A Clavis to the Bible. OR A NEW COMMENT UPON THE Pentateuch: OR Five Books of MOSES. Wherein are 1. Difficult Texts explained. 2. Controversies discussed. 3. Common-places handled. 4. Cases of Conscience cleared. 5. Many Remarkable matters hinted, that had by other Interpreters been omitted. 6. Besides, divers Texts of Scripture which occasionally occur, are fully opened. 7. And the whole so intermixed with pertinent Histories, as will yield both pleasure and profit to the Judicious, pious Reader. By JOHN TRAPP, Pastor of Weston upon Avon in Glocestershire. LONDON, Printed for Timothy Garthwait, at the George in Little-Brittain, 1650. TO THE WORSHIPFUL, his highly honoured friend, William Comb, Esquire of Stratford upon Avon; Justice of the Peace for the County 〈◊〉 Warwickt Worthy Sir, YOu may well wonder, not so much that I now dedicate this piece of my pains unto you, as that I did it not till now; considering how long I have known you, and how very much I am obliged to You. The truth is this; These Notes (upon Genesis) were the first, in this kind, that ever I finished; and You were deservedly among the first that came into my thoughts, for a Patron to them. But as Pharez once made a breach upon his brother Zarah, Gen. 38.29. and got into the world before him, so did those other Works of mine (if at least, that name be not too good for them) deal by This, which now, with its red thread, (a sign of its intended seniority,) humbly implores Your patronage, and (if worth while) your perusal: I know you have somewhat else to do, then to read Commentaries; and yet I must needs know too, that You (that are so sedulous a searcher of the Scriptures, and so seriously inquisitive after the genuine sense of such and such dark Texts therein, as, in conference occasionally, You have oft proposed unto me,) cannot but delight to be duly exercised in books of this nature. Dr. Cumber. That Reverend Doctor of Cambridge, that (in the behalf of himself, and his whole College, for a very good turn you did them,) presented You with the fairest great Bible that ever I beheld, saw something, surely, of your pious inclination to the study of that blessed Book: And, if to the better understanding thereof, this, or any thing else that I have yet written, may be any way serviceable, I have that I sought for. Alphonsus, King of Arragon, is said to have read over the Bible fourteen times, Panormitan. with Lyra's Notes upon it. And those English Exiles for Christ at Geneva, knew they could not present any thing more pleasing, to that Incomparable Queen Elizabeth, than their new Translation of, and marginal Notes upon the holy Bible; which Book of books she had received, with both her hands, Speed. from the Londoners, soon after her Coronation; and kissing it, laid it to her breast, saying, That the same had been her chiefest delight, and should be the rule whereby she meant to frame her whole deportment. Let it be still Yours, Good Sir, as hitherto it hath been; and let this poor piece of mine (if at any time you think good to consult with it) tell you, in my absence, what my sense is of such places, as wherein, with that noble Eunuch, (Act. 8.31.) You may need an Interpreter. No more, Jam. 1.17. 2 Cor. 4.6. Sir, at present, then to pray the Father of lights (who commanded the light to shine out of darkness,) to give You the light of the knowledge of the glory of God, Vers. 7. in the face of Jesus Christ; That though You have this treasure presented to you in an earthen vessel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in a vile oystershell; as the Greek hath it,) yet You may partake of the excellency of the power that is of God, and not of Me, Vers. 5. who preach not, present not, myself, but Christ Jesus the Lord; and myself Your Servant for Jesus sake, JOHN TRAPP. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Thomas Richardson, Oxen: Pastor Ecclesiae de Newbold pace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tho: Dugard. Art. Mag. Rector Barsordiae. LECTORI. HAbes hîc Lector pretii quantivis Librum; Prioribus * Limatissimis et lectissimis illis Annotationibus in Novum Testamentum; unam cum locorum communium decade: nec non duobus aliis, idiomate etiam vernaculo conscriptis, quorum alteri nomen, God's Love-tokens, etc. alteri, The true Treasure, etc. quos trivistilatus parem; Notas in Mosis Pentadem; unde denuò Sic splendet ille, ●t M●nte quum descenderet, Magni Tonantis inclytus Tabellio. At non at olim Claritate territans Abegit accedentes, nunc parili modo (Ne contremas) tibi prodit formidabilis. Accede sis, et intuere; senties Lucem stupendam, sed quae oculos beet tuos. Tenebras fugari gestis? ecce Phosphorus. Aenigmata solvi? te penes est nunc Oedipus. Gazas recludi? clavem cernis auream. Tenebricosior est subinde Legifen; Et Sphingis instar, et gazas premit suas. Ast Trappus clarat, solvit, pandit omnia. Trappi nil quicquam est invium solertiae. Nec Luce solùm donat: ut scientior, Et auctior Capite, ita corde purior (Modò tibi nè desis) hinc discedas. Vale. Dugardus. TO THE BOOK. WElcome sweet Babe into the Light: A Light thyself to Him, whose sight Was at twice sixty undecayed; Deut. 34.7. Whose Infancy ravished a maid. His wind-and-wave-rockt Cradle she, That gracious Princess, needs would see; And seeing, fell in love with him Whose first three months were taught to swim. As he to her, so thou to me Art full of amability. Exceeding fair and proper too, He was, thou art: who can but woo? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 7.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.23. Who can but fix on thee his eye? And much affect thy company? So sweet is thy discourse; where meet Piety, Learning, Eloquence, wit; Profit and Pleasure; Muse and Grace; Maschil and Michtam; here's the place Where golden apples we may find With silver pictures fitly joined. Were it not so, I durst profess, That thou, sweet child, were't nothing less Than Son of Trappe; whose pregnant Head So often hath us Treasured With gallant Births: in which we see Whatsoever can be said of thee. ●o now, sweet Babe, and certify Thy Sire, his Readers Thoughts are high, Of his enlightened Pentateuch; And that they cannot choose but look, That Joshua Moses should succeed, And then the rest; for Light all need. And Moses only Earnest is; One draught, from whence their Thirst doth rise 〈◊〉 Which will not quenched be, until Each Sacred Penman tastes his Quill. Tell him, his Readers do believe, While time shall be, his Sons will live. They only pray, his Sons may grow, In Number, and in Greatness too: For this defect is in them All; Being so Fine, they are too Small. Idem. A COMMENTARY or EXPOSITION UPON GENESIS. WHEREIN The TEXT is explained, some Controversies are discussed, divers common places▪ are handled, and many remarkable Matters hinted, that had by former INTERPRETERS been pretermitted. CHAP. I. Verse 1. In the beginning] A Beginning there was then; Ar. Physic. l 8. Vide Sharpei symphon. p. 11. Plin. lib. 1. c. 1. Veritatem qua rit Philosophia invenit Theol●gia, etc. Jo. Picus Mirand. D. Prid. e. Cathedra. Whatever Aristotle fancied of the World's eternity. So true is that of a learned Italian, Philosophy seeks after Truth, Divinity only finds it, Religion improves it. But the Philosopher would be yet better satisfied. He had read (say some) this first of Genesis, and was heard to say thereupon, ●regè diei● domine Moses, sed quomodo probas? Well said, Sir Moses; how prove you, what you have so said? An Ancient answereth, Credo, non pro bo, Augustin. Piscatoribus credimus, non Dialecticis. Amb. Multò melius credendo intelliguntur, quàm in●ellig●ndo creduntur fidei Christianae my●●●ria, Rupert. Abbas Tu●rie●sis. Theologia non est argumentativa, Alsted. Aristotelis oc●●a, seu Theologia, sophistica est ●mnium, quae literis unquam mandatae sum, maximè ●lulta, maximeque im●ia: Ramus in Theolog. Job 35.10. Psal 1.9.1. Eccles. 12.1. Moses was read every Sabbath, Acts 15.21. with a Lecture cut of the Prophets. Acts 13.15. Psal. 53.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In P●●mandro. N●m b●● propria est H●brai verbi significatio. Jun. Irride● Galenus Mosen, eò quod dicat, Deum ex nulla praexistente materia ●ondidisse mundum. Buchol. 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I believe it, I need not prove it. Another, We believe the holy Penmen, before Heathen wisemen. A third, The mysteries of Christian. Religion are better understood by believing, then believed by understanding. But best of all, the Apostle, Through Fa●●● 〈◊〉 understand, that the Worlds were framed by the Word of God; so that things which are seen, were not made of things which do appear, Heb. 11.3. Divinity doth not use to prove her principles (whereof this is one.) No, not Aristotle's own Divinity (his Metaphysics, I mean,) wherein he requires, to be believed upon his bare words Albeit, (if Ramus may be judge) those, fourteen Books of his, are the most idle and impious piece of Sophistry, that ever was set forth by any man. Thus, Professing themselves to be wise, they became fools, Rom. 1.22. Behold, they have rejected the word of the Lord, and what wisdom is in them? Jerem. 8.9. God created.] Heb. Dii creavit. The Mystery of the blessed Trinity, called by Elihu, Eloah Gnoscai, God my Makers; and by David, The Makers of Israel; And remember thy Creators, saith Solomon. To the same sense, sweetly sounds the Haphtara or portion of Scripture, which is read by the Jews, together with this of Moses, viz. Isai. 42.5. And that of the Psalmist, By the word of the Lord were the heavens made, and all the host of them, by the breath (or Spirit) of his mouth: That is, God the Father, by the Son, through the Holy Ghost, created all. This, Trismegist an ancient Egyptian (for he flourished before Pharaoh) acknowledged, and thence had his name. The Hebrews also of old, were no strangers to this Mystery, though their posterity understood it not. R. Solomon Jarchi writing on that, Cant. 1.11. We will make, etc. Interprets it, I and my Judgment-hall. Now a Judgment-hall in Israel consisted of three at least, which in their close manner of speech, they applied to God, who is Three in one, and One in three. Created] Made all things of nothing, in a most marvellous and magnificent manner, as the word signifieth. This Plato doubts of, Aristotle denies; Galen derides, as a thing impossible, because, with Nicodemus, he cannot conceive how these things can be. The natural man (the mere animal, whose Reason is not elevated by Religion) perceiveth not these things of the Spirit of God: They are foolishness unto him. The Cock on the dunghill meddles not with these matters. Well might Saint Paul tell the men of Athens, (and yet Athens was the Greece of Greece, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus. Acts 17.23, 24. Somniaverat Deum non cognoverat. Instit. l. 5. c. 14. and had in it the most Mercurial wits in the world,) That God, that made all things of nothing, was to them the unknown God: And Lactantius fitly saith of Plato (who yet merited the stile of Divine amongst them,) that he dreamt of God, rather than had any true knowledge of him. He no where called God the Creator, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Workman; as one that had made the World of a preaexistent Matter, coeternal to himself. There were four Errors (saith a late learned man) about the Creation: Some affirmed, Zanch. that the world was eternal; some, that it had a material beginning, and was made of something; some held two beginners of things: That one beginner made things incorruptible, and another made things corruptible. Lastly, Some said, God made the superior creatures himself, and the inferior by Angels. This very first verse of the Bible confutes all four. In the beginning, shows the world not to be eternal. Created, notes that it was made of nothing. The heaven and the earth, shows, That God was the only beginner of all creatures. God created all: This excludes the Angels. In the government of the World, we grant they have a great stroke, Ezek. 1.5, 6, etc. Dan. 10. & 11. Not so in the making of the World, wherein God was alone, and by himself, Isai. 44.24. And lest any should imagine otherwise; the creation of Angels is not so much as mentioned by Moses, unless it be tacitly intimated in these words, The heaven and the earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de Mundo. c. 2. Matth. 24.36. Gal. 1.8. Yates his Model of Divinity. The world and all things that are therein, Acts 17.24. Things visible and invisible, (Colos. 1.16.) Whether they be thrones or dominions, etc. called elsewhere, Angels of heaven; because (probably) created with, and in the highest Heaven; as Christ's soul was created with, and in his body, in the Virgin's womb, the selfsame moment. The highest 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 preaexistent 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 void.] 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 Latins called the World Chohus, and borrowed their word Incho●, etc. 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 dwelled in darkness, till he had created Light, was a devilish sarcasm of the Manichees; as if God were not Light itself, 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 form the earth and the heavens, Psal 92.2. What he did, or how he employed 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 God's Attributes, p. 34. Our sight is too tender to behold this Sun. A thousand years (saith a great Divine) are to God but as one day, etc. And who knoweth what the Lord hath done? Indeed, he made but one World to our knowledge; but who knoweth what he did before, and what he will do after: Thus he. As for Saint Augustine, Prasul ad haec Lybicus, Sabin. Po●●. fabricabat Tartara, dixit His, quos scrutari ●●lia, ment 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 enlightening; whence proceedeth heat and light, unto the external near 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 itself: 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. Eun●●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, etc.] 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 form the child Jesus in the Virgin's 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 quickening, 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, etc.] He commanded the light to shine out of darkness: He spoke 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 labour 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 Paul's commission there, was to open men's eyes, to turn them from darkness to light, etc. To dart such a saving light into the soul; as might illighten both Organ and Object. In which great work also, Christ's words are operative together with his commands in the mouths of his Ministers. (Know the Lord, understand O ye brutish among the people, etc.) There goes forth a Power to heal, as it did, Luke 5. 1●. Or, as when he bade Lazarus ari●e, he made him to arise: So here, the Word and the Spirit go together; and than what wonder, that the spirit of darkness falls from the heaven of men's hearts, Ephes 5 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 2 9 as lightning, Luke 10.18. So as that, they that e●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; ●●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, and a goodly creature: Sweet, saith Solomon, Eccles. 11.7. Comfortable, saith David, Psal 97.11. Which when one made question of; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Beatum●ss● hominem Deo fruentem, sicut oculus luce. August. de Civitat. Dei. l. 8. 2 Cor. 6.14. 1 Thes. 5. ●, 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.13. Lactant. That's a blind man's question, said the Philosopher. What is it then to enjoy him, that is Light Essential? The Platonists (who were blind in divinis, and could not see far off, yet they) could say, that he was a blessed man, who enjoyed God, as the eye doth enjoy the light. And God divided the light, etc.] Let not us confound them, and so alter God's order by doing deeds of darkness, in a day of Grace, in a Land of Light. What make Owls at Athens? or such spots among Saints, as count it pleasure to riot in the day time? It was a shame that it should be said, There was never less wisdom in Greece, then in the time of the seven wisemen of Greece. It was a worse shame, that it should be said to the Corinthians, That some of them had not the knowledge of God; 1 Cor. 15. 1 Cor. 5.1. 