriages are most lawful that are betwixt persons nearest in blood brother and sister father and daughter See Mr Bayly his disswasion part 2. and Mr Edwards Gangr par 3. mother and son uncle and neece The prohibition of degrees in Leviticus is to bee understood say they of Fornication not of Marriage Tamar did not doubt to bee her brother Amnon's wife but detested the act of Fornication c. Lo here Little Nonsuch p. 5.6.7 what noon-day devils do now in this unhappie open-tide walk with open face amongst us Ver. 2. A goodly child Fair to God Act. 7.20 See the note there Art thou fair bee not like an Egyptian temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where som beast is worshipped Art thou foul let thy Soul bee like a rich pearl in a rude shell Ver. 3. And shee laid it in the flags This shee did by the force of her Faith Heb. 11. Casting the childe upon God and under hope believing against hope Ver. 4. And his Sister by a singular instinct of the holy Spirit as appear's by the event The steps of a good man are ordered by the Lord Psal 37.23 Hee keepeth the feet of his Saints 1 Sam. 2.9 Ver. 5. And the daughter of Pharaoh shee was brought hither at this time by a special providence to do that which shee little dreamt of So when Heidelberg was taken by the Imperialists the copie of Vrsinus's Catechism enlarged by Pareus was among many other papers carried away by a plundering Souldier but happily dropt in the streets and found the next daie by a young Student who knowing his master's hand restored it to his son Philip Pareus Vita David Paâ—eâ— per Philippum filium who afterwards published that golden book to the great Glorie of God who had so graciously preserved it Ver. 6. One of the Hebrews so called of Heber see the Note on Gen. 13.14 Ver. 9. And I will give thee thy wages The nurs expect's not her paie from the childe but from the parents Ministers in case their people prove unkinde or unthankful must look up Ver. 10. Shee called his name Moses Hee was also by the Egyptians
retein the number of ten words so loth are Hereticks to have their assâ—â— cars seon they divide the last which yet is called the Commandement not the Commandements Rom. 7.7 Vasques not able to answer our Argument saith That the second Commandement belonged to the Jews onely Ver. 2. Which have brought thee God's blessings are binders and everie deliverance a tie to obedience Ver. 3. Thou shalt have This Thou reacheth everie man Xenophon saith of Cyrus that when hee gave anie thing in command hee never said Let som one do this but Do thou this Hoc tu facias Xenophon Cyropaed No other Gods before mee But know and serv mee alone with a perfect heart and with a willing minde 1 Chron. 28.9 Hoc primo praecepto reliquorum omnium observantia praecipitur saith Luther In this first Commandement the keeping of all the other nine is commanded Ver. 4. Thou shalt not make unto thee i. e. For religious use for civil they may bee made Mat. 22.20 Howbeit the Turks will not indure anie Image no not upon their coins becaus of this second Commandement The Papists by their sacrilegeous practices have taken away this Commandement out of their vulgar Catechism This is a great stumbling-block to the Jews and a let to their conversion for ever since their return from Babylon they do infinitely abhor Idolatrie And for their coming to Christian Sermons they saie That as long as they shall see the Preacher direct his speech and praier to that little wooden Crucifix that stand's on the Pulpit by him Specul Europ to call it his Lord and Saviour to kneel to it to embrace it to kiss it to weep upon it as is the fashion of Italie this is preaching sufficient for them and perswade's them more with the verie sight of it to hate Christian Religion then anie reason that the world can allege to love it Ver. 5. Thou shalt not bow down Images came first from Babylon For Ninus having made an Image of his father Belus all that came to see it were pardoned for their former offenses whence in time that Image came to bee worshipped through the instigation of the Divel who is saith Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that rejoiceth in Images Am a jealous God Bee the gods of the Heathens good-fellows saith one the true God is a jealous God and will not share his glorie with another nor bee served by anie but in his own waie They that wit-wanton it with God may look to speed wors then that Citizen in K. Edward the Fourth's daies did who was executed in Cheapside as a traitor Speed's Chron for saying hee would make his son heir of the crown though hee onely meant his own hous having a crown for the sign Visiting the iniquitie This second Commandement is the first with punishment becaus men do commonly punish such as worship God in spirit and truth As therefore one fire so one fear should drive out another the fear of God the fear of men Ver. 6. Vnto thousands Of succeeding generations Personal goodness is profitable to posteritie And this promiss though made to all yet is more specially annexed to this second Commandement to teach saith one that parents should chiefly labor to plant pietie in their families as they would have God's blessing intailed upon their issue