2 Cor. 6. and that such Fornication was found among them, as was not heard of among the Heathen. For what fellowship hath light with darkness? Surely none. Our morning shadows fall as far as they can toward the West, Evening toward the East, Plutarch. Noon day toward the North, etc. Alexander having a soldier of his name that was a coward, he bade him either leave off the name of Alexander, or be a soldier. Verse 5. And God called the light Day, etc.] He taught men to call them so, Day, from the noise and hurry; Night, from the yelling of wild beasts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darkness he created not, but only by accident; and yet not that, without some notable use. Much less that darkness of affliction which he is said to create, Esa. 45.7. Unto the upright there ariseth light in darkness, yea light by darkness, Psal. 112.4. as to Paul, whose bodily blindness opened the eyes of his mind. Opera Dei sunt in mediis co●trariis, saith Luther, God's works are effected usually by contraries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazi●nz. Laer●ius. And the evening and the morning etc.] Thales (one of the seven Sages) had learned this truth, by going to School in Egypt. For being asked whether was first the Day or the Night? he answered, that the Night was sooner by one Day. As who should say, afore God had created the light, it must needs be confessed that out of him, there was nothing but darkness. Evening separates by darkness, morning by light: so the one disjoins day from night, the other night from day. Only this first evening separated not, because light was then uncreated. Yet was it of God appointed (even then) to stand betwixt light and darkness. In the first Evening was Heaven and Earth created, and in the first Morning the light, 2 Cor. 11.25. both which make the civil day, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle. And this (which doubtless is the natural order of reckoning the day, Pli●. lib. 2. c. 7 from evening to evening) was in use among the Athenians, and is to this day retained by the Jews, Italians, Bohemians, Si esians, and other Nations. Our life likewise is such a day, and gins with the dark evening of misery here; but death is to Saints the daybreak of eternal brightness. Morning lasteth but till morning: Nay, Psal. 30.5. not so long; for, Behold at eventide trouble, and before the morning he is not, Esay 17.14. It is but a moment, yea a very little moment, and the indignation will pertransire be overpast, saith the Prophet; Esa. 16.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb 6.10.37. so little a while as you can scarce imagine, saith the Apostle. If it seem otherwise to any of us, consider; 1 That we have some lucida intervalla, some respites, interspiriates, breathing while. And it is a mercy that the man is not always sweeting out a poor living, Gen. 3. Rom. 6.23. the woman ever in pangs of childbirth, etc. 2 That this is nothing to eternity, of extremity which is the just hire of the least sin. 3 That much good accrues unto us hereby, Heb. 12.10. Yea this light affliction which is but for a moment, 2 Cor. 4.17. worketh out unto us that far most excellent and eternal weight of glory. Oh pray, pray, that the eyes of our understanding being enlightened by that Spirit of wisdom, and r●vellation, we may know what is the riches of the glory of his inheritance in the Saints, etc. Eph. 1.17, 18. Verse 6. Let there be a firmament.] Yet not so firm, but it shall be dissolved, 2 Pet. 3.11. That it is not presently so; that those windows of heaven are not opened, as once in the deluge, (having no better a bar then the liquid air) and we suddenly buried in one universal grave of waters, see a miracle of God's mercy, and thank him for this powerful word of his, Let there be a firmament.] Bartholinus tells us, that in the year of Christ, 1551. a very great multitude of men and cattles were drowned by a terrible tempest, the clouds suddenly dissolving, and the waters pouring down again, Barthol lib. 2 de meteoris. with such a strange stupendious violence, that the massy walls of many Cities, divers Vineyards, and fair houses were utterly destroyed and ruined. Clouds, those bottles of rain, are vessels as thin as the liquor which is contained in them. D. H. Contempt. There they hang and move, though weighty with their burdens. How they are upheld (saith a Reverend Divine) and why they fall here and now, we know not, and wonder, Job 26.8. They water our lands, as we do our gardens, and are therefore called our heavens, Deut. 33.28. Verse 7. Waters which were above the firmament.] That is, the clouds, and watery meteors above the lower region of the air, where God's pavilion round about him is dark waters, Psal. 18.11. Jer. 10.13. and thick clouds of the skies. These he weighs by measure, not a drop falls in vain, or in a wrong place, Job 28.15. And this is the first heaven: As the second is the starry sky, which is firm and fast, as a molten lookingglass, Job 37.18. To this heaven, some that have calculated curiously, have found it 500 year's journey. Others say, that if a stone should fall from from the eight sphere, and should pass every hour an hundreth miles, Burton of Melancholy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De C●lo, text 99 Deut. 10.14. Luke 22.42. Luke 16.22. Job. 14.2. Heb. 12.22. Heb. 11.14. it would be 65 years or more, before it would come to ground. Beyond this second heaven, Aristotle acknowledgeth none other. Beyond the movable heavens (saith he) there is neither body, nor time, nor place, nor Vacuum. But we have a more sure word of prophecy. God's blessed book assures us of a third heaven, 2 Cor. 12.2. called elsewhere the heaven of heavens, the Paradise of God, the bosom of Abraham, the Father's house, the City of the living God, the Country of his pilgrims. A body it is (for bodies are in it) but a subtle, fine, spiritual body: next in purity to the substance of Angels and men's souls. It is also, say some, solid as stone, but clear as crystal, Rev. 21.11. Job 37.18. A true firmament indeed; not penetrable by any (no not by Angels, Yates his Model. spirits, and bodies of just men made perfect) but by a miracle, God making way by his power, where there is no natural passage. It opens to the very Angels, Job. 1.51. Gen. 28.12. who yet are able to penetrate all under it. The other two heavens are to be passed through by the grossest bodies. Verse 8. And the evening, etc.] Here's no mention of God's approbation of this second day's work. Not for that hell was then ceated, or the reprobate Angels then ejected (as the Jews give in the reason of it;) but because this day's work was left unperfected, till the next; to the which therefore the blessing was reserved, and is then redoubled. God delights to do his works, not all at once, but by degrees, that we may take time to contemplate them piecemeal, and see him in every of them, as in an optic glass. Consider the lilies of the field, saith our Saviour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.18. Prov. 6.6. Go to the Pismire, thou sluggard, saith Solomon. Luther wished Pontanus, the Chancellor of Saxony, to contemplate the Starchamber of Heaven (that stupendious arch-worke) born up by no props or pillars, Proponit contemplandam pulcherrimam coeli concamerationem Nullis pilis & columnis impositam, etc. Scultet. Annal. 276. and yet not falling on our heads: the thick clouds also hanging often over us with great weight, and yet vanishing again, (when they have saluted us but) with their threatening looks. And cannot God as easily uphold his sinking Saints, and blow over any storm, that hangs over their heads? An Artificer takes it ill, if when he hath finished some curious piece of work, and sets it forth to be seen (as Apelles was wont to do) men slight it, and take no notice of his handiwork. And is there not a woe to such stupid persons, as regard not the work of the Lord, neither consider the operation of his hands? A sino quispiam narrabat fabulam, Esay 5.12. at ille movebat aures, is a proverb among the Greeks. Christ was by at the Creation, and rejoiced, Prov. 8.30. Angels also were by at the doing of a great deal, and were rapt with admiration, Job 38.4, 5, 6. Shall they shout for joy, and we be silent? Oh how should we vex at the vile dulness of our hearts, are no more affected with these indelible ravishments! Verse 9, 10. Let the waters under the heaven be gathered, etc.] The water, they say, is ten times greater than the earth, as is the air ten times greater than the water, and the fire then the air. Sure it it is, that the proper place of the water is to be above the earth, Psal. 104.6. Sailor's tell us, that as they draw nigh to shore, when they enter into the haven, they run as it were downhill. The waters stood above the mountains, till (at God's rebuke here) they fled, and hasted away at the voice of his thunder, Psal. 104.6, 7. to the place which he had founded for them. This drew from Aristotle, Lib. de mirabil. in one place, a testimony of God's providence, which elsewhere he denies. And David in that Psal. 104. (which one calleth his Physics) tells us, that till this word of command, Let the waters, etc.] God had covered the earth with the deep, as with a garment; For as the garment in the proper use of it is above the body, so is the sea above the land. And such a garment, (saith the divine Cosmographer) would it have been to the earth, but for God's providence toward us, as the shirt made for the murdering of Agamemnon, Psal. 104.6, 9 where he had no issue out. But thou hast set a bound, saith the Psalmist, that they may not pass over, that they turn not again to cover the earth. God hath set the solid earth upon and above the liquid waters, for our conveniency: so that men are said to go down (not up) to the sea in ships, Psal. 107.23. See his mercy herein, as in a mirror, and believe, that God (whose work it is still to appoint us the bounds of our habitations) will not fail to provide us an hospitium, Act. 17.26. a place to reside in, when cast out of all, as he did David, Psal. 27.10. and David's parents, 1 Sam 22.4 and the Apostles, 2 Cor 6.10. and the English exiles in Queen Mary's days, Scul●et A●●al. and before them, Luther, (who being asked where he thought to be safe? answered Sub Coelo) and yet before him, those persecuted Waldenses; Rev. 12.15. after whom the Romish Dragon cast out so much water as a flood, but the earth swallowed it; and God so provided, that they could travel from Cullen in Germany to Milan in Italy, Cade of the Church, p. 180. and every night lodge with hosts of their own profession. The waters of affliction are often gathered together against the godly, but, by God's gracious appointment, ever under the heaven (where our conversation is, Tareus in loc. Philip. 3.20. though our commoration be a while upon earth) and unto one place, as the Text here hath it. The dry-land will appear, and we shall come safe to shore, be sure of it. Esay 26.4. The Rock of eternity (whereupon we are set) is above all billows; washed we may be, as Paul was in the shipwreck, drowned we cannot be, 1 Pet. 1.5. because in the same bottom with Christ, and kept by the power of God, through faith, to salvation. Verse 11.12. Psal. 104. Let the earth bring forth, etc. Grass for the cattle, and herb for the use of man,] and both these, before either man or or beast were created. He made meat before mouths. He fills for us two bottles of milk before we come into the world. Herbs and other creatures we have still ad esum & ad usum. Our land flows not with milk only for necessity, but with hone too, for delight. Nature amidst all is content with a little, Grace with less. Sing we merrily with him, Hoc mihi pro certo, Georg. Fabricius Chemnicensis. quod vitam qui dedit, idem Et velit & possit suppeditare cibum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 12. and the earth brought forth etc.] St. Austin thinks that thorns and thistles, brambles and briers were before the Fall, Aug de Gen. 〈…〉 cap. ●. 8. though not in that abundance that now. Basil thinks otherwise, and that till sin came in, the rose was without prickles. It's likely, there were such shrubs at first created, non ut laederent hominem non pec●antem, sed peccaturum, saith Pareus. Now since the Fall, all creatures are armed against man: as that sword which Hector gave Ajax; which, so long as he used against men (his enemies) served for help and defence: But after he began to abuse it to the hurt of hurtless bea●●s, it turned into his own bowels. yielding fruit after his kind.] So that men do not gather grapes of thorns, or figs of thistles. Luk. 6.44. Jam. 3.12. Can a figtree, saith St. James, bear olive-berries; or a vine, figs? that were monstrous. And should not every man, in like manner, bear his own fruit (proper to his kind, to his calling?) do his own work? weed his own garden, Psal. 101.2. walk within his own house with a perfect heart, till God come unto him? Come he will, and look for fruit in its season. When he comes, he will turn up our leaves, and look that, like the tree of life, Rev. 22.21. we bear fruit every month: or that we be like the lemmon-tree, which ever and anon sendeth forth new lemons, assoon as the former are fallen down with ripeness. Or the Egyptian figtree; Vnde pomum decirpscris, alterum sine mora protuberat Sol. in. Polyhist. cap. 45. Plin. lib. 10. which, saith Solinus, beareth fruit seven times in a year: pull off a fig, and another breaks forth in the place, shortly after. Now if we be found, like the barren figtree Luk. 13. that had leaves only: or the Cypress-tree which is said to be fair and tall, but altogether fruitless: Or the Cypar it-tree, of which Pliny affirmeth, that it is natu morosa, fructu supervacanea, baccis parva, foliis amara, odour violenta, ac ne umbrâ quidem gratiosa; what can we expect, but that he should set down his basket, and, taking up his axe, hue us down, as fuel for the fire of hell? In Hispania nihil Ig●avum, ●ihil sterile Solin. Spain is said to have nothing barren in it, or not some way useful; and why should Christ's orchard, the Church? John 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pares and prunes our leaves and luxuriancies: Yea cuts and slashes where need requires; and all, that we may bear more fruit. Sincerity alone will not comfort a man, unless it grow up to fruitfulness; which, springing from the exercise of grace, Isa. 38.3. 2 Pet. 1.3. hath a sweet reflection on the soul, as in sick Hezekiah; and sweetly seals up our calling to glory and virtue, as the budding of Aaron's rod, did his calling to the priesthood: whereupon One well observeth, that not only all the plants of Gods setting, but the very boughs cut off from the body of them will flourish. Quest. Here some demand, were the trees so created at first, that if sin had never entered, they had ever flourished, laden with fruit? Answer is made by a worthy Divine, Answ. Brightm. on Rev. that the allusion▪ Rev. 22.2. seems to intimate some such matter. And perhaps Christ would else never have cursed the fruitless figtree, sigh the time of figs was not yet come, Mark. 11.13. Verse 14.15. Let there be light] The Sun, Moon, and Stars, are, as it were, certain vessels, whereinto the Lord did gather the light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Ministravit. Psa. 19.5. which before was scattered in the Heavens. The Sun, that prince of planets, but servant to the Saints of the most High (as his name imports,) cometh out of his chamber, as a bridegroom; and rejoiceth, as a strong man, to run a race. This he doth with such a wonderful swiftness, as exceedeth the eagle's flight, more than it goeth beyond the slow motion of a snail: and with such incomparable sweetness, Eccles. 11.7. that Eudoxus the Philosopher professed, Plutarch. that he would be willing to be burnt up by the Sun presently, Herodot. Chrysost. Hom. 8 ad pop. Antioch. so he might be admitted to come so near it, as to learn the nature of it. Aeternùm atri et tetri sunto & habentor, qui non tam cute, quàm cord Aethiopici, , quò magis luceat, eò magis execrentur. chrysostom cannot but wonder; that whereas all fire tends upwards, the Sun should shoot down his rays to the earth, and send his light abroad all beneath him. This is the Lords own work, and it ought to be marvellous in our eyes. Deut. 4.19. It illuminates and beautifies all the orbs and heavenly bodies about it, yea it strikes through the firmament, in the transparent parts, and seeks to bestow its beauty and brightness, even beyond the Heavens. Bolt. walk. with God. It illightens even the Opposite part of Heaven, (gliding by the sides of the earth,) with all those glorious stars we see shining in the night. Yea, it insinuates into every chink and cranny of the earth, and concurres to the making of those precious metals which lie in her bowels, besides those precious fruits brought forth by the Sun, and the precious things thrust forth by the Moon; Deut. 33.14. For as the Sun by warmth, so the Moon by moisture, maketh the earth fruitful: whence also she hath her name in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jareach, from refreshing the earth with her cool influences. She is here called a light, and a great light: therefore She hath some light of her own, (as the stars also have) besides what she borroweth of the Sun, though not strong enough to rule the night without light from the Sun. Galileus used perspectives to descry mountains in the Moon; and some will needs place hell in the hollow of it. It is easy to discern that her body is not all alike lightsome (some parts being thicker, and some thinner than others) and that the light of the Sun falling on her, is not alike diffused through her. It is sufficient that the Church looketh forth (at first) as the morning or day-dawning, she shall be fair as the Moon at least (in regard of sanctification) and (for justification) clear as the Sun, Cant. 6.10. and therefore to the devil and his angels terrible as an Army with banners. Clouded she may be or eclipsed, but not utterly darkened, or denied of light. Astronomers tell us, that she hath at all times as much light as in the full; but oftentimes a great part of the bright side is turned to heaven, and a lesser part to the earth. God seems therefore to have set it lowest in the heavens, and nearest the earth, D. Hackwels Apolog. Preface that it might daily put us in mind of the constancy of the one, and inconstancy of the other; herself in some sort partaking of both, though in a different manner; of the one in her substance, of the other in her visage. Verse 16.17. He made also the stars,] To be receptacles of that first light, (whence they are called, Stars of light, Psal. 148.3.) and to work upon inferior bodies, which they do by their motion, light and influence, efficiendo imbres, ventos, grandines, procellas sudum, etc. by causing foul or fair weather, as God appoints it. Stars are the storehouses of Gods good treasure, which he openeth to our profit, Deut. 38.12. By their influence they make a scatter of riches upon the earth, which good men gather, and muckwormes scramble for. Every star is like a purse of gold, out of which God throws down riches and plentiounesse into the earth. The heavens also are garnished by them, Job 26.13. they are, as it were, the spangled curtain of the Bridegroom's chamber, the glorious and glittering rough-cast of his heavenly palace, the utmost court of it at least: from the which they twinkle to us, and teach us to remember our and their Creator, who in them makes himself visible, nay palpable, Psal. 19 1. Haba●. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.27. his wisdom, power, justice, and goodness, are lined out unto us in the brows of the firmament; the countenance whereof we are bound to mark, and to discern the face of the heavens, which therefore are somewhere compared to a scroll that is written. The heavens, those Catholic Preachers, declare the glory of God, etc. Their line, saith David, their voice (saith Paul, citing the same text) is gone out throughout all the earth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.16 they are real postils of his Divinity. These (nay far meaner creatures) teach us, as Balaams' Ass did that mad Prophet: to this School are we now put bacl, as idle truants, to their ABC. Only let us not, as children, look most on the babies on the backside of our books; gaze not, as they do, on the guilded leaves and covers, never looking to our lessons; but as travellers in a foreign Country, observe and make use of every thing; not content with the natural use of the creature, as bruit beasts; but mark how every creature reads us a Divinity Lecture, from the highest Angel, to the lowest worm. Verse 21. And God created great Whales,] In creating whereof, Plin. l. 9 c. 3. Ad quas nautae appellentes non▪ nunquam magnum incurrunt discrimen Heid. Plin. 32. c. 1. Cur piscos vocat reptile? Repere communiter dicuntur omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel quae habent pedes brevieres, ut n●ures, etc. creavit Deus vastitatus & stupores. For, as Pliny writeth of them, when they swim and show themselves above water, annare insulas putes, they seem to be so many Islands, and have been so esteemed by seafaring men, to their great danger and disadvantage. Into the Rivers of Arabia, saith Pliny, there have come Whales 600 foot long, and 360 foot broad. This is that Leviathan that plays in the sea, besides other creeping, or moving, things innumerble, Psal. 104.25. This one word of God's mouth, Fiat, hath made such infinite numbers of fishes, that their names may fill a Dictionary. Philosophers tell us, that whatsoever creature is upon the earth, there is the like thereof in the sea, yea many that are not where else to be found; but with this difference, that those things that on the earth are hurtful, the like thereunto in the waters are hurtless; as Eels, those water-snakes, are without poison, etc. yea they are wholesome and delicious food. Pis●is comes of Pasco: And in Hebrew the same word signifieth a pond or fish-pool, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blessing. Many Islands are maintained, and people fed by fish; besides the wealth of the Sea. The ill-favoured Oyster hath sometimes a bright pearl in it. In allusion whereunto, we have our treasure (that pearl of price, the Gospel) saith S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4.7. in Oyster-shells. And albeit now every creature of God is good, 1 Tim. 4.3. and to be received with thanksgiving of them which believe, yet under the Law, those fish only were reputed clean, Leu. 11.9. Deut. 14.9. Bern. Serm. 1. in die Sancti Andr●ae. that had fins and scales. So, saith St. Bernard, are those only clean in the sight of God, qui squammas & loricam habent patientiae, & pinnulas hilaritatis, that have the scales of patience, and sins of cheerfulness. And every winged foul.] Birds were made of all four clements, yet have more of the earth, Gen. 2.19. And therefore that they are so light, and do so delight in the air, it is so much the more marvellous. They sing not at all till they have taken up a stand to their mind, nor shall we praise God till content with our estate. They use not to sing when they are on the ground, but when got into the air, or on the tops of trees. Nor can we praise God aright, unless weanedly affected to the world. It was a good speech of Heathen Epictetus, Si luscinia essem, facerem quod luscinia. Cum autem, Epist. Enchirid. homo rationalis sim, quid faciam? Laudabo Deum, nec cessabo unquam, vos vero▪ ut idem faciatis, horror. But concerning the creation of birds, Macrob. l. 7 c. 16 there is in Macrobius a large dispute and disquisition, whether were first, the egg or the bird? And here Reason cannot resolve it, sigh neither can the egg be produced without the bird, nor yet the bird without the egg. But now both Scripture and Nature determine it, that all things were at first produced in their essential perfection. Verse 22. Be fruitful and multiply.] By bidding them do so, he made them do so, for his words are operative. Trismegist saith the self same things in effect that Moses here doth. God, saith he, Morneu● de verit. relig. cap. 9 cryeth out to his works by his holy word, saying, Bring ye forth fruit, grow and increase, etc. Note the harmony here (and in twenty more passages) between Mercury and Moses. God hath not left his truth without witness from the mouths of heathen writers. We may profitably read them, but not for ostentation. That were to make a calf of the treasure gotten out of Egypt. Verse 24.25. Let the earth, etc.] Lo here the earth, Act. 16.8. in itself a dead element, brings forth, at God's command, living creatures, tame, wild and creeping: Why then should it be thought a thing incredible, that the same earth, at God's command, should bring forth again our dead bodies restored to life, at the last day? Surely if that speech of Christ, Joh. 11.43. Lazarus come forth, had been directed to all the dead, they had all presently risen. If he speak to the rocks, they rend; if to the mountains, they melt; if to the earth, it opens; if to the sea, it yields up her dead; if to the whole host of heaven, they tremble, and stand amazed, waiting his pleasure. And shall he not prevail by his mighty power, the same that he put forth in the raising of his Son Christ, Eph. 1.19. to raise us from the death of sin; and of carnal, Esa. 51.16. to make us a people created again, Psal. 102.18? Doth he not plant the heavens, and lay the foundation of the earth, that he may say to Zion thou art my people? Empty man would be wise (saith Zophar, Job 11.12.) though man be born like a wild ass colt. Man's heart is a mere emptiness, a very Tohu vabohu, as void of matter to ma●e him a new creature of, as the hollow of a tree is of heart of oak. God therefore creates in his people clean hearts; Psal. 50.10. and, as in the first creation, so in the new creature, the first day, as it were, God works light of knowledge; the second day, the firmament of faith; the third day seas and trees, that is, repentant tears, and worthy fruits; the fourth day, Lightf. Miscel. the Sun, joining light and heat together, heat of zeal, with light of knowledge; the fifth day, fishes to play, and fowls to fly; so, to live and rejoice in a sea of troubles, and fly heaven-ward by prayer and contemplation. The sixth day, God makes beasts and man, yea, of a wild asse-colt, a man in Christ, with whom old things are past, all things are become new, 2 Cor. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thess 4. And to whom (besides that they are all taught of God) the very beasts, Esa. 1.2. and birds, Jer. 8.7. do read a Divinity Lecture. Ask now the beasts, and they shall teach thee, and the fowls of the air they shall tell thee, Anton. Eremita ap. Aug. lib. 1. de doctr. Christ. Niceph. l. 8. c. 40 Clem. Alex. Job 12.8. The whole world is nothing else, saith One, but God expressed, so that we cannot plead ignorance; for all are, or may be book learned in the creature. This is the Shepherd's Calendar, the Ploughman's Alphabet; we may run and read in this great book, which hath three leaves, Heaven, Earth, Sea. A brutish man knows not, neither doth a fool understand this. Psal. 9 29. They stand gazing and gaping on the outside of things only, but asknot, Who is their Father, their Creator? Like little children, which when they find a Picture in their book, they gaze, and make sport with it, but never consider it. Either their minds are like a clock that is over wound above the ordinary pitch, and so stands still; their thoughts are amazed for a time; they are like a block, thinking nothing at all; Esa. 40.28. or else they think Atheistically, that all comes by nature; (but hast thou not known, saith the Prophet? hast thou not heard, that the everlasting God, the Lord, the Creator? etc.) or at best, as the common passenger looks only at the hand of the Dial to see what of the clock it is, but takes no notice of the clockwork within the wheels, and poises, and various turn and wind in the work: so it is here with the man that is no more than a mere natural. 1 Cor. 2.15. But he that is spiritual discerneth all things; he entereth into the clockhouse, as it were, and views every motion, beginning at the great wheel, and ending in the least and last that is moved. He studies the glory of God revealed in this great book of Nature, and praiseth his power, wisdom▪ goodness. etc. And for that in these things He cannot order his speech, because of darkness▪ Job 37.38, 39 he begs of God a larger heart and better language, and cries out continually with David, Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious name for ever and e●er, and let the whole earth be filled with his glory. Amen and Amen. Plal. 72.18, 19 Verse 26. And God said, Let us make man.] Man is the masterpiece of God's handiwork. Sun, Moon, and Stars, are but the work● of his fingers, Psal. 8.3. but man the work of his hands, Psal. 1● 9.14. He is cura divini ingenii, made by counsel at first, Let us make, etc. and his body, which is but the souls sheath, Dan. 7.15. Animae vagina. is still curiously wrought in the lowest parts of the earth, that is, in the womb, Psal. 139.15. with Eph. 4.9. as curious workmen, when they have some choice piece in hand, they perfect it in private, and then bring it forth to light for men to gaze at. Thine bands have mude me (or took special pains about me) and fashioned me, saith Job. Thou hast form me by the book, saith David, Psal, 139.16. Job 10.8. yea embroidered me with nerves, veins, and variety of limbs, miracles enough, saith One, betwixt head and foot to fill a Volume. Man, saith a Heathen, is the bold attempt of daring nature the fair workmanship of a wise Artificer, saith another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trismegist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. X●noph. Miraculorum omnium maximum Stoici. Gal. lib. 3. de usu partium. Lib. 11. & 1●. The greatest of all miracles, saith a third. And surely should a man be born into the world but once in a hundred years, all the world would run to see the wonder. Sed miracula assiduitate vilescunt. Galen (that profane man) was forced upon the description of man, and the parts of his body only, to sing a hymn to the Creator, whom yet he knew not. I make here, saith he, a true hymn in the honour of our Maker; whose service▪ I believe verily, consisteth not in the sacrificing of Hecatombs, or in burning great heaps of Frankincense before him, but in acknowledging the greatness of his wisdom, power and goodness; and in making the same known to others &c. And in another place, Now is he, saith Galen, which looking but only upon the skin of a thing, wondereth not of the cunning at the Creator? Yet notwithstanding, he dissembleth not that he had tried by all means to find some reason of the composing of living creatures; and that he would rather have fathered the doing thereof upon Nature, then upon the very Author of Nature. Lib. 15. And in the end concludeth thus; I confess that I know not what the soul is, though I have sought very narrowly for it. Favorinus the Philosopher, Nibil in terra magnum prater bomin●m, nibil in homine praeter mentem, Fav. ap. Gel. was wont to say, The greatest thing in this world is Man, and the greatest thing in man is his soul. It is an abridgement of the invisible world, as the Body is of the visible. Hence man is called by the Hebrews Gnolam haktaton, and by the Greeks Microcosmus, A little world. And it was a witty essay of him, who styled woman, the second Edition of the Epitome of the whole world. The soul is set in the body of them both, as a little god in this little world, as Jehovah is a great God in the great world. Whence Proclus the Philosopher could say, that the mind that is in us, is an image of the first mind, that is, of God. [In our image, after our likeness.] That is, as like us as may be, to come as near us as is possible; for these two expressions signify but one and the same thing, and therefore vers. 27. and chap. 5.1. and 9.6. one of them only is used: Howbeit Basil referreth image to the reasonable soul in man, similitude to a conformity to God in holy actions. Some of the Fathers, had a conceit that Christ made man's body with his own hands according to the form and likeness of that body which himself would afterwards assume and suffer in. We deny not, but that man's body also is God's image, as it is a little world, and so the idea or example of the world, that was in God from all eternity, is, as it were, briefly and summarily expressed by God in man's body. But far be it from us to conceive of God as a bodily substance, to think him like unto us, as we are very apt to do. God made man in his own image, Molinaeus de ●●gu. Dei. and men of the other side, quasi ad hostimentum, would make God after their image. It was seriously disputed by the Monks of Egypt, Anno Dom. 493. (and much ado there was about it) whether God were not a bodily substance, Funcius Chron. in Commentar. having hands, eyes, ears, and other parts, as we have? For so the simpler sort among them were clearly of opinion. Acutè obtusi. And in the second Council of Nice under Irene, John one of the Legates of the Eastern Churches proved the making of Images lawful, because God had said in this text, Let us make man after our own Image. And it was there decreed that they should be reverenced and adored in as ample and pious manner as the glorious Trinity. D. heylin's Geog. p. 53 3. But God is a Spirit, Job. 4.4. saith our Saviour, who best knew, for he came out of his Father's bosom. And man's soul is a spirit likewise, indivisible, immaterial immortal, distinguished into three pours, which all make up one spirit. Spirit signifies breath, which indeed is a body. Om●●s 〈◊〉 Jebova ●●era sunt spiritual●●, ut den●t●tur Deum esse spiritum, Alssed. But because it is the finest body, the most subtle and most invisible, therefore immaterial substances, which we are not able to conceive, are represented unto us under this name. Such is the soul of man, which (for the worth of it) the Stoics called the whole of Man. The body is but the sheath of the soul saith Daniel; the shell of it, Solam mentem dig●am esse quae home appelletur Stoici statuunt, Sic Plato scripsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpus five corpor quasi cordis por. i.e. puer five farmus. Camerar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. vinculum s●, anima Macrob. Som. Scip. l. 1. c. 11. said Zoroaster; the servant, yea the sepulchre of it, say others. Compared to the soul, it is but as a clay-wall that encompasseth a treasure, as a wooden box of a Jeweller; as a course case to a rich instrument; or as a mask to a beautiful face. He that alone knew, and went to the worth of souls hath told us that a soul is more worth than all the world besides, because infused by God and stamped with his image and superscription. Now if we must give to Cesar the things that are Caesar's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (three articles, for one in the former clause Matth. 22.21.) Cur non & nos animam nostram, Dei imaginem, soli Deo consignemus, saith Gaspar Ens? Why give we not our souls to God, sigh they are made in his image? Verse 27. So God created man in his own image.] There is a double image of God in the soul. One in the substance of it, whereof I have spoken in the former verse. The other in the qualities and supernatural graces, of knowledge in the Understanding, rightness or straightness in the Will, and holiness in the affections: In all these, Man, when he came first out of God's mint, shone most gloriously. But now O! quuntum haec Niobe, etc. Ezra 3.12. Oh think of this Temple, and mourn, as they in Ezra, Eber, candidissimum, adhibito igne, nigrescit. Verse 28. Subdue the earth, and have dominion.] Make it habitable by driving out the wild beasts, that infested and annoy it. Make it arable also, and useful to yourselves and yours. Psal. 8. Qui dominari in catera posset. Natus homo est. The creatures are man's servants and houshold-sluffe. God hath put all things under his feet, that he may raise himself thereby to God his Maker. A wise Philosopher could say, That man is the end of all things in a semicircle; that is, All things in the world are made for him, and he is made for God; to know and acknowledge him, to serve and express him, to say to him as David, and that Son of David. Lord, a body (a soul) hast thou given me; Heb. 10.5. behold I come to do thy will O God. The very Manichees, that denied God to be the Author of the body, fasted on Sundays, and in fasting exercised an humiliation of the body. The Paternians are not worth speaking of, A●sted. Chron. p. 387. who held this heresy (in the year of Christ, 387) that the lower parts of man's body were not made by God, but by the devil; and therefore allowing liberty of all wickedness to those parts, they lived most impurely. But if superstitious persons must reckon for it, Coloss. 