Ver. 7. The Name of the Lord That holie and reverend Name Psal 111.9 that Nomen Majestativum as Tertullian calleth it dreadful among the Heathen Mal. 1.14 The verie Turks at this daie chastise the Christians that live amongst them for their oaths and blasphemies darted up against God and Christ The Jews also are much offended thereat and it should bee no small grief to us to hear it When one of Darius his Eunuchs saw Alexander the Great setting his feet upon a low table that had been highly esteemed by his master hee wept Diod. Sic. lib. 17. Beeing asked the reason by Alexander hee said It was to see the thing that his master so highly esteemed to bee now contemned and made his foot-stool Ver. 8. Remember the Sabbath daie Hee saith not The seventh daie from the Creätion but the daie of religious rest such as is now our Christian Sabbath called a Sabbath-daie by our Saviour Mat. 24.20 who is Lord of this Sabbath called therefore the Lord's-daie Rev. 1. 1 Cor. 10. as one of our Sacraments is called the Lord's Supper and the table of the Lord becaus instituted by him Pope Sylvester presumed to alter the Christian Sabbath Hospin de fest Christ decreeing that Thursdaie should bee kept through the whole year becaus on that daie Christ asscended and on that instituted the blessed Sacrament of his bodie and bloud And generally Papists press the sanctification of the Sabbath as a mere humane institution in religious worship an ordinance of the Church and do in their celebration more solemnly observ the Festivals of the Saints then the Lord's Sabbaths making it as Bacchus's Orgies c. that according to what their practice is it may more fitly bee styled Dies daemoniacus quà m Dominicus The divel's-daie then God's To sanctifie it Let everie one of us keep the Sabbath spiritually saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 3.2d Magnesian rejoicing in the meditation of Christ's Law more then in the rest of our bodies The ox and ass must rest wee must consecrate a rest â—s God on the seventh daie rested not from his works of preservation John 5.17 Ver. 9. Six daies shalt thou labor God hath reserved but one daie in seven as hee reserved the Tree of knowledg of Good and Evil. Gen. 2. yet wretched men must needs clip the Lord's coin In manie places God's Sabbaths are made the voider and dunghil for all refuse businesses The Sabbath of the Lord the sanctified day of his rest saith one is shamelesly troubled and disquieted B. King on Jon. Lect. 7. The world is now grown perfectly profane saith another and can plaie on the Lord's-daie without book Ver. 10. But the seventh daie Or a seventh daie Not onely Hebrews but also Greeks and Barbarians did rest from work on the seventh daie witness Josephus Clemens Alexand. and Eusehius That which they tell us of the river Sabbatius it's resting and not running on that daie I look upon as fabulous Thou shalt not do anie work Onely works of Pietie of Charitie and of Necessitie may bee don on the Sabbath daie Hee that but gathered sticks was paid home with stones The first blow given the Germane Churches was upon the Sabbath daie Dike of Cons pag. 276. which they carelesly observed Prague was lost upon that daie Thou and thy son c. Everie mother's childe The baser sort of people in Swethland do alwaies break the Sabbath David's desire by R. Abbot saying That it 's for Gentlemen to keep that daie Thy man-servant There is an old law of the Saxon King Ina If a villain work on Sundaie
made by a live and a slain goat Upon the live goat called the scape-goat were put the offenses of the Children of Israël and the goat thus Cerimonially laden was let go into the wilderness the other goat was set apart for a whole-burnt-offering The former Cerimonie signified that the Son of God came down from heaven into the wilderness of this world that hee might take away the sins of the world The later shadowed out the blood of Christ which alone cleanseth us from all sin 10. The seventh-year-Sabbath had both an Ecclesiastical and a Civil use For 1. it did set forth and commend to the people the spiritual Sabbath which begineth in the expiation wrought by Christ 2. It distinguished this Nation from others 3. It exercised the people in confidence of God's Providence 4. It much conduced to the fruitfulness of the fields which if exhausted with continual tillage would have grown barren and so an evil report would have passed of the holie Land 11. The years of Jubilee had their Ecclesiastical Political and Chronological use For 1. they signified the Jubilee of Grace and Glorie both which Christ doth both proclaim and confer upon his people 2. They were a great help to the poor 3. They preserved the distinction of Tribes 4. They served to distinguish the times thence forth from the division of the Land in the year of the World 2050 to the destruction of Jerusalem 5. They figured the Rest that the Land should have by the just judgments of God for the sins of the people SECT V. Treating of Holie Things HOlie Things were either Common as Oil or Proper and these again were either Principal or less Principal The Principal things were Sacrifices the requisites whereof were three viz. fire salt and fat the kindes of Sacrifices were six viz. 1. A whole-burnt-offering 2. An Oblation or Meat-offering 3. A Peace-offering 4. A Sacrifice for sin of Ignorance or Error 5. A Sacrifice for wilful wickedness 6. A Sacrifice of Consecration The less principal things perteined either to all in general as First-fruits tenths vows c Or to the Priest peculiarly as Incens Holie-water Trumpets The application of these is thus 1. Oil is said to bee a most holie thing becaus use was made of it in the consecration of the Tabernacles Priests and People It sigured out the oil of Gladness that is the gifts of the Holie Ghost which Christ received without measure and after that by him all the parts of the Church both Pastors and all Christians for all and onely such are annointed with the Oil of Gladness Now this Oil was so made up of most pretious things and the confection thereof by none to bee imitated as might best set forth that reprobates are not consecrated with the annointing of God's children 2. The sire that came down from heaven and was to bee continually kept alive signified four things 1. The fire of God's wrath kindled and kept in by our sins 2. The fire of God's favor whereby our sins are consumed in Christ 3. The fire of the Holie Spirit 's operation upon all believers but especially upon the Apostles and their successors 4. Lastly the fire of tribulation which causseth us to asspire towards heaven 3. The Salt of the Covenant was a symbol of incorruption that is of perpetual continuance in the Covenant of God And so it signified that everie faithful Christian is so confirmed in the Covenant of God by Faith that by the salt of affliction hee is preserved against temptations and assaults of all sorts 4. The Fat of the Sacrifices was holie to God alone and hereby was signified that wee ought to consecrate our choicest things to God that so wee may obtein the fatness and sweetness both of Grace and Glorie laid up for us in Christ 5. A Rite common to all Sacrifices offered up of living creatures was the sprinkling of the blood by the Priest upon the Altar Hereby was signified the blood of Christ who is both our Priest Altar and Sacrifice Those great drops of his blood I saie are hereby signified wherewith believer's hearts which also are so manie altars are sprinkled 6. The whole-burnt-Sacrifice was an Offering whereby the Sacrificer testified that hee gave himself up wholly to Christ and that hee believed that Christ was his with all his benefits as also that hee was all of a light flame with the fire of Charitie 7. In the Meat-offering it was not lawful to offer leaven or anie thing that leaveneth as honie whereby was signified that corruption both in Doctrine Life and Discipline is to hee put far away if wee would offer up our selves to God 8. In Peace-offerings leavened bread also was made use of that together with our chearful praising of God wee may remember our afflictions the propertie whereof is to leaven the heart Psalm 73.21 9. The Waving of som part of the Sacrifice in Meat-offerings and Peace-offerings signified the continual motion of our lips in Praiers and Praises 10. The Sacrifice for Errors and infirmities signified that all our sins are mortal and cannot bee pardoned but through Christ alone 11. The Sacrifice of Consecration shewed the difference between the Levitical Priests and Christ viz. that they had need to offer for their own sins but hee for the sins of his people onely And these are the Cerimonial Sacrifices all which signified the sacrifice of Christ and the sacrifices of Christians such as are all their Moral works proceeding from Faith viz. a contrite Spirit Alms Praier c. And lastly that offering up of the Gentiles mentioned by the Apostle Rom. 15.16 Furthermore in all Sacrifices clean things onely were to bee offered whereby was signified the puritie of Christ and of all his members Like as the offering of Doves signified that dove-like simplicitie of Christ and his people which simplicitie proceedeth from the Holie Ghost who is also represented by the Dove 12. First-fruits were holie to God and thereby all a man's substance also was made holie This signified 1. that the holiness of Christ was the holiness of the whole Chruch 2. That the children of believing parents are holie 13. Tithes by Divine Cerimonial right belonged to the Priests for their maintenance but by Moral right they were holie to God who by this means required to bee acknowledged the owner and giver of all good things In the New Testament Tithes though they bee not of necessitie yet are they of perpetual equitie as to the maintenance of the Ministerie 14. The tenth of the Tithes which the Levites out of their Tithes offered to the High-priest signified the Prerogative of Christ in whom wee are all tithed 15. The Cerimonial Vow and the Redemption thereof was part of the Worship of God yet without opinion of Satisfaction and Merit this then make's nothing at all for those that now adaies impose upon the people laws of Vows and Redemption of Vows with an opinion of Necessitie Satisfaction and Merit Vows are a
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