2. ult. that punish their bodies without commandment from God, where shall those beasts appear that defile their bodies, and damn their soul? How shall all the creatures instead of serving them, take up arms for God, and serve against them? yea rise up in judgement and condemn them, for that when all other things keep their fit and proper places in the frame, and observe their peculiar ends and uses whereunto they were created, men only (as so many Heteroclites and Irregulars) should prove unprofitable, unuseful, nay hurtful to the whole frame, causing vanity and misery to the poor creature which groans under it, and so defiling the very visible heavens that they must be purged by the last fire, as those vessels were in the Law that held the sin-offering? Rom 8. As for those that are in Christ, these are restored to the privileges of their first creation, as fellowship with God, dominion over the creatures▪ etc. as appears by comparing Psal. 8.45. with Heb. 2.6, 7. etc. where whatever is spoken of man is applied to Christ, and so is proper to the Church, which is Christ mystical, union being the ground of communion. Christ is married to his people in faithfulness; and as part of a jointure, he hath taken and bound over the best of the creatures to serve them, & bring them in provision, Hos. 2.20, 21, 22. Verse 29. Behold, I have given you] By this, Behold, God stirs up them and us to confidence, thankfulness and obedience to so liberal a Lord, so bountiful a Benefactor. And surely as iron put into the fire, seems to be nothing but fire, so Adam, thus beloved of God, Psal. 16.12. was turned into a lump of love, and bethinks himself what to do by way of retribution. All other creatures also willingly submitted to God's ordinance and man's service, well paid of God's provision, that great housekeeper of the world, that hath continually so many millions at bed and board. This is intimated in that last clause, And it was so. An undoubted argument surely of God's infinite goodness, thus to have provided for so divers natures and appetites divers food, remedies, and armour, Psal. 104. for men especially, filling their hearts with food and gladness, Act. 14.17. Verse 31. Behold, it was very good] Or, extreme good, pleasant and profitable, a curious and glorious frame, full of admirable variety and skill, such as caused delight and complacency in God, and commands contemplation and admiration from us; like as a great garden stored with fruits and flowers, calls our eyes on every side: Wherefore else hath God given us a reasonable soul, and a Sabbath day, a countenance bend upward, and, as they say, peculiar nerves in the eyes to pull them up toward the seat of their rest? besides a nature carried with delight after plays, pageants, masks, Bodin. Theas. Nature. strange shows and rare sights; which oft are sinful or vain, or at best, imperfect, and unsatisfactory? Surely those that regard not the works of the Lord, nor the operation of his hands, God shall destroy, and not build them up, Psal. 28.4. which to prevent, good is the counsel of the Prophet Amos, & that upon this very ground, Prepare to meet thy God, O Israel: For lo, he that formeth the mountains and createth the wind, etc. Amos 4.12, 13. when he had made man, he made an end of making any thing more, because he meant to rest in man, to delight in him, to communicate himself unto him, and to be enjoyed by him throughout all eternity. And notwithstanding the fall, he hath found a ransom, Job 33.24. and creating us in Christ Jesus unto good works, Eph. 2.10. he rejoiceth over his new workmanship with joy, yea he rests in his love, Roderit. sanctiis Hist Hisp. p. 4. c. 5. ●xantiq. Annalib. and will seek no further, Zeph. 3.17. But what a mouth of madness did Alfonso the Wise open, when he said openly, that if he had been of God's counsel at the Creation, some things should have been better made and marshaled. Prodigious blasphemy! CHAP. II. Verse 1. All the host of them.] HIs upper and nether forces, his horse and foot, as it were, all creatures in heaven, earth or under earth, called God's Host, for their, 1. number, 2. order, 3. obedience. Kimchi. These the Rabbins call magnleh cheloth and matteh cheloth, the upper and lower troops ready pressed. Verse 2. He rested] That is, He ceased to create, which work he had done, without either labour or lassitude, Esa. 4.28. He made all nutu non motu. Verse 3. God blessed the seventh day] i. e. made it an effectual means of blessing to him that sanctifieth it, as a rest from bodily labour and spiritual idleness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epist. 3. ad Magnesi●s. Spec Europ●. as Ignatius exhorteth. And sanctified it] i e. Consecrated and set it apart for holy use, as they sanctified (that is, appointed) Kedesh for a City of refuge, Josh. 20.7. Verse 4. Jehovah God] Moses first calls God Jehovah here, when the universal creation had its absolute being. This is the proper name of God. The Jews pronounce it not, we profane it, which is to them a great stumbling block. The first among the Christians that pronounced Jehovah, was Petrus Galatinus. But if ye would pronounce it according to the own letters, it should be Jahuo, of Jarmuth, Jagnak●b. Verse 5. The Lord God had not caused it to rain] And none but he can give rain, Jer. 14.22. the means of fruitfulness, which yet he is not tied to, as here. The Egyptians used in mockery to tell the Grecians, that if God should forget to rain, they might chance to starve for it. Verse 6. But there went up a mist] The matter of rain: And hereby God tempered the mortar whereof he would make man, as he did the clay with spittle, wherewith he cured the blind, joh. 9 Verse 7. Zuinglius. Form man of the dust] not of the rocks of the earth, but dust, that is soon dispersed; to note our frailty, vility, and impurity. Lutum enim conspurcat omnia, sic & caro. But why should so glorious a soul (called here Neshamah, of affinity to Shamajim, Heaven, whence it came) dwell in this corruptible and contemptible body? Lomb lib. 2. dist. 1. For answer; besides Gods will, and for order of the universe. Lombard saith, that by the conjunction of the soul with the body (so far its inferior) man might learn and believe a possibility of the union of man with God in glory, notwithstanding the vast distance of nature, and excellence; the infinitness of both in God, the finiteness of both in man. And breathed into his nostrils] Quidam volunt metaphoram sumptam à vitrorum formatione. The greatest man is but a little air and dust tempered together. Nazian. What is man, saith One, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul and soil, Breath and Body, a pile of dust the one, a puff of wind the other, no solidity in either? And man became a living soul] Dicaearchus doubted of the soul, ●usc. quaest. whether there were such a thing in rerum natura. He could not have doubted of it, without it, as man cannot prove logic to be unnecessary, but by logic. Verse 8. And the Lord God planted] Haddit planted (to wit, on the third day, when he made trees) for man's pleasure, a garden or paradise in Eden (whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the upper part of Chaldea, whereabout Babel was founded. It was destroyed by the Deluge; the place indeed remained, but not the pleasantness of the place, cecidi● rosa, mansit spina. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l. 1. Plin. l. 6. c, 16 Donec à sp● ad speciem transtret And yet that Country is still very fruitful, returning (if Herodotus and Pliny may be believed) the seed beyond credulity. He put the man whom he had form] And form him not far from the garden, say the Hebrews; to mind him, that he was not here to set up his rest, but to wait till his change should come. Verse 9 Every tree, etc.] The Hebrews think, that the world was created in September, because the fruits were then ripe and ready, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The tree of life also] A symbolical tree; by the eating of the fruit whereof Adam should have had Gaius his prosperity, his body should have been in health, 3 Jo●. 2. as his soul. prospered. The tree of knowledge of good and evil] So called not because itself either knew, or could cause man to know; but from the event, God Forewarning our first parents, that they should know by woeful experience, unless they abstained, what was the worth of good, by the want of it; and what the presence of evil, by the sense of it. In like sort the waters of Meribah, and Kibroth Hattaavah, or the graves of lust, received their names from that which fell out in those places. Verse 10. And a river went out] Pliny writeth, Plin. l. 2. c. 106. that in the Province of Babylon, there is burning and smothering a certain lake or bog, about the bigness of an acre. And who knows, whether that be not a piece of Paradise, now drowned and destroyed? V 11. Where there is gold] Which (though never so much admired & studiously acquired) is but the guts & garbage of the earth. Gold is that which the basest element yields, the most savage Indians get, servile Apprentices work, Midianitish Camels carry, miserable muck-worms adore, unthrifty Ruffians spend. It is to be wondered, that reading upon the Minerals, we cannot contemn them. They lie furthest from heaven, and the best of them in Havilah, furthest of all from the Church. Adam had them in the first paradise: In the second, we shall not need them. Money is the Monarch of this world, and answers all things: but in the matters of God, money bears no mastery, will fetch in no commodity, job 28.15. Wisemen esteemed it as the stones of the street, 2 Chron. 1.15. children of wisdom might not possess it in their girdles, Matth. 10.9. Medes cared not for it, Esa. 13.17. and devils were set to keep rich and pleasant Palaces, verse 22. So subject these metals are to ensnare and defile us, that God made a law to have them purified, ere he would have them used, Num. 31.22, 23. and appointed the snuffers and snuffe-dishes of the Sanctuary to be made of pure gold, Exod. 25.28. to teach us to make no account of that, that he put to so base offices, and is frequently given to so bad men. The Spaniard found in the mines of America more gold than earth. D. Heyl. Geogr. p 774. Hasten we to that Country where God shall be our gold, and we shall have plenty of silver, job 22.25. Verse 15. To dress it, and to keep it] This he did as without necessity, so without pains, without weariness. It was rather his recreation then his occupation. He laboured now by an Ordinance, it was after his fall laid upon him as a punishment, Gen. 3.19. to eat his bread in the sweat of his nose. God never made any, as he made Leviathan, to sport himself only; or to do as it is said of the people of Tombutum in Africa, that they spend their whole time in piping and dancing; ●ph. 4.28. but to work either with his hands or his head (in the sweat of his brow, or of his brain) the thing that is good; and with how much the more cheerfulness any one goeth about his business, by so much the nearer he cometh to his Paradise. Verse 16. Commanded the man, saying] God hath given man dominion over all the sublunary creatures; and lest he should forget that he had a Lord whom to serve and obey, he gave him this command to keep. [Of every tree of the Garden thou mayst freely eat] The lesse need he had, to have been so liquorish after forbidden fruit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic adhibet; quod miserecordiae est. But stolen waters are sweet, Nitimur in vetitum, etc. Verse 17. But of the tree, etc.] An exploratory prohibition. God knew well where we are weakest, and worst able to withstand; viz. about moderating the pleasures of our touch and taste, because these befall us not as men, Arist. Ethic. l. 1. c. 3. but as living creatures. Here therefore he lays a law upon Adam, for the trial of his love; which, left to his own freewill, he soon transgressed. Thou shalt surely die] Certissimè citissiméque morieris, saith Zuinglius, thou shalt surely and shortly or suddenly die. And without doubt every man should die the same day he is born: the wages of death should be paid him presently. But Christ begs their lives for a season. For which cause he is said to be the Saviour of all men, not of eternal preservation, but of temporal reservation. 1 Tim. 4.10. In which respect also, God is said so to have loved the world that he gave his only begotten Son, etc. It was a mercy to all mankind, job. 3.16. that the Messiah was promised and provided, sealed and sent into the world, that some might be saved, and the rest sustained in life, for their sakes. Symmachus renders it, Thou shalt be mortal. Verse 18. And the Lord God said] Haddit said, to wit, on the sixth day when he made Man, and there was not a meet help found for him. Then God said, It is not good, etc. and so created the woman by deliberate council, as before he had done the man. Only there it was in the plural, Let us make, here, I will make; to show the unity of the Essence in the Trinity of persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenis in nuptiis dici solitum. Zenod. Proverb. It is not good for man to be alone] It is neither for his profit, nor his comfort. Optimum solatium sodalatium. I will make him a help meet for him] or, such another as himself, of the same form for perfection of nature, and for gifts inward and outward; one in whom he may see himself, and that may be to him as an Alter-ego, a second-self, Eph. 5.28. Such an one as may be a help to him both so this life, 1. By continual society and cohabitation. 2. For procreation and education of children. And for the life to come, 1. As a remedy against sin, 1 Cor. 7.2. Secondly, As a companion in God's service, 1 Pet. 3.7. Nazianzen saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in pat. epitaph. that his mother was not only a meet help to his father in matters of piety, but also a doctress and a governess; and yet he was no baby, but an able Minister of the Gospel. Budaeus (that learned Frenchman) had a great help of his wife in points of learning; she would be as busy in his study, Non tractat negligentius libros ●eos quàm liberos. daniel's Chron. fol. 262. as about her housewifery. Placilla the Empress was a singular help to her husband Theodosius in things both temporal and spiritual: And so was our King Edward the thirds Queen, a Lady of excellent virtue, the same that built Queen's College in Oxford. She drew evenly (saith the Historian) with the King her husband in all the courses of honour, that appertained to her side, and seems a piece so just cut for him, as answered him rightly in every joint. Verse 19 To see what he would call them] If he had been permitted to name himself, it should have been probably, Luke 3. ult. the Son of God, as he is called by St. Luke in regard of his creation. But God, to humble him, calls him first Adam, (and after the fall) Enosh, that is, frail, sorry man, a map of mortality, a mass of misery. Verse 20. Adam gave names] A sign of his Sovereignty, Num. 32.38, 41. an argument also of his wisdom, in giving them names according to their natures, as Hebricians well know. But for Adam there was not found, etc.] God set all the creatures before him, ere he gave him a wife: 1. That seeing the sexes, he might desire to have a help in his kind, and nature also. Men should not marry, till they find in themselves the need of a wife. ei commendatius esset Dei donum. Pet. Martyr. 2. That seeing no other fit help, he might the more prise her. Verse 21. And the Lord God caused a deep sleep] It may be thought that Adam, observing that among all the creatures there was no meet match found for him, prayed in this deep sleep, or ecstasy, Gen. 24.63. that such a help might be given unto him. This is Peter Martyrs note upon the text. Isaac went forth to pray, when he had sent forth for a wife; Prov. 19.14. A bad wise is but the image of a wife, or (as Lameches wives name was) a shadow of a wife, tsilla, umbra ipsius. Mr. Gatak. and it was but reason, For a prudent wife is from the Lord. And he that findeth a wife, findeth a good thing, saith the Wiseman. A wife, that is, a good wife; for every married woman is not a wife, unless she be a help to her husband, in the best things especially. The Heathen well saith, that every man when he marrieth, brings either a good or an evil spirit into his house, and so makes it either a heaven, or a hell. And it is a device of the Rabbins (but the moral is good) that in the names of Ish and Ishah is included Jah, the name of God; and that, if you take out Jod and He, whereof that name consists, there remains nothing Esch, Esch, fire, fire; the fire of dissension and brawl, which burneth, and consumeth to the fire of hell. It is not evil therefore to marry, but it is good to be wary, to marry in the Lord, as the Apostle hath it. He that marrieth in the Lord, marrieth also with the Lord; and he cannot be absent from his own marriage. A good wife was one of the first real and royal gifts bestowed upon Adam; and God consults not with him, to make him happy. As he was ignorant while himself was made, so shall he not know, while a second-selfe is made out of him; both that the comfort might be greater than was expected, as also, that he might nor upbraid his wife with any great dependence or obligation; See Yates his Model. he neither willing the work, nor suffering any pain, to have it done. The rib can challenge no more of her, than the earth can of him. And he took one of his ribs] The woman was made of a bone (saith a Reverend Writer) and but one bone, Ne esset ossea, B. Kings Vitis Palatina. lest she should be stiff and stubborn. The species of the bone is expressed to be a rib (a bone that might be best spared because there are many of them) a bone of the side, not of the head; (the wife must not usurp authority over her husband) nor yet of the foot; she is not a slave, but a fellow-helper. A bone, not of any anterior part, she is not praelata, preferred before the man: neither yet of any hinder part, she is not postposita, set behind the man; A yoke-fellow standing on even ground with thee, though drawing on the side. Gatak. but a bone of the side, of the middle and indifferent part; to show, that she is a companion, and the wife of thy covenant, Mal. 2.14. A bone she is from under the arm, to put man in mind of protection and defence to the woman. A bone not far from his heart, to put him in mind of dilection and love to the woman. A bone from the left side (as many think likely) where the heart is, to teach, that hearty love ought to be betwixt married couples: Vxorem vir amato, marito pareat uxor; Conjugis illa suae cor, caput ille sua. Vers. 22. And the rib which the Lord God had taken,] Matter, in the beginning of time, was taken from man, to make a woman: And matter, in the fullness of time, was taken from a woman to make a man, even the man Christ Jesus. 