When hee goeth in before the Lord sc to consult with God who answered the Priest by voice Num. 7.89 Ver. 31. The robe of the ephod Which signified the roial robe of Christ's righteousness reaching down to the feet large enough to cover all our imperfections Ver. 32. That it bee not rent To shew that there should bee no rents or schisms in the Church 1 Cor. 1.10 13.1 Tim. 1.3 Ver. 34. A golden bell and a pomegranate Shadowing out 1. The Prophetical office of Christ here and his perpetual intercession in heaven 2. The dutie of Ministers which is Vivere concionibus concionari moribus to live sermons to bee fruitful as well as painful teachers Not like him of whom it was said that when hee was out of the pulpit it was pitie hee should ever go into it and when hee was in the pulpit it was pitie hee should ever com out of it Ver. 35. And his sound shall bee heard Necesse erat ut Pontifex totus vocalis ingrederetur sanctuarium nè fortè non audito sonitu morte lueret silentium A dumb dog is a childe of death Isa 56.10 Ministers must bee both able and apt to teach upon all occasions Ver. 36. Holiness to the Lord Hence it was not lawful for the High-priest saie the Jews to put off his bonnet to whomsoever hee met were hee never so great a man lest the Name and Glorie of God whose person hee susteined should seem to submit to anie man Ver. 37. Vpon the mitre Which had an holie crown with it Chap. 29.6 signifying the Deïtie and Dignitie of Christ Ver. 38. The iniquitie of the holie things Get the people's pardon This Christ did indeed for all his 1 John 2.1 2. Ver. 39. Embroider the coat Rev. 1.13 Christ is clothed with such a robe as King and Counsellor of his Church Ver. 40. Coats Linnen garments for innocencie 2. Girdles for constancie and stabilitie 3. Bonnets for safetie from the rage of Satan and his instruments 4. Breeches for comlie reverence in God's service CHAP. XXVI Ver. 1. Take one young bullock ALL sorts of Sacrifices Sin-offerings Burnt-offerings Peace-offerings were to bee offered for the Priests becaus of the special holiness and honor of their calling Ver. 2. And unleavened bread See 1 Cor. 5.7 8. with the Notes there Ver. 4. Wash them with water A type of Christ's Baptism Matth. 3. Ver. 6. The holie crown See the Note on Chap. 28.37 Ver. 7. The annointing oil Typing out that abundance of the holie Spirit powred upon Christ Isa 61.1 and upon Christians 1 John 2.27 Psalm 133.2 Ver. 8. Coats c. See the Note on Chap. 28.40 Ver. 9. Consecrate Heb. Fill their hands se with sacrifices they were not to fill their own hands as Jeroboam's Priests did 1 King 13.31 See Heb. 5.5 Ver. 10. Shall put their hands As transferring the guilt of their sins upon Christ Isa 53.6 Ver. 11. By the door Pointing to Christ the door into heaven Heb. 10.20 Ver. 12. The blood of the bullock For without blood there was no remission of sin Beside the bottom of the Altar To signifie the plenteous Redemption wrought by Christ Ver. 13. All the fat that covereth God must have the verie best of the best sith Christ offered himself and the best parts hee had Ver. 14. Without the camp See the Note on Heb. 13.12 and on Heb. 7.27 28. Ver. 15. Thou shalt also take After the Sin-offering other offerings till sin bee expiated no service is accepted Ver. 16. Sprinkle it See 1 Pet. 1.2 Ver. 17. Wash the inwards of him This signified that intire holiness that through sanctification 1 Thes 5.23 Ver. 18. The whole ram Rom. 1.1 with the Note Ver. 19. Put their hands Both their hands between the horns of the ram Ver. 20. Vpon the tip of the right ear To set forth the holie obedience required of them in all their senses actions and motions Iohn 13.5 6 9. Ver. 21. Of the blood and of the annointing oil Signifying Christ's Merit and Spirit Ver. 22. A ram of the consecration A Thank-offering to God for advancing Aaron to the Priest-hood See the like in S. Paul 1 Tim. 1.12 Ver. 23. Vnleavened bread See 1 Cor. 5 7 8. with the Notes there Ver. 24. And shalt wave them As acknowledging God's Omnipresence and that manie should com from East West North and South to partake of the Merits Benefits of Christ our true sacrifice Ver. 25. It is an offering made by fire Christ in like sort having offered himself for a Burnt-offering for a sweet savor before the Lord asscended up into heaven and gave gifts unto men Ver. 26. It shall bee thy part Becaus hee did for this time extraordinarily execute the Priest's office Ver. 27. The breast of the Wave-offering and shoulder To teach the Priests to serv the Lord with all their hearts and with all their strength Ver. 28. A Heav-offering Signifying the heaving of Christ upon the Cross and the heaving up of our hearts to God for so great benefits Ver. 29. Shall bee his sons after him His garments remained for ever so doth the robe of Christ's righteousness Isa 61.10 Ver. 30. And that son There were garments but for one there is but one Mediator the Man Christ Jesus Ver. 31. And thou shalt take the ram i. e. The remnant of him Ver. 33. And they shall eat those things Applie Christ's death by faith to their own souls John 6.51 Ver. 34. Thou shalt burn the remainder The Thank-offering was not to bee kept till the morrow to teach us to bee prompt and present in praising God and applying Christ Ver. 35. Seven daies To teach the Priest's to consecrate their whole lives to God's service Ver. 36. Cleans the Altar Which as well as the creatures may bee defiled by man's sin Lev. 16.16 Ver. 37. Whatsoever toucheth the Altar See Matth. 