1 Tim. 2.5. And as out of the side of sleeping Adam, Eve was form; so from the blood issuing out of the side and flesh of dying Christ, came his Spouse the Church. Ephes. 5.26. Diabolus per costam tanquam per scalam, ad cor Adami ascendit. Mor. l. 3. c 5. Sic Phoroneus apud Bruson. l. 7. c. 22. Requirit vir costam suam, requirit soemina sedem suam. Hinc Ruth 3.1.9. Annon● quaererem tibi requiem? Aben-●zra. His chief care therein was to sanctify and cleanse his Church, and therefore he came by water and blood. So should it be every husbands; then would not the devil so oft break his head with his own rib; or as Saint Gregory hath it, Climb so oft by h●s rib to his heart, as by a ladder. A good wife doth him good, and not evil, all her days. But this is not every man's happiness. Sylla faelix, si non habuisset uxorem. So Job and Moses, quorum conjugium, conjurgium. There is in most, a propension to the nuptial conjunction. The man misseth his rib (say the Rabbins;) the woman would be in her old place again, under the man's arm or wing. Then Naomi her mother in law, said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? Ruth 3.1. [Made he a woman,] Heb. built, That is, created with special care, art, and fit proportion, in the manner of a house. A body hath God given the woman more capacious and roomthy, both for the conceiving and containing of her young babe, which dwells in her womb, as in its house; and hath all its householdstuff, as it were about it, till time produce it into the light of life. Adam was form, Eve builded; her frame consists of rarer rooms, of a more exact composition than his doth. And if place be any privilege, we find, saith one, hers built in Paradise, when his was made out of it. [And brought her unto the man] Marriage than is of divine institution. The Saturnilian heretics sinfully said, that it was of the devil. And the blemish will never be wiped off from some of the Ancients, who to establish their own doll of I know not what Virginity, have written most wickedly and basely against marriage. Three things we have here out of Moses to say for it against whatsoever opposite, viz. God's 1. Dixit. 2. Duxit. 3. Benedixit, Gen. 1.28. God the Father ordained it. God the Son honoured it with his first miracle. God the Holy Ghost did the like, by overshadowing the betrothed Virgin, Papists and others that disgrace it, appear herein more like Devils than Divines, if S. Paul may be judge, 1 Tim. 4.2 or Ignatius, who saith, Habet inbabitatorem Draconem Aposta●a●. Ignat. Epist. ad Philad. If any call marriage a defilement, he hath the Devil dwelling in him, and speaking by him. Verse 23. This is now bone of my bone, etc.] This sentence (saith Tertullian, and after him, Beda) is the first Prophecy that was ever uttered in the world. And it is uttered in a way of admiration, which they that are taken with, do commonly use a concise kind of speech; especially, if overjoyed as Adam here was upon the first sight of the woman; whom he no sooner saw but knew, and thereupon cried out, as wondering at God's goodness to himself, [This now is bone of my bone, and flesh of my flesh.] Luther, the night before he died, was reasonably well, and sat with his friends at table. The matter of their discourse was, whether they should know one another in heaven or no? Luther held it affirmatively, and this was one reason he gave. Melch. Adam. Adam as soon as he saw Eve, knew what she was, not by discourse, but by divine revelation; so shall we in the life to come. All the Saints shall sit down with Abraham, Isaac, and Jacob, having communion with them, not only as godly men, but as Abraham, Isaac, & Jacob. And if with them, why not with others? S. chrysostom saith we shall point them out, and say, Lo yonder is Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that's Paul, & there are the Prophets, Apostles, etc. [She shall be called Woman] Or Manness, of Man, as Ishah of Ish. He gave her her name, from his own, by taking away one numeral letter that stands for ten, and adding another that stands for five; to note her infirmity, and duty of submitting to her husband, whose very naming of her notes her subjection. Vers. 24. Therefore shall a man leave, etc.] Whether these are the words of God, Adam or Moses, it is uncertain, and not much material. The husband is bound more to love his wife then his parents, in regard of domestical communion, Paraus ad locum. adh●●sion and cohabitation, not in regard of honour, obedience and recompense. [And they two shall be one flesh.] Two in one flesh, not three or four, as the Patriarches of old through ignorance, or inobservance of that plain prohibition, Levit. 18.18. It is possible they might mistake the word (sister) for one so by blood, which was spoken of a sister by nation, as those clauses (to vex her) and (during her life) do evince. Vers. 25. They were both naked, and not ashamed,] Neither needed they. Sin and shame, as Papists say, hops and heresy, came in together. are the ensigns of our sin, and covers of our shame: To be proud of them is as great folly, as for a begar to be proud of his rags, or a thief of his halter. As the prisoner looking on his irons, thinketh on his theft; so we, looking on our garments, should think on our sins. CHAP. III. Verse 1. Now the Serpent was more subtle, etc.] ANd so a more fit instrument of that old Serpent the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotion. Cui Paulus ● Cor. 11.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite, quam mundus vocat Sillmess, sheepishness. Revel. 12.9. Authoramentu● majoris infidelitatis. Ter●ul. Isai. 55.3. Plin. l. 8. c. 25. that deceiveth all the world. Good natural parts abused, prove rather as press-money to impiety (as he phraseth it,) and their wisdom Culpae suasoria, as Ambrose speaketh. Wit unsanctified, is a fit tool for the devil to work withal: Neither is there a likelier Anvil in all the shop of Hell, whereon to forge mischief, than one that is learned and lewd, ingeniosê nequam, Wittily wicked. [And he said,] That is, the Devil in the Serpent, as the Angel in Balaams' Ass. Satan istius primae fabulae Poetafuit, serpens histrio. By the ear he brought death into the world: And God, to cross him, brings life in by the same door: For it is, Hear and your souls shall live. The Dragon bites the Elephant's ear, and thence sucks his blood: Because he knows that to be the only place, which he cannot reach with his trunk to defend. So here, that great red Dragon dealt with miserable mankind, setting first upon the woman as the weaker vessel (where the hedge is lowest, there the beast leaps over) and so climbing by Adam's rib to his heart, as by a ladder; as I said before, out of Saint Gregory. [Yea, hath God said,] In the Chaldee, Is it true that God hath said? Vide simile Ruth 2.21. in Hebraeo, & 1 Sam. 14.30. A concise expression, implying, That this was not the first of their discourse: Something had been said before. It is not safe parling with the Devil. Satan etsi semel videatur verax, millies est mendax, & semper fallax. Halter him up therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stop his mouth soon, as our Saviour did. Or do, as the French say in their Proverb, When the Spaniard comes to parley of peace, then double bolt the door. The Hollanders are said to make no conditions with the Spaniard, but such as are made at Sea, and sealed with great Ordnance, Spec. bell. sacr. Greenbam. etc. He shoots with Satan in his own bow, that thinks by parling with him to put him off. [Hath God said, Ye shall not eat.] Here, he began his assault upon our first-parents; here, upon Christ, Matth. 4.3. with 3.17. and here, he doth still upon us: Endeavouring to elevate the truth and certainty of God's Word, and to weaken our Faith in his precepts, promises, and menaces. And here, if he take us out of our trenches, if he can but wring this sword of the Spirit out of our hands, he may do what he will with us. Get but the Heretics (said that subtle Sophister) out of the paper-walls of the Scriptures, Bristol his Motives. into the open field of Fathers and Councils, and ye shall soon do well enough with them. Vers. 3. Neither shall ye touch it] This is of the woman's own addition, and of a good intention doubtless. For afterwards, when she had drunk in more of the Serpent's deadly poison, Hausis virus peritura, & peritur●s paritura. Bern. from gazing upon the fruit, she fell to gaping after it, from touching to tasting. He that would not feed on sins meat, must beware of the broth; keep thee far from an evil matter, saith Moses, Exod. 23.7. A good man dare not come near the train, though he be far off the blow: He dare not venture on the occasion, lest his tinder should take fire. Circa serpent is antrum po●itu● non eris di● illasus. Isidor. It is ill playing upon the hole of the Asp, or coming too near Hell-mouth: For by so doing, you may beseem to drop in. Watch therefore, and pray too, that ye enter not into temptation, saith our blessed Saviour; and mark his reason, The spirit is willing, but the flesh is weak. q. d. Though the Spirit purpose otherwise, the flesh will falter, and be foiled: Witness the woman here with her left ye die. She held the precept in the utmost extent of it: But that which she failed in, was, That she minced the matter, and opposed not the commination to the temptation; And see how the Devil works upon her weakness, as he watcheth for our haltings, and where to have us on the lip. Vers. 4. Ye shall not surely die,] He saith not, Dying ye shall not die; or, Surely ye shall not die: This had been too plain a contradiction to that word of God, that had threatened assured death. But, Ye shall not die in dying; That is, It is not certain ye shall die. And this latter is more nice and ambiguous. She seems to doubt of the certainty of what God had said. He plainly, and yet clearly impugns it: Whereas had God's Word abidden in her, she had overcome that wicked one, 1 John 2.14. The word is compared to mustard seed, which being mixed with vinegar, is (they say) a sovereign medicine against Serpents. Vers. 5. For God doth know, etc.] Picherellus in Cosmopaea. Id quod cuns Deum non lateat, sibi cavet. It is remarkable, that the devil here chargeth God with envy, which is his own proper disease: For ever since, he himself fell from Heaven, he cannot abide that any should come there; but of pure spite hindereth them, all that may be. Here he envied that God should be served by man, and that man should be gifted and graced by God. So that he paints out and points out himself, in saying, That God envied man the gift of Wisdom. There is nothing more usual with the wicked, then to muse as they use, and to suppose that evil to be in others, that they ●inde to be in themselves. Die in Calig. Act. & Mon. fol. 1441. Caligula (that impure beast) would not believe there was any chaste person upon earth. And, I dare say (said Bonner to Hawks the Martyr) that Cranmer would recant, if he might have his living. So judging others by himself: For Papists apply themselves (said our Protomartyr Mr. Rogers) to the present state; yea, if the state should change ten times in the year, they would ever be ready at hand to change with it, and so follow the cry, and rather utterly forsake God, and be of no Religion, then that they would forgo lust, or Living for God or Religion. [Then your eyes shall be opened.] There is an opening of the eyes of the mind to contemplation and joy: There is also an opening of the eyes of the body to confusion and shame. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 1 King. 22.15. Cioesus Halyn p●●●●●s ma●nam di●p●●d●s ●pum vim. Herod. He promiseth them the former, but intends the latter, and so cheats them, as he doth thousands now adays, by the cogging of a die, (as Saint Paul hath it) giving them an apple in exchange for paradise. Thus of old he cozened A●ab and Croesus with promises of victory; which when it fell out otherwise, he had a hole to creep out, and save his credit by an equivocation. Thus of latter time be gulled Pope Silvester the second, assuring him that he should never die till he came to say Mass in Jerusalem; He, resolving never to come there, made no reckoning but to live a long time. But it f●ll out somewhat otherwise: For as he was saying Mass in a certain Church in Rome called Jerusalem, fearing nothing, ●unc●ius in C●ronol Intelligit ●e a diabolo, amphibol● vocis, circumventum, avimadvertit sibi moriendum esse pensumque Sata●ae reddendum, etc. the Devil claimed his due, and had it. For he was there, and then taken with a strong fever, and lying on his death bed, he sent for all his Cardinais, and declaring before them what a wretched bargain he had made with the devil (selling his soul for the Popedom, and deceived●by him with promise of long ●●lfe) he bitterly bewailed his own folly, and advised them to beware by his example. And was not Leoline the second, Prince of North-Wales, as finely cheated? For consulting with a Witch he was told, that it was his destiny to ride through London with a crown on his head. Hereupon he growing burdensome to the English borders was in a battle overthrown. His head fixed upon a stake, and adorned with a paper-crown was by a horseman triumphantly carried through London: Heylins' Geog. p. 493. and so the prophecy was fulfilled, Anno Dom. 1282. [And ye shall be as God's] The Serpents Grammar first taught (saith Damianus) Deum pluralitèr declinare, eritis sicut Dii This the woman understood of the Trinity, as appears, vers. 22. but the Devil might mean it of the Angels, (so our Chaldee Paraphrast translates it) which had sinned, and now had woeful experience of the good which they had lost, and the evil wherein they lay. Verse 6. And when the woman saw] At this Cinqueport the devil entered. How many thousand souls have died of the wound of the eye, Ovid. and cried out, as Eve might here, ut vidi, ut perii! If we do not let in sin at the window of the eye, or the door of the ear, it cannot enter into our hearts. Vitiis nobis in animum per oculos est via, saith Quintilian. Wherefore if thine eye offend thee, pull it out. In Barbary, 'tis death for any man to see one of the Xoriffes' concubines; and for them too, if when they see a man (though but through a casement) they do not suddenly screek out. Quintil. declam. [She took of the fruit thereof] Whatever it were, whether an apple (as Bernard, Heyl. Geog. p. 196. P●rrexit Pomum & surripuit paradisum. Bern. and others; gather out of Cant. 2.3.) or a fig, as Theodorot; or a pomegranate, as Mahomet in his Koran; or a peach) (malum persicum) or Pomum Paradisi, as the Syrians call a kind of fruit common amongst them: God created us of nothing, and we offended him for a matter of nothing. All the legions of the reprobate devils, saith one, entered into one beast, and, Yates his Medell. by the Pitho and Suada of that viperous tongue, crept into the bosom of ●●ve, as it were by all the Topick places in Logic, figures in Rhetoric, and other engines of guile and deceit, till they had brought her into a fools paradise, with the loss of the earthly, and hazard of the heavenly. [And gave it also to her husband] It is probable (saith the same Author) that Adam stood by all the time of the disputation, therefore his sin was the greater, that he rebuked not the Serpent, etc. And again, I cannot believe, saith he, but that the devils in the Serpent did as well tempt Adam as Eve, though first they began with her, as a further means of enticing him. Others are of another mind, as that the tempter set upon the woman alone and apart from her husband, as she was curiously prying into the pleasures of the garden. Paraeus. That the Serpent crept into Paradise unseen of Adam, who was to keep beasts out of it; Cartw. Catach. that he remained there without being espied of him, and crept out again when he had done his feat: That when she gave him the fruit, she gave him also a relation of the Serpent's promise, concerning the force of that fruit, that it would make them wise as God, knowing good and evil, etc. whence he is said to have hearkened to her voice, vers. 17. And surely, every Adam hath still his Eve, every David his Bathsheba, a tempter in his own bosom (his own flesh) whereby he is eftsoons drawn away, and enticed as a fish by the bait, (beauty is a hook without a bait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.14.