23.19 with the Note there Ver. 38. Daie by daie continually When this dailie sacrifice was intermitted as in the daies of Antiochus that little Anti-Christ they counted it an abomination of desolation Ver. 39. Thou shalt offer in the morning These two lambs were types of the Lamb of God taking away the sins of the world with a commemoration of whose benefits the daie was begun and ended Wherefore also from David's daies and forwards they sang the 22 Psalm at the Morning Sacrifice and the 136 Psalm at the Evening Ver. 45. And I will dwell See the Note on 2 Cor. 6.16 CHAP. XXX Ver. I. An Altar to burn incens in SHadowing Christ as perfuming and presenting the Praiers of Saints Rev. 8.3 and 5.8 and obteining answer thereto from the four horns of the golden Altar Rev. 9.13 Ver. 2. A cubit shall bee the length That in Ezekiel Chap. 41.22 is much larger as setting forth the service of God under the Gospel Ver. 3. Overlaie it with pure gold Shadowing Christ's Deïtie yielding glorie to his humanitie A crown of gold round about To shew that Devotion
young Gentlemen at once Ver. 3. To defile my Sanctuarie Great sins do greatly pollute See Lev. 18.21 Ver. 5. I will set my face against that man See the reason Ezek. 16.20 21. Is this of thy whoredomâ— a small matter that thou hast slain my children and delivered them to pass thorough the fire for them This was an enraging sin such as God is absolute in threatning and will bee as resolute in punishing Ver. 6. I will cut him off Nemo cum serpente securus ludit Chrysolog Serm. 155. nemo cum diabolo jocatur impuné Ver. 7. For I am the Lord your God And God that is holie should bee sanctified in righteousness Isa 5.16 Ver. 8. I am the Lord that sanctifie you Vt acti agatis that yee may trade with your talents sanctifie the Lord God in your hearts and lives and walk up to your principles Ver. 9. For everie one that curseth See the Note on Mat. 15.4 and on Exod. 21.17 Ver. 10. Shall surely bee put to death Adulterie was death long before this Law Gen. 26.11 and 38.24 So it was afterwards among the Greeks Romans and manie other Nations Jer. 29.22 23. Ver. 15. Yee shall slaie the beast Though innocent this shew's the hainousness of the sin See Chap. 18.9 Ver. 17. And see her nakedness In the Pope's war against the Albigenses those antient French Protestants when the Bishops had taken a great Town yielded to them they commanded the inhabitants both men and women to depart stark naked Jesuita vapulans p. 331. Partibus illis quae honestè nominari non possunt sanctorum illorum cruciatorum oculis expositis saith Rivet not suffering them to hide from the impure eies of those Pope holie fathers those parts that nature would have covered David that had faulted in looking lustfully on bathing Bathshedba praie's hard after hee had smarted for it Turn away mine eies from beholding vanitie Ovid. c. _____ Cur aliquid vidi cur noxia lumina feci _____ See Hab. 2.15 Of looking com's lusting especially when they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Apostle's word 2 Cor. 4.14 so look as the archer at the mark Ver. 21. They shall bee childeless Either barren or bereft for this is a sin saith Iob that root 's out all a man's increas Chap. 31.12 Hence that of Hosea They shall commit whoredom velo iipparedu they shall not increas Pered is a mule which is a beast verie libidinous but begetting nothing Solomon had manie concubines yet but one son and two daughters So had our Henrie 8. Hee had uncovered his brother's nakedness and was well-nigh childless by her Afterwards hee married manie wives and was blame-worthie for women but left no more children then Solomon did More happie hee was in them then Solomon for hee had Rehoboam a man neither wise nor fortunate as they call it his daughters but obscure and both of them subjects But Henrie had a Peerless Prince to his son viz. Edward 6. and his two daughters were both Soveraigns of an imperial Crown Ver. 24. Separated you With a wonderfull separation such as was that of light from darkness at the Creätion Ver. 25. Between clean beasts How much more then shall you abstein from those unlawfull copulations whereby men put off all manhood degenerate into dogs Rom. 1.27 Deut. 23.18 2 Sam. 3.8 Ver. 27. That hath a familiar spirit As Paracelsus had one confined to the pummel of his sword or els Erastus belie's him CHAP. XXI Ver. 1. There shall none bee defiled for the dead THis holie abstinence of the Priests in matter of mourning marriage c. figured the transscendent holiness of Christ The divels could call him that holie One of God Mark 1.24 It taught also both Ministers and people who are a Kingdom of Priests 1. Well to govern their passions and to bee paterns of patience 2. Ever to keep such a Sabbath of Spirit that by no dead works or persons dead in trespasses and sins they bee hindered in the discharge of the duties of either calling Ver. 2. And for his brother The high-priest might not for anie of these ver 10 11. nor might Eleazar and Ithamar for their dead brethren Nadab and Abihu Levit. 