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as one saith) till when lust hath conceived (as here it did in Eve) it bringeth forth sin, and sin, when it is finished, bringeth forth death. Satan hath only a persuading sleight, not an enforcing might. It is our own concupiscence that carrieth the greatest stroke. Vers. 7. They knew that they were naked] Bereft of God's blessed Image; no more of it left, then, as of one of Jobs messengers, to bear witness of our great loss. I call it ours, because we were all in Adam, as Levi was in Abraham, or as the whole Country is in a Parliament man. He was our head; and if the head plot treason, Hos. 13.9. all the body is guilty. Hence the Prophet Hosea; O Israel, One hath destroyed thee, but in me is thy help. So some read it. Had we been by when this wretched One destroyed us all: had we seen him stand staggering betwixt God's Commandment, and Eves allurement, not yet resolved which way to incline, and could have foreseen the danger hanging over him and ourselves, we would surely have cried out to him Cave miser, Augustine. Take heed thou wretch. And why do we not the same to ourselves, when solicited to sin? Alterius perditio tua sit cautio, saith Ifidore: and cavebis si pavebis, saith Another. There is a practical judgement still practised in our hearts. On the one side, is propounded the commodity of sin; on the other, the offence, whereby we provoke God. So that in the one end of the balance, is laid God, in the other sin, and man stands in the midst, rejecting the command of God, and accepting the pleasure of sin. What is this, but to prefer Paris before Paradise with Cardinal Bourbon, Barrabas, before Christ, a thing of nought before Heaven's happiness? Our first parents were born with the royal Robe of Righteousness (as those Porphyrog●niti in Constantinople,) Purchas Pilgrim. but the devil soon stripped them of it (the same day, as some think) and so they became fore ashamed of their bodily nakedness, which therefore they fought to cover, by making themselves Aprons, to cover their Privities. But why did they (and do we still) so studiously hid those parts, Quest. rather than their eyes and ears, which they had abused to sin with? Because sin is become natural, Answ. Psal. 51.7. Gen. 5 3. and derived by generation. Therefore circumcision was also on that part of man's body; to show, That that which was begotten thereby, deserved in like manner, as execrable and accursed to be cut off, and thrown away by God. Here some ground their opinion, That it is a sin against nature, to look on the nakedness of another. A foul shame it was for old Noah to lie so uncovered in the midst of his Tent: but far fouler for those worshippers of Priapus, (which Jerome and Isidore make to be that Baal-Peor, Num. 25.5.) that shamed not to say, Empedoclis vocab. apud Arist. Nos, puabre pulso, stamus sub Jove, coleis apertis, etc. But in man's soul is now a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed of all sin, though never so heinous or hideous: Neither by nature is there ever a better of us; but as in Water face answereth to face, so doth the heart of a man to a man, Prov. 27.19. And as there were many Marii in one Caesar, so are there many cain's and Caiaphasses in the best of us all. Totus homo est inversus decalogus. The whole man is in evil, and whole evil is in man. As the Chaos had the seeds of all Creatures, and wanted only the Spirits motion to produce them: So our corrupt nature hath all sins in it, and wants but the warmth of Satan's temptation to bring them into act, if God restrain not. Sure it is, we can stay no more from sinning, than the heart can from panting, and the pulse from beating. The first man defiled the nature, and ever since the nature defiles the man. As poison put into a cup of wine disperseth itself, and makes it deadly: so Original sin polluteth and poisoneth our whole man. And as the whitest ivory turns with the fire, into the deep●st black, the sweetest wine becomes the sourest vinegar: So here. The more unnatural any quality is, the more extreme will it be, as a cold wind from the south is intolerable, etc. So Adam, being in honour, was without understanding, Psal. 49. ult. and is now in worse case than the very beasts that perish: Pecoribus morticivis, saith Tremel: The beasts that die of the murrain, and so become carrion, and are good for nothing. Vers. 8. And they heard the voice of the lord] Either speaking something by himself of that which Adam had done against his command; as who should say, Hath he served me so indeed? or else, calling to Adam in a mighty thunder, as to Pharaoh, Exod. 9.28. or in a terrible whirlwind, as to Job, Chap. 38.1. the better to humble him, and prepare him for a Sermon of mercy and forgiveness. God poureth not the oil of his grace, save only into broken vessels. Christ came to cure not the sound, but the sick with sin: Isai. 35.7. & 44.3. The Holy Ghost is poured out upon thirsty souls only, that are scorched and parched with the sense of sin, and fear of wrath. As the way to Zion was by Sinai, so, unless we desire rather to be carnally secured, then sound comforted, we must pass by Baca to Berachah, by a sight of our sin and misery, to a sense of God's grace and mercy. [Walking in the Garden in the cool of the day.] God did not meet the man angrily, Exod. 4. as he did Moses in the Inn, when he had much ado to forbear killing him; nor as the Angel did Balaam, with a drawn sword in his hand to destroy him: Neither did he rush upon him, as David ran upon Goliath, and cut off his head. But with a soft and slow pace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gressu grallatorio. Isai. 28.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad vesperam dici. (as if he had no mind to it) he comes walking toward them, to do this his work, his strange work, of sentencing sinners; and that in the cool of the day too, or towards the evening, as Saint Ambrose hath it after the Septuagint. Whereas to show mercy, behold, he comes leaping upon the Mountains, skipping upon the Hills. Lo, this is the voice, and the pace of my beloved. Cant. 2.8. God was but six days in making the whole world, yet seven days in destroying one city Jericho, as Chrysostom long since observed. He scourgeth not his people, Isai. 42.14. till there be no remedy, 2 Chron. 36.16. He forbears us, though he cry like a travelling woman, to be delivered of his judgements. [And Adam and his wife, hide themselves.] Their covering of figleaves then, was too short; for, here they run with their aprons, into the thicket, to hid from God. A poor shift, God wots, but such as is still too much in use. If I have covered my transgressions as Adam, Job 31.33. or after the manner of men, saith Job, then let this and this evil befall me. The bad heart runs from God, and would run from its own terrors, as the wounded Deer from the deadly Arrow that sticks in his side; Facti sunt à corde suo fugitivi. Tertul. but refusing ordinary trial, it is in danger to be pressed to death inevitably. We have no better refuge, then to run from God to God. Blood-letting is a cure of bleeding, a Burn of a bourn: To close and get in, avoids the blow, etc. Vers. 9 Where art thou,] Not, as if God knew not; for he searcheth Jerusalem with lights; Jam. 1.17. yea, himself is the father of lights, the great eye of the world, to whom the Sun itself, is but a snuff. Zach. 3.9. 2 Chron. 16 9 Heb. 4.13. exp. He hath seven eyes upon one stone; yea, his eyes run to and fro through the earth, and all things are naked and open: Naked (for the outside,) and open (for the inside) before the eyes of him, with whom we have to deal. Simple men hid God from themselves, and then think they have hid themselves from God; like the Struthiocamelus they thrust their heads into a hole, Plin. when hunted, and then think none seethe them. But he searcheth (so one may do, yet not find) and knoweth, Psal. 139.1. He seethe (so one may do, yet not observe) and pondereth, Prov. 5.21. Though men hid their sins, as close as Rachel did her idols, or Rahab the spies: Though they dig deep to hid their counsels, God can and will detect them, Prov. 15.11. with a woe to boot, Isai. 29.15. For hell and destruction are before him; how then can Saul think to be hid behind the stuff, or Adam behind the bush? At the voice of the Lord he must appear, will he nill he, to give account of his fear, of his flight. This he doth, (but untowardly) in the words following. Vers. 10. I heard thy voice,] So he had done before his fall, and feared not. Are not my words good to the upright? Micah 2.7. Excellently Saint Austin, Adversarius est nobis, quamdiú sumus & ipsi nobis: Quamdiú tu tibi inimicus es, inimitum habebis Sermonem Dei. Yea, but I was naked, and therefore hid myself. This also was non-causa pro causa. There was another pad in the straw, which he studiously conceals; viz. The conscience of his sin. Hic verò non factum suum, Excusando seipsum accusat. Gregor. Prov. 19.3. sed Dei factum in semetipso reprehendit, saith Rupertus. He blames not himself but God, for making him naked; and so verifies that of Solomon, The foolishness of man perverteth his way; and then (to mend the matter) his heart fretteth against the Lord. O silly simple! Vers. 11. Who told thee.] His own conscience awakened and cited by God's voice, Joh. 4. told him (as the woman of Samaria said of our Saviour) all that ever he did. Before and in the acting of sin, we will hear nothing; but afterwards, Conscience will send forth a shrill and sharp voice, that shall be heard all the soul over; such as was that of Reuben to his brethren. Did not I warn you, saying, Sin not against the child, etc. The Books of our Consciences are now sealed up, and the woeful contents are not read by the Law: They remain as Letters written with the juice of Oranges or Onions, which are only to be made legible by the fire of God's wrath. Then shall the wicked run away (but all in vain) with those words in their mouths, Isai. 33.14. Who amongst us shall dwell with this devouring fire? Who shall abide by these everlasting burn? Then shall they tyre the Mountains with their hideous outcries, Fall upon us, hid us, crush us in pieces, grind us to powder. But how can that be, when the Mountains melt, and the Rocks rend asunder at the presence of the Lord, at the presence of the God of Jacob? Vers. 12. The woman whom thou gavest.] Here he rejects the fault upon the woman, and thorough her, upon God, who gave her to be with him, or before him; or such another as himself, (with reference to that Lenegdo, Chap. 2.20.) or a help meet for him. This she might have been to him, had he been (that he ought to her) a manly guide in the way to Heaven. He should have rebuked her, as Job did his wicked wife, for transgressing God's Law, and tempting him to the like. Then had her sin been personal, rested upon herself, and gone no further, had not he harkened to her voice. But he not only not did thus, but instead of agnizing his fault, seeks to transfer it upon God: That sigh he could not be like unto God in the divinity, which he aimed at, he might make God like unto himself in iniquity, which was to fill up the measure of his sin, that wrath might have come upon him to the utmost; but that God's mercy was then, and is still over all his own good, and our bad works. Vers. 13. And the woman said, The Serpent.] Thus the Flesh never wants excuses: Nature need not be taught to tell her own tale. Sin and shifting came into the world together; never yet any came to Hell, but had some pretence for coming thither. It is a very course Wool that will take no Dye: Sin and Satan are alike in this; they cannot abide to appear in their own colour. Men wrap themselves in excuses, as they do their hands, to defend them from pricks. This is still the vile poison of our hearts; that they will needs be naught, and yet will not yield, but that there is reason to be mad, and great sense in sinning. Vers. 14. And the Lord God said to the Serpent.] The Serpent was not examined, because God would show no mercy to him: But presently doemed, Hestod. because of mere malice, he had offended. The Heathens called certain Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evil befell him, that evil bethought him: As Balaam that advised evil against Israel, was slain by the sword of Israel. The Serpent also hath his part in the punishment, because instrumental to the Devil. Both Authors, Actors, and Abettors of evil, shall rue it together. The Serpent here, is, first cut shorter by the feet, and made to wriggle upon his belly; secondly, confined to the dust for his dict; which is also, saith an Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil's diet: For your Adversary the Devil (that Ruler of the darkness of this world) as he dwells in dark hearts, Ephes. 6.12. as so many holes and caverns. Job 40.10. So, Behemoth-like, he cat's grass as an Ox; yea, dust as a Serpent, continually seeking whom he may devour, 1 Pat. 5.7. And is therefore cursed above all Creatures. He hath swallowed down souls, and he shall vomit them up again: God shall cast them out of his belly, Job 20.15. He sinneth every day the sin against the Holy Ghost, and shall lie lowest in Hell. Every foul that he drew thither by his temptation, shall be as a millstone hanged about his neck, to hold him down in the bottomless lake. Vers. 15. And I will put enmity,] Instead of that amity and familiarity, thou hast lately had with the woman. And here gins the Book of the Lords wars: His hand is here upon his Throne, he hath solemnly sworn, That he will have war (not with Amalek only, Exod. 17.16. but) with the whole Serpentine seed, from generation to generation. There is also a capital antipathy (saith Bodinus) between the woman and the Serpent: Bodin. Theat. lib. 3. So that in a great multitude of men, if there be but one woman amongst them, he makes at her, and stings her about the heel. Plin. lib. 2. cap. 63. & lib. 7. c. 2. Pliny also tells us, That the fasting-spittle of a man, is deadly to Serpents; and that if a Serpent wound a man, he is no more entertained by the earth, or admitted thereinto. Others tell us, Sphinx Philos. That a Snake fears and flies from a naked man, but pursues him when clothed or covered. Put on Christ, and thou art safe. His blood, as Polium, is a preservative against Serpents, Revel. 12.9. Plin. lib. 2. c. 2●. [It shall bruise thy head.] And so kill thee quite; as a Serpent is not killed dead, till knocked on the head; which he therefore carefully saves with the hazard of his whole body. To elude, or elevate at least, this sweet promise (this grand Charter of our Salvation) the Devil, no doubt, devised, and by his Factors, the Poets divulged that frivolous fable of Hercules his clubbing down the Lernaan Serpent, and cutting off his many heads. But Christ alone is that stronger man, that, drawing the Dragon out of his Den, hath cracked his crown, destroyed his works, made him to fall as lightning from the heaven of men's hearts, and will tread him also under our feet shortly, as he hath already done under his own, when spoiling these principalities and powers, Rom. 16. he made a show of them, openly triumphing over them on his cross, Colos. 2.15. As in the mean while, till this be fully done, nibble he may at our heel, but cannot come at our head. Achilles is said to have taken his death, by a wound in his heel. But he that is begotten of God keepeth himself, and that wicked one (the Devil) toucheth him not, 1 John 5.18. That is, Tactu qualitative, saith Cajeta●, with a deadly touch; he thrusteth not his sting so far into him, as to do him to death. For Christ (who is our life, Colos. 3.4) can assoon die at the right hand of his heavenly Father, as in the heart of a faithful Christian; sith our life is hid with Christ in God; his life is bound up in his Child's life. He shall make the broken horns of Satan to be the Trumpets of his glory, and the Cornets of our joy. [Thou shalt bruise his heel.] Not both his heels, but one only: So that he shall stand upon one, though hurt in the other; or if overthrown, yet he shall rise again, and be more than a conqueror, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. or over overcome him that overturned him. He is the Victor, that breaketh the head: When as he that bruiseth the heel (though he be an enemy) yet he lies along, and can do no great mischief there. And hereto the Prophet seems to refer, when he saith, Why should I fear in the days of evil, when the iniquity of my heels (that is, when the punishment of mine iniquity that reacheth but to the heels) shall compass me about? God will redeem my soul from the hand of hell, Psal. 49.6, 16. I conclude with that memorable saying of a holy Martyr: Bradford. If we had a lively feeling of the Serpent's poison, we could not but rejoice in our Captain, who hath bruised his head. What though the Serpent shoot his sting into our heel, and make us halt, Heb. 12.2, 3. yet let us go on, though halting to Heaven; Yea, run with patience the race that is set before us; looking at Jesus, the Author and finisher of our Faith, etc. Vers. 16. I will greatly multiply thy sorrow,] The greatest of sorrows this is, as we are given to understand, both out of divine, Decie● in bello mori mallem quam parere vel semel adhuc. Euripid. and humane Writings. I had rather die in battle ten times over, then bring forth but once only, said Medea in the Tragedy. But we have a better example in the Ecclesiastical History, of a Roman Lady, called Sabina; Who being great with child, was cast in prison for the Profession of Christ's Truth. Now when the time came, that she should be delivered, and she cried out for extremity of pain; the Keeper of the prison asked her, Job. Manliis, loc. come p. 124. Why she made such a stir now? And how she would, two or three days hence endure to die at a stake, or by the sword? She answered, Now I suffer as a woman, the punishment of my sin; but then, I shall not suffer, but Christ shall suffer in me. In peace-offerings there might be oil mixed, not so in sin-offerings. In our sufferings for Christ, there is joy, not so, when we suffer for our sins. [In sorrow thou shalt bring forth.] And in sorrow shalt thou bring up, Liberi sunt dulci● acerbitas, seu us Tertul. loquitur, amariss. voluptas. after the birth, as Gen. 50.23. Children are certain cares, but uncertain comforts. Eve had a great catch of it, when she had got a manchild of the Lord, she called him Cain, a possession, as David did Absolom, his Father's peace. But Fallitur augurio spes bona sape suo. Excellently Saint Gregory, Ante partum liberi sunt onerosi, in partu dolorosi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post partum laboriosi. [And he shall rule over thee.] Yet not with rigour. She must (though to her grief and regret) be subject to all her husbands lawful, both commands and restraints. But he must carry himself as a man of knowledge towards her; and make her yoke as easy as may be. It is remarkable, Colos. 