10.6 becaus in that case mourning might have seemed murmuring Ver. 3. And for his sister What and not for his wife Yes surely though shee bee not mentioned becaus shee is nearer then either daughter or sister See Ezek. 24.16 hee was a Priest but that was an exempt case an exception from what was ordinarily don Ver. 4. Beeing a chief man A vir gregis all whose actions were exemplarie and have not an impulsive onely but a compulsive power and propertie Gal. 2.14 Why compellest thou the Gentiles His example was a compulsion Ver. 5. They shall not make baldness c. So Chap. 19.27 Howbeit in humiliation for sin the Lord God of hosts called them all both Priests and people to weeping and mourning Jeel 2.17 yea to baldness and sackcloth Isa 22.12 Here wee cannot easily over-do Ver. 6. They shall bee holie Heb. Holiness i.e. all holie even as holiness it self meerly spiritual Not prophane the Name of their God Not do anie thing unworthie the majestie of the Ministerie but suffer the dead to burie their dead Mat. 8.22 Ver. 7. They shall not take a wife Lest his function bee disgraced That which Hosea was commanded to do against this prohibition Chap. 1.2 was but visional Or prophane defloured ravished Put away from her husband Becaus of evil report Ver. 8. Thou shalt sanctifie him i. e. Thou Moses shalt command him to bee sanctified as Exod. 19.10 Ver. 9. Shee shall bee burnt with fire A peculiar plague to shew the hatefulness of the sin Ver. 10. Shall not uncover his head So neither doth the Mufti among the Turks nor the Pope of Rome uncover to anie man but this is their pride and stateliness Ver. 11. Nor defiâ—e himself But appear impassionate as it were and more than a man Ver. 12. For the crown of the anointing Noting thereby that Christ now risen is crowned with glorie and honor Heb. 2.7 Zach. 6.12 and so shall wee with him Heb. 2.9 10.1 Cor. 15.47 48 49. Ver. 13. In her virginitie Such is Christ's wife 2 Cor. 11.2 Revel 14.4 Mat. 25. not giving her love or his worship to anie other Ver. 14. Of his own people A Jewess of anie Tribe Ezek. 44.22 2 Chron. 22.11 Ver. 15. Prophane his seed Disable them for the Priesthood by marrying such a wife as was forbidden him Ver. 17. That hath anie blemish Christ was without blemish so should all the Saints bee but especially Ministers of whom it should bee said as of Absalom that from top to toe there was no blemish in him 2 Sam 14.25 Ver. 18. Hee shall not approach Lest his Ministerie bee sleighted for his personal defects and deformities how much more for his ignorance envie indirect aims uneven walking injudiciousness unheavenlie
Justnian Cedrenus when he had offered up in the Temple of Sophia at Constantinople a communion-table that had in it saith the Authour all the riches of land and sea Vers 8. And four wagons and eight oxen Double the number of what the Gersonites had because their carriage was heavier God proportions the burden to the back none of his shall be oppressed though pressed out of measure above strength 2 Cor. 1.8 as Ioseph was whom the archers hated and shot at But his how abode in strength and the armes of his hands were made strong by the hands of the mighty God of Jacob ever reserved for a dead lift Gen. 49.23 24. Mat. 8.17 See the note there Vers 9. Bear upon their shoulders Therefore when David carted the Ark. as the Philistims had done before God was angry and made a breach upon Vzza because they sough him not in due order 1 Cor. 15.13 Vers 11. For the dedicating of the Altar No warrant at all for Popish dedications of Altars Churches religious houses built for superstitious uses as appears in stories Act. Mon. as pro remissione redemptione peccatorum pro remedio et liberatione animae pro amore caelestis patriae pro salute regnorum in honorem gloriosae virginis c. Vers 12. For the tribe of Judah Vt ubique superemineat praerogativa Christi a juda oriundi Vers 17. And for peace-offerings Sacrifices of all sorts they brought whereby having made their peace they kept a feast with joy before the Lord for his mercy to them through the merits of his son Vers 18. On the second day Their offerings are severally and largely described to shew how highly accepted in Heaven Vers 19. And when Moses was gone in c. Scipio Africanus was wont before day to go into the Capitoll in cellam jovis and there to stay a great while quasi consultans de Rep. cùm Jove as if he had advised with his god about the publike businesses Gell. lib. 7. c. 1. CHAP. VIII Vers 3. HE lighted the lamps This Candlestick on the South-side of the Tabernable over against the Table figured the Law of God shining in his Church Prov. 6.23 2 Pet. 1.19 and the lighting of one lamp from another shewed the opening of one text by another The Rabbines have a saying Nulla est objectio in lege quae non habet solutionem in latere i. e. there is not any doubt in the law but may be resolved in the context Vers 4. Beaten work To shew that Ministers must beat their brains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat out the sense of the Scriptures as the fowl beats the shell to get out the fish with great vehemency Vers 7. sprinkle water of purifying c. This taught that none were meet for the holy Ministery but by the free favour of Christ and by the sanctification of his Spirit 2 Cor. 2.16 Gal. 1.15 Ministers are fullones animarum their office is to whiten others themselves therefore should be as those Nazarites Lam. 4. whither then snow Shave all their flesh As the Lepers did Levites are by nature no better then Lepers Ministers men subject to like passions as others and liable to more temptations Vers 9. The whole assembly By their Representatives the Elders or the first-born figuring the Church of Christ those first-born which are written in heaven Heb. 12.23 Vers 10. shall put their lands Imposition of hands is an ancient rite at the Ordination of Ministers Vers 11. And Aaron shall offer the Levites Heb wave the Levites with might figure ministers miseryes and afflictions by Satans sifting them Jer. 15.10 and wicked mens turmoyling them as Jeremy that man of contentions Vers 12. The one for a sin-offering The sin-offering for actual sin the burnt-offering for Original Vers 19. As a gift to Aaron Clarissima semper Munera sunt Eph. 4.11 Author quae pretiosa facit Ministers also are given as an honourary to the Church Vers 24. From twenty five years See the Note on Chap. 4.30 CHAP. IX Vers 2. KEep the Passeover This Passeover for they kept no more but this till they came into the land of Canaan Josh 5.10 with Exod 12.25 because of their often and uncertain removes The feast of Tabernacles likewise was for many ages omitted or at least not in due manner observed as by dwelling in boothes reading the book of the law c. Neh. 8.16 17 18. which a man would wonder at but Vexatio dat intellectum those Jews were newly returned from captivity Vers 3. According to all the rites It was a true saying of Socrates in Xenophon Deum eo cultus genere coli velle quem ipse instituerit that God must be worshipped in his own way only Whereunto agreeth that of Cicero Deum non superstitione coli velle sed pietate Vers 5. And they kept the Passeover See the Notes on Exod. 12. Vers 6. They could not keep the Passeover Because they were to be unclean seven dayes Numb 19.11 Demosth Now among the very Heathen the Sacrificers were to purifie themselves some dayes before they had their coena pura the night before c. and having expiated the company they cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is here to which they made reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atistoph Many and good are here Vers 7. And those men said unto him Moses they knew was a meet man to resolve this Case of Conscience He was a Messenger an Interpreter one among a thousand to shew unto man his uprightness Job 33.23 a Merchant to sell oyl and balm from Gilead to cure consciences Matth. 25.9 Others may write Cases that is covers of conscience but resolve none Conscience is a Diamond and will be wrought on by nothing but dust of diamond such as contrition hath ground it to Vers 8. Stand still and I will hear Moses was but the eccho of Gods voyce John Baptist the voyce of one crying in the Wildernesse St. Paul received of the Lord what he delivered to the Church 1 Cor. 11.23 and took care that the faith of his heaters might not be in the wisdome of man but in the power of God 1 Cor. 2.4 5. Unwarranted doctrines come not cum gratia privilegio Vers 10. Or be in a journey afar off This rendred a man unfit to partake because either his head would be so taken up about his business then or his mind so set upon home that he would have little leisure or liberty to prepare for the Passeover Vers 11. With unleavened bread Teaching them to purge out the old leven that fusty swelling sowring spreading corruption of nature and practice And bitter herbs Directing them to true humiliation and bitterness for sin without which there can be no sweetness in the blood of Christ Vers 12. They shall leave none The Lord in his infinite wisdome would hereby prevent all occasions of idolatry which is easily admitted in the reservations
all the world Gagge of the new Gosp pref to Read that nothing more needs hereto then that they know to read and have their eyes in their heads at the opening of their Bible By the shooting of which bolt you may easily guess at the archer Vers 7. Thou shalt put the evil Both person and thing 1 Cor. 5.13 Vers 8. Too hard for thee in judgment i.e. For thee O Judge who art thereupon to consult with the Priests and by them to be informed of the true sense and meaning of Gods law For apices juris non sunt jus And the Rabbines have a saying Nulla est objectio in Lege quae non habet solutionem in latere Now the Priests lips should preserve knowledg and the Law should be sought at his mouth the high-Priest also in some cases was to enquire and answer after the judgment of Vrim before the Lord Num. 27.21 This the Pope cannot do and therefore cannot claim the final determination of all causes and controversies though his Parasites tell him Oraclis vocis mundi moderaris habenas Et meritò in terris diceris esse deus Vers 9. And unto the judg i.e. The councill of judges the Synedrion 2 Chron. 