3.19. That when the Apostle had bid Wives submit to your own husbands, etc. He doth not say, Husbands, rule over your wives, (for that they will do fast enough without biding,) but husbands love your wives, and be not bitter unto them. Vers. 17. Because thou hast harkened to the voice of thy wife.] Our English Historian, relating the deadly difference that fell out betwixt those two noble Seymours (the Lord Protector, Sir Johu Heywood in the life of K. Edw. 6. p. 84. and the Admiral his Brother, in Edward the sixth time) through the instigation of their ambitious wives, passionately cries out, O wives! The most sweet poison, the most desired evil in the world, etc. Woman was first given to man for a Comforter, saith he, not for a Counsellor, much less a controller and director. And therefore in the first sentence against man, this cause is expressed, Because thou hast obeyed the voice of thy wife, etc. [Cursed is the ground for thy sake.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Arvuum ab Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Greeks and Latins borrow their words for ground of the Hebrew word that signifieth cursed. The curse of emptiness and unsatisfyingness lies upon it, that no man hath enough, though never so much of it. The curse also of barrenness, or unprofitable fruits, whose end is to be burned, Heb. 6.8. The whole earth and the works therein, 2 Pet. 3.10. shall be burnt up. It was never beautiful, nor cheerful, since Adam's fall. At this day it lies bedrid, waiting for the coming of the Son of God, that it may be delivered from the bondage of corruption, Rom. 8.20. Vers. 18. Thorns also and thisties,] Vbi veritas dixit, quod terra homini spinas & tribulos germinaret subintelligendum fuit, ait Petrareha, & rusticos tribulis omnibus asperiores. Petrarch. de remed ver. fort. Dial. 59 Judg. 8. 7-16. The Clowns of Midian drove Jethroes daughters from the water they had drawn. Rudeness hath no respect, either to sex or condition. Those Churls of Succoth, were worthily threshed with thorns of the Wilderness, and with briars, and thereby taught better manners. [Thou shalt eat the herb of the field.] And no longer feed on these pleasant fruits of Paradise, which by thy sin thou hast forfeited. Thus man is driven from his dainty and delicate diet, to eat husks with hogs, as the Prodigal, or at least, grass with the Ox, as Nabuchadnezzar, and be glad of it too; as our Ancestors, who though they fed not at first on acorns, as the Poet's fable, Hi●c holus quisi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet if they could get a dish of good green herbs, they held themselves as well provided for, as if they had all. Verse 19 Picherellus in Cosm●p. In the sweat of thy face] Or, of thy nose, as One rendereth it, that sweat that beginning in thy brow runs down by thy nose, through thy hard labour. This is a law laid upon all sorts to sweat out a poor living, to humble themselves by just labour, to sweat either their brows or their brains (for this latter also is a sore occupation, Eccles. 1.13. and the Ministers toil is compared to that of those that cleave wood, or work hard in harvest, 1 Thess. 3.5. Math. 10.1 ● 1 Cor. 9.14. See my true ●●ealure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.) [Shalt thou eat bread] Not herbs only as vers. 18. And here take notice of an elegant gradation, together with a merciful mitigation of man's misery. Thou shalt▪ eat earth, ver. 17. herbs, vers. 18. and now here, Thou shalt eat bread, that stay and staff of man's life under his hard labour. Panem dictum volunt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor. 1.20. [Until thou return unto the ground] O earth, earth, earth, bear● the word of the Lord, i.e. Earth by creation, Earth by corruption, Earth by resolution. This is the end of all men, and the living should lay it to heart. J●●. 22.29. In this third of Genesis we find Man's Exodus. This is the first text of mortality, and all comments, yea all dead corpses concur to the exposition of it. Etiam mut● cl●mant cadav●●a. Basil. [For dust thou art] Think on this, and be proud, if thou canst. We were created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but now we live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Agapetus. Had we so sweet a generation as that little creature Scaliger speaks of, Exercit ad ad Cardan. that is bred in sugar, we might have had some ground of boasting; but now we may sprinkle the dust of humility on our heads, as the Ancients used to do, in token that they had deserved to be as far under, as now they were above ground. [And to dust thou shalt return] By this limitation God restrains man's death here threatened, to that earthy part of him, his body. The forest death is when a man dies in his sins, as those Jews did, Joh. 8.21. (better dye in a ditch a fair deal) when he is killed with death, as Jesabels' children, Rev. 2.23. this is the second death. The condemned person comes out of a dark prison, and goes to the place of execution; so do many from the womb to the tomb, nay to that tormenting Tophet, to the which death is but a trap-door, to give them entrance. Verse 20. And Adam ca●●ed his wife's name Eve] That is, Life, or Living. Not, per antiphraesim, as some would have it, much less out of pride and stomach, in contempt of the divine sentence denounced against them both, that they should surely die, as Rupertus would have it; but because she was to be mother of all living, whether a natural or a spiritual life; and likewise for a testimony of his faith in, and thankfulness for that lively and lifegiving oracle, vers. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [The mother of all living] Have we not all, as one father, Mal. 3.10. so, one mother? did we not all tumble in a belly? why, do we then deal treacherously every man against his brother? ib. This one consideration should charm down our rising and boiling spirits one against another, as it did abraham's, Gen. 13 8. Verse 21. Coats of skins and clothed them] God put them in leather, when yet there was better means of clothing, to humble them doubtless, and draw them to repentance. Whether God created these skins anew, or took them off the backs of sheep and goats killed for sacrifice, to mind man of his mortality and mortification, it much matters not. Our first parents, who even after the fall were the goodliest creatures that ever lived, went no better clothed: no more did those Worthies of whom the world was not worthy, Heb. 11.37. And surely, The dogs that kept Vulcan● temple would tear those that came in tattered clo●thes. Hospinian. howsoever our condition and calling afford us better array, and the vulgar like a Bohemian cur fawn upon every good suit. (purpuram magis quam Deum colunt,) yet we must take heed that pride creep not into our , those ensigns of our sin and shame, sigh our fineness is our filthiness, our neatness our nastiness. It is a sure sign of a base mind, though in high place, to think he can make himself great with any thing that is less than himself, and win more credit by his garments, than his graces. St. Peter teacheth women, (who many of them are too much addicted to over much fineness) to garnish themselves not with gay , but with a meek and quiet spirit as Sarah did, and not as those mincing dames, 1 Vestium curiositas, deformitatis mentium & morum indicium est. Bernard. Pet. 3.3, 4. whose pride the Prophet inveighs against, as punctually as if he had viewed the Lady's wardrobes in Jerusalem. Esa. 3. Rich apparel are but fine covers of the foulest shame. The worst is Nature's garment, the best but folly's garnish. How blessed a Nation were we, if every silken suit did cover a sanctified soul: or if we would look upon out , as our first parents did, as love-tokens from God; Name, cum charissinia semper Munera, sunt Author quae pretiosa facit, How could they but see it to be a singular favour that God with own hands should them, (though he had cast them out of Paradise for their nurture) a visible Sacrament of his invisible love and grace concerning their souls, in covering their sins, and so interresting them into true blessedness, Psal. 32 1, 2. Verse 22. The man is become as one of us] A holy irrisionof man's vain affectation of the Deity. Quod Deus loquitur cum risu, tu l●gas cum fle●u. Aug. de Gen. ad ●●eram. 1.11. c. 3●. Howbeit St. Aug. is of opinion that God speaks thus, not by way of insulting over Adam, but deterring others from such proud attempts. Discite justitiam moniti, etc. [And take also of the tree of life] And so think to elude the sentence of death pronounced upon him by God; which yet he could not have done, had he eaten up tree and all. He should but have added to his sin and judgement by abuse of this Sacrament; which would have sealed up life unto him, had he held his integrity. Multi etiam hodie propter arborem scientiae amittunt arborem vitae: Aug. In terris manducant quod apudinferos digerunt. Verse 23. Therefore the Lord God sent him forth] He gently dismissed him, as the word signifies, placed him over against Paradise in the sight thereof (as Stella observeth out of the Septuagint) that, Stella in Luc. 7 by often beholding, the sorrow of his sin might be increased, jisdem, quibu● videmus, ●culis flemus. Lam. 3. 2 Cor. 2.7.11. that his eye might affect his heart. Yet lest he should be swallowed up of over much sorrow, and so Satan get an advantage of him (for God is not ignorant of his devices) Christ the promised seed, was by his voluntary banishment, to bring back all believers to their heavenly home; to bear them by his Angels into Abraham's bosom, and to give them to eat of the tree of life, which is in the midst of the Paradise of God, Rev. 2.7. Our whole life here is nothing else but a banishment. That we like it no worse is, because we never knew better. They that were born in hell, saith the Proverb, think there's no other heaven. The poor posterity of a banished Prince take their mean condition well-aworth; Moses counts Egypt (where yet he was but a sojourner) his home; and in reference to it calls his son, (born in Midian) Gershom, that is, a stranger there. Oh how should we breathe after our heavenly home, A●● Paradisi Gesner. groaning within ourselves like those birds of Paradise, Naturalists speak of! stretching forth the neck, as the Apostles word importeth, waiting for the adoption, even the redemption of our bodies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. Rom. 8.23. glorifying God. (meanwhile) with our spirits and bodies, devouring all difficulties, donec à spe ad speciem transeamus, till Christ, who is gone to prepare a place for us, return and say, This day thou shalt be with me in Paradise. Verse 24. So he drove out the man] The Hebrews say, God led Adam gently by the hand, till he came to the porch of Paradise, and then thrust him out violently, who hungback, and played loath to departed. That he went out unwillingly, as I wonder not, so that he should strive with God about his going out, I believe not. This garden planted merely for his pleasure, and all the benefits created for his use and service in six days, he lost in six hours say some; in nine, say others; the same day he was made, say All, almost: What cause then have all his sinful posterity to distrust themselves? And how little cause had that blasphemous Pope to set his mouth against heaven, Ju●ius 3. when being in a great rage at his Steward for a cold Peacock not brought to table according to his appointment; and desired by one of his Cardinals, not to be so much moved at a matter of so small moment, he answered: If God were so angry for an apple, that he cast our first parents out of Paradise for the same; why may not I, being his Vicar, be angry then for a Peacock, sigh it is a greater matter than an apple? Act. & Mon. fol. 1417. Is not this that mouth of the Beast that speaketh great things and blasphemies? Rev. 13.5. CHAP. iv Verse 1. I have gotten a man from the Lord] OR, that famous Man the Lord, as if she had brought forth the Man Christ Jesus. These were verba spei, non rei; for Cain was of that wicked one, the Devil, 1 Joh. 3.12. as all reprobates are, 1 Joh. 3.10. Cain the Author of the City of the World, saith Augustine, is born first, and called Cain, that is, a possession, because he buildeth a City, is given to the cares and pomp of the world, and persecutes his brother that was chosen out of the world. But Abel, the Author of the City of God, Aug. the civet. D●i. l. 15. c. 1. is born second; called Vanity, because he saw the world's vanity, and is therefore driven out of the world by an untimely death; so early came martyrdom into the world: the first man that died, died for Religion. H. Broughton of the 10 patr. ex● 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 mind, 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 favoured him not. Thus far he out of the Rabbins. Another English Divine hath this note upon these words, Ya●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; only he leaves the putting of all parts together to his unskilful apprentice; who so jumbles together the several joints, 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 man's 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 man's Turtle, as the rich man's 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 only present, but perfume the poorest performances of an upright heart, with his odours. 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 cozener, 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 honoured with the best of our substance. Marry that loved much, thought nothing too much for her sweet Saviour. John 12.9. She brought an Alabaster box of ointment 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 Cloisters and Churchyards with them. Shall not their superstition 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. [Haddit 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 world's 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 th●e, nor see thee: Cain here for instance. Vers. 5. But to Cain and his offering, etc.] 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 too 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 f●●n?] Why dost lower and look so like a dog under a door? Vultu saepe laeditur pietas: Cicer. orat. pro Amerin. Ovid. Meta●. Difficile est animum non prodere vult●. He was discontented at God, and displeased at his brother. He looks but sour and suffen upon him, and ●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 sm●te them by day, nor the Moon by night. Psal. 121. Cant●● 〈◊〉. The North and South must both blow good to them. Better, a millstone, etc. then offend one of these little ones, be it but by a frown or a frump. Better anger all the witches in the world, than one of God's 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. Neme●s dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nemo eam effugere possit. Sin lies at the door.] Like a great bandog 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 find you out (saith Moses) as a bloodhound, and haunt you like a hell-hag, as the Heathen could say, Nemo crimen gerit in pectore, qui non idem Nemesin in tergo. Vers. 8. And Cain talked with Abel.] What talk they had, is not set down. The Septuagint and vulgar Versions tell us Cain said, Let us go out into the field. The Chaldee addeth that he should say, There was no judgement, nor judge, nor world to come, nor reward for justice, nor vengeance for wickedness, etc. Certain it is, That those that are set to go on in sin, do lay hold upon all the principles in their heads, Rom. 1.18. and imprison them in unrighteousness, that they may sin more freely; they muzzle the mouths of their consciences, that they may satisfy their lusts without control. But had Zimri peace that slew his master? or Cain that slew his brother? hath any ever waxed fierce against God and prospered? Job 9.4. [Cain rose up against Abel his brother and slew.] So, Cain was the devil's Patriarch, and Abel the Church's Protomartyr. Act. & Mon. fol. 814. It is not long since Alphonsus Diazius a Spaniard, an Advocate in the Court of Rome, came from Rome to Neoberg in Germany, to kill his own brother John Diazius, a faithful Professor of the Reformed Religion, and a familiar friend to Bu●er, who gives him an excellent commendation. But it is worth the observing, Bucbolc. saith One, That the first quarrel about Religion arose propemodùm inter media sacrificia, in the midst of the sacrifices almost. These Theological hatreds (as I may call them) are most bitter hatreds, and are carried on for most part, with Cain-like rage, and bloody opposition. No fire sooner breaks forth, none goes out more slowly, then that which is kindled about matters of Religion: and the nearer any come to other, the more deadly are their differences, and the more desperate their designs one 'gainst another. The Persians and Turks are both Mahometans, and yet disagreeing about some small points in the Interpretation of their Koran; Turk, hist. the Persians burn whatsoever Books they find of the Turkish Sect. And the Turks hold it more meritorious to kill one Persian, than seventy Christians. The Jew can better brook a Heathen than a Christian; they curse us in their daily devotions, concluding them with a Maledic Domine Nazaraeis. The Pope will dispense with Jews, but not with Protestants. See D. Day on 1 Cor. 16.9 Lutherans. will sooner join hands with a Papist than a Calvinist. And what a spirit had he, that in a Sermon at Norwich, not long since, inveighing against Puritan, said, If a cup of cold water had a reward, much more a cup of such men's blood? Bucholcer. Mort●●● est Cain, sed utinam ille non viveret in suis filiis, qui clavam ejus. sanguine Abelis rubent●m, ut rem sacram, circumferunt, adorant & venerantur. The place where Cain slew Abel, is by some thought to be Damascus in Syria, called therefore Damesec, that is, a bag of blood. Vers. 9 I know not: Am I my brother's keeper?] As if he had bid God, go look. Let not us think much to receive dogged answers and disdainful speeches, from profane persons. When they have learned to think better, they will speak better. As till then, pity and pray for them. These churlish dogs will be barking. Vers. 10. What hast thou done?] Here God appeals to the murderer's conscience, which is instead of a thousand witnesses. As oft as we feel the secret smitings of our own hearts for sin, think we hear him that is greater than our hearts, saying to us as here, What hast thou done? And that there is no good to be done by denying or daubing, for he knoweth all things, 1 John 3.20. and requireth that we should see our sins to confession, or we shall see them to our confusion. [The voice of thy brother's bloods] The blood of one Abel had so many tongues as drops; and every drop, a voice to cry for vengeance. Give them blood to drink, Revel. 16.6. for they are worthy. Charles the ninth of France, Author of that bloody massacre of Paris, died of exceeding bleeding. Mr. Camden's Elisab. 165. Richard the third of this Kingdom, and Q. Marry, had the shortest reigns of any since the Conquest; according to that, Psal. 55.23. Bloody and deceitful men shall not live out half their days. Anno 1586. Welsh Bishop of Ossery in Ireland, a man of honest life, with his two servants, were stabbed to death by one Dulland, Ibidem 241. an Irish old Soldier, whilst he gravely admonished him of his foul adulteries; and the wicked murderer escaped away, who had now committed forty five murders with his own hand. At length, revenge pursuing him, he was by another bloody fellow Donald Spaniah shortly after slain himself, and his head presented to the Lord Deputy of Ireland. Vers. 11. And now thou art cursed.] The Pope contrarily blesseth and sainteth Traitors to their Country, and murderers of their natural Sovereigns; as Ravilliac, and other his Assasines, those sworn sword men of the Devil. Bucer in Prasat ad Senarclaei hister. de morte Diar. Lonicer. Alphonsus Diarius, who killed his own brother for the cause of Religion, as above said, fled to Rome, and was there highly commended for his zeal, and largely rewarded, as Bucer reporteth. But, driven thereto by the terrors of his own guilty conscience, like another Judas, he afterwards hanged himself upon the neck of his own Mule, for want of a better Gallows. Vers. 12. A fugitive and a vagabond, etc.] The Patriarches were Pilgrims, and stayed not long in a place. The Apostles also were hurried about, 2 Cor. 4.11. Rom. 15.19. and had no certain dwelling place. But first, God numbered their flittings, Psal. 56.8. He kept just reckoning of them in his Count-book. Secondly, Their hearts were fixed, trusting in the Lord, Psal. 112.7. They could call their souls to rest, when they had no rest in their bones: And fly up to Heaven with the wings of a Dove, when hunted on Earth as so many Patridges. Facti sun● a cord suo fugitivi, Tertul. So could not Cain the caitiff. He was not more a fugitive in the Earth, then in his own conscience: Fain he would have fled from the terrors of it, but could not, he was langold to it, and must abide by it. Hence the Greek translates this Text, Sighing and trembling shalt thou be on the earth; and so the word here used is applied elsewhere, to the trembling of the heart, Isa. 7.2. to the walking of the lips, 1 Sam. 1.13. to the shaking of the Forest by a violent wind, Isa. 7.2. to the leaping of the Lintel at the presence of the Lord, Isai. 6.4, etc. And this (in all probability) was that mark, that God set upon him, v. 15. Not a horn in his forehead, as the Jews fain, but a hornet in his conscience, such as God vexed the Hivites with, Exod. 23.28. stinging them with unquestionable conviction and horror. Cicer. orst. pro Ros. Amer. For assuredly a body is not so tormented with stings, or torn with stripes, as a mind with remembrance of wicked actions. Vers. 13. My punishment is greater than I can bear.] Or, Mine iniquity is greater than can be forgiven. In either sense he sins exceedingly, and worse perhaps then in slaying his brother, whether he murmur against God's justice, or despair of his mercy. Mine iniquity is greater, etc. Mentiris Cain, saith a Father, Cain did not say so, because it was so: But it was so, because he said so. Despair is Satan's masterpiece; it carries men headlong to hell, as the Devils did the herd of Swine into the deep; Act. & Mon fol. 1908. Gellus in dialog. secundo Chimaeric●. witness Guarlacus, Bomelius, Latomus of Louvain, Johannes de Canis, our English Hubertus, a covetous Oppressor, who made this will, I yield my goods to the King, my body to the grave, my soul to the devil. Vers. 14. From the face of the earth] That is, of this earth, this country, my Father's family; which in the next words, he calls God's face, the place of his public worship, from the which Cain was here justly excommunicated. And surely, Saint Judes' woe will light heavy upon all such, as going in the way of Cain, and not willing to hear of their wicked ways, do wilfully absent themselves from the powerful preaching of the Word. They that will not hear the Word, shall hear the Rod, Mic. 6.9. Yea, a sword shall pierce thorough their souls, as it did cain's here; in whom was fulfilled that of Eliphaz, Job 15.21, 22. A dreadful sound was in his ears, lest in his prosperity the destroyer should come upon him. He believed not that he should return out of darkness, and he is waited for of the sword. [Every one that finds me, Petron. shall slay me] Quàm male est extra legem viventibus: quicquid meruerunt semper expectant: Fat Swine cry hideously, if but touched or meddled with, as knowing they owe their life, to them that will take it. Tiberius felt the remorse of conscience so violent, that he protested to the Senate, that he suffered death daily: Tacitus. Whereupon Tacitus makes this good note, Tandèm facinora & flagitia in supplicium vertuntur. As every body hath its shadow appertaining to it, so hath every sin its punishment. And although they escape the lash of the Law, yet vengeance will not suffer them to live, Acts 28.4. (as the Barbari●●● rashly censured Saint Paul) to live quietly at least. Richard the third, after the murder of his two innocent Nephews, had fearful dreams and visions; insomuch, that he did often leap out of his bed in the dark, and catching his sword (which always naked, daniel's Chron. continued by Trussel. 249. stuck by his side) he would go distractedly about the chamber, every where seeking to find out the cause of his own occasioned disquiet. Polydor Virgil thus writes of his dream that night before Bosworth-field, where he was slain, that he thought that all the devils in hell, pulled and haled him in most hideous and ugly shapes; and concludes of it at last; I do not think it was so much his dream, as his evil conscience, that bred those terrors. It is as proper for sin to raise fears in the soul, as for rotten flesh and wood to breed worms. That worm that never dies is bred here in the froth of filthy lusts and slagitious courses, and lies gnawing and grubbing upon men's inwards, many times in the ruff of all their jollity. This makes Saul call for aminstrell, Belshazzar for his carrousing cups, Cain for his workmen to build him a City, others for other of the Devil's anodynes, to put by the pangs of their wounded spirits, and throbbing consciences. Thuan. lib. 57 Charles the ninth, after the massacre of France, could never endure to be awakened in the night without music, or some like diversion; he became as terrible to himself, as formerly he had been to others. But above all, I pity the loss of their souls, who serve themselves as the Jesuit in Lancashire, followed by one that found his glove, with a desire to restore it him. M. Wards Sermons. But pursued inwardly with a guilty conscience, he leaps over a hedge, plunges into a Marle-pit behind it, unseen and unthought of, wherein he was drowned. Vers. 15. The Lord set a mark, etc.] Some say it was the letter Tau; others, some letter of Jehovah: probably, it was the perpetual trembling of his hands, Totum Cedreni opus est stabulum quisquiliarum etc. Scalig. and whole body; the very sight whereof, made people pity him, till at length he was slain, say some, by his nephew Lamech. Cedrenus tells us (if we may believe him) that Cain took his death by the fall of a house in the year of the world, 931. the next year after the death of his father Adam. But however he died, sure it is, he had but an ill life of it. He was marked, ‛ Ne semel morte defungerctur, sed ut atatem totam moriendo exigeret. Philo. saith Philo, but to his misery; he might not be killed by any, that he might every day be dying; having a hell in his conscience, and standing in fear of every man he met with. He that would not hearken to God, so sweetly inciting and enticing him to do well, Lactan. Instit. vers. 7. hath now Pavor and Pallor for his gods, as Lactantius reporteth of Tullius Hostilius, who had profanely derided the devotions of his predecessor Numa, as here Cain had done his brother Abel's. Vers. 16. And Cain went out from the presence, etc.] But whiter could he go from God's Spirit? or whither could he fly from his presence? Psal. 139.7. ●bi est Deus? quid dixi miser? sed ubi non est? Bern. Act. 17. Coloss▪ 1.17. From the presence of his power he could not: for, Entèr, praesenter, Deus hic & ubique potentè. God is not very far from any one of us, saith St. Paul. Not so far surely as the bark is from the tree, for all things consist in him: so that a wicked man cannot wag hand or foot, without his privity. But it was the presence of his grace, and use of his Ordinances that this wretch fled from; as did likewise Ionas (in that, as wise as he) so going out of the grace of God into the warm sun, as we say. Jon. 1.3. God fetched Ionas home again by weeping cross, Jon. 2.8. and made him feelingly acknowledge (for it had like to have cost him a choking) that they that observe lying vanities, as he had done, forsake their own mercies. But Cain seated himself in the land of Nod, and there fell to building and planting in contempt, as it is thought, of the divine doom denounced against him; Sigon. or rather to drown the noise of his conscience, as the old Italians were wont to do the noise of the heavens in time of thunder, by ringing their greatest Bells, and letting off their greatest Ordnance. Vers. 17. And he builded a City] So, many drown themselves either in secular businesses, or sensull pleasures, and all to put by their melancholy dumps, and heart-qualms, as they call them; indeed, to muffle up the mouths of their horribly guilty consciences: So Nicephorus Phocas, when Zimri like, he had killed his master, he laboured like Cain, to secure himself with building high walls: After which, he heard a voice telling him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cedrens. that though he built his walls never so high, yet sin within the walls would undermine all. Besides that, one small drop of an evil conscience troubleth a whole sea of outward comforts and contentments: a confluence whereof would no more ease conscience, than a silken stocking would do a broken leg. Silly are they that think to glide away their groans with games, and their cares with cards, etc. [Called the City after the name of his son Enoch] That he might be styled, Lord Enoch of Enoch. This is the ambition of worldly men; their names are not written in heaven; they will propagate them therefore upon earth, as Nimrod by his tower, Absolom by his pillar, Cain by his city, Enoch (which St. Augustine fitly maketh a figure of Rome, because both of them were built by a parricide.) Psal. 49.11. Their inward thought is, saith the Psalmist, that their houses shall continue for ever, and their dwelling places to all generations; and therefore, they call their lands after their own names. De mali quaes●●● vix gaudet tertius baeres. Lucian●. They seek to immortalize themselves upon their possessions; but the third heir seldom ever owns them. Hence houses and lands, shift masters so oft; (Olympia eram Menipi, nunc Speusippi, etc. said that house in the Apology.) God justly crosseth these inhabitants of the earth, Rev. 12. Philip. 3. as they are called, in opposition to the Saints, whose conversation is in heaven, whereof they are Fellow-citizens. These know that they have here no abiding City, they look for one therefore above, not Henochta, but Heaven, Whose builder and maker is God, Heb. 11.10. Vers. 19 And unto Enoch was born Irad. etc.] Cain had a numerous offspring. Seven generations of his are here reckoned: Se●h is not yet born, that we hear of. The wicked are full of children, and leave the rest of their substance to their babes, Psal. 17.14. They send forth their little ones like a flock, and their children dance. Job. 21.11, 12, 13. They dance to the timbrel and harp (as here Jabal and Jubul did) but they suddenly turn into hell, and so their merry dance ends in a miserable downfall. Vers. 19 Lamech took unto himself] As his own lust led him, not caring for consent of parents: Lamech polygamus unam costam in du●s divisit. Hier. And two wives; as little caring for the command of God▪ that two, and no more, should be one flesh, Gen. 2.24. yea though he had the residue of the spirit, and so could have made many wives for Adam, yet made he but one, saith the Prophet. And wherefore one? but that he might seek a godly seed. Solomon's polygamy was punished with barrenness. Mal. 12.5. We read not of any son he had but one, Heroum filii noxae. (and, he none of the wisest neither) Rehoboam. This great King hath but one son by many house-fulls of wives, when many a poor man hath an house Full of children by one wife. Erasmus tells astory of a certain poor English cripple, lame on both legs, that married a blind woman, Procreatis ex ist● conjugio 12. fratrib●●, nuloque naevo deformatis. De instit. Matr. Deni duodenique unam uxorem ducebant. De morib. gent. ●. 1● cap. 1. cuique libitum fuerit, pecudum more lasciviunt. Twini Comment. de reb. Britan. ex H●●ron. Act & Mon. fol. 791. and gave this reason, We shall the better agree, when neither can hit other in the teeth with our several defects and deformities. Nec f●fellit hominem judicium, saith he, It proved a happy match. They lived lovingly and cheerfully together, and God Almighty blessed them with a dozen lusty boys, that had not the least deformity about them. Sardus tells us, that the old Britain's would, ten or twelve of them take one woman to wife: Belike women were scarce amongst them. But yet that was better than the old Scots, of whom St. Hierome reports, that they took no wives; but satisfied their lusts up and down as they listed, and wheresoever they liked, after the manner of bruit creatures. I have somewhere read, that not many hundreds of years since, they had a custom kept up amongst them, that the Landlord might demand the first night of his Tenant's wife, as a chie●e rent. And Mr. Fox relates, that the Friars in Germany were grown to that height of impudence, as to require the tenth night of every man's wife, as a tithe due to them. Which to prevent, the Helvetians, when they received any new Priest into their Churches, they bargained with him before, to take his Concubine, lest he should attempt any misuse of their wives and daughters. How much better were it, for the avoiding of fornication, if every man of them had his own wife, 1 Cor. 7. saith Paul. Not so, saith Cardinal Campeius: for if comparison should be made, much greater offence it is, a Priest to have a wife, Ibid. 790. then to have and keep at home many harlots. For they that keep harlots, (saith he) as it is nought that they do, so do they acknowledge their sin. The other persuade themselves they do well, and so continue without repentance, or conscience of their fact. A fit reason for a carnal Cardinal. Such another was his brother, Cardinalis Cremonensis