19.8 consisting partly of Priests and partly of civile Magistrates Amongst the Turks at this day their Iudges are ever Ecclesiasticall persons whereby both orders joyned Blounts voyage 89. give reputation one to another and maintenance for these places of judicature are the only preferment of the Priest-hood Vers 10. According to all that they inform thee viz. Agreeable to the sentence of the law vers 11. The Iews from this text foolishly seek footing for their traditions which they so much magnifie Mat. 15.1 2. Vers 14. And shalt say I will set a King A King then they might chuse so they did it orderly Zuinglius in ea fuit sententia regna omnia esse electiva nulla propriè successiva haereditaria In quo non negamus eum errasse in facto ut loquuntur Rivet Iesuita vap Psal 2.6 Vers 15. Whom the Lord shall chuse As he did Saul but especially David and his progeny types of Christ Vers 16. He shall not multiply horses Lest he be held as our Henry the third was Regni dilapidator the royall spend-thrift Vers 17. Silver and gold Lest his exactours receive from his subjects no less summs of curses then of coyne and lest he gather money the sinews of war but lose his peoples affection the joynts of peace as our King Iohn did Vers 18. He shall write him a copy The Iews say that if printing had been found out then yet was the King bound to write two copies of the law with his own hand one to keep in the treasurie and another to carry about him This Book of God was Davids delight Psal 119.70 Alphonsus King of Aragon is reported to have read over the Bible fourteen times with Lyra's notes upon it Charles the Wise of France not only caused the Bible to be translated into French as our King Alured translated the Psalter himself into his Saxon tongue but was also very studious in the holy Scripture And that peereless princesse Q. Elizabeth as she passed in triumphall state through the streetes of London after her Coronation when the Bible was presented to her at the little Conduit in Cheape-side Speeds hist she received the same with both her hands and kissing it laid it to her breasts saying that the same had ever been her chiefest delight and should be the rule whereby she meant to frame her government Vers 19. And it shall be with him As his Vade-mecum his Manuall his running library the man of his counsell Luther said he would not live in paradise without the Bible as with it Tom. 4. Oper. Latin p. 424. he could easily live in hell it self V. 20. That his heart be not lifted up That his good and his blood rise not together as that Kings of Tyre did Ezek. 28.2 and that Lucifer son of the morning Isai 14.12 13. See my common place of Arrogancy Of Caligula it is said that there never was a better servant or a worse Lord Vespasian is said to be the only man that became better by the Empire The most of the Emperours grew so insolent that they got nothing by their preferment nisi ut citius interficerentur but to be sooner slain CHAP. XVIII Vers 1. ANd his inheritance i.e. Whatsoever by the Law belonged to the Lord as decimae deo sacrae c. V. 4. Plin. hist The first fruit also Pliny lib. 18. tells us that among the Romans also no man might taste of his own corn wine or other fruits priusquam Sacerdotes primitias libassent till the Priests had offered the first-fruites and made their use of them Vers 6. With all the desire of his minde To do God better service A good heart holds the best he can do but a little of that much that he could gladly beteem the Lord and is still devising what to do more Psal 116.12 Vers 8. Besides that He shall not maintain himself of his own private stock but live of the Holy things of the Temple Vers 10. That maketh his son See the Note on Levit. 18.21 Vers 11. Or a Necromancer Bellarmine and other Papists play the Necromancers when they would prove a purgatory from the apparitions of spirits that tell of themselves or others there tormented Vers 13. Thou shalt be perfect See the Note on Mat. 5.48 Vers 14. Hath not suffered thee so to do He â—hath shewed thee a more excellent way and kept thee from these devoratory evills as Tertullian calleth them so ordering the matter that that evill one toucheth them not with any deadly touch I Ioh. 5.18 For either he suffers not his to be tempted above strength 1 Cor. 10.13 Or else he with-holds the occasion when temptation hath prevailed to procure consent and purpose c. Vers 15. Like unto me Both in the participation of nature and of office a true man and a true Mediatour Similes they are but not pares Christ being worthy of more glory then Moses and why See Heb. 3.3 c. Heb. 7.22 9.15 Vers 18. And he shall speak unto them Christ is that palmoni hammedabbar Dan. 10. that excellent speaker that spake with authority and so as never man spake being mighty in word and deed See my true treas p. 1. Vers 22. Thou shalt not be afraid Though he spake great swelling words of vanity Camd. Elis fol. 403. 2 Pet. 2.18 milstones and thunderbolts as Hacket here did CHAP. XIX Vers 3. THou shalt prepare thee a way A direct plain faire high-way Such a way must Ministers prepare and pave for their people to Christ the true Asylum by giving them the knowledg of salvation by the remission of their sins Luk. 1 76 77. Vers 4. Whom he hated not in time past There is a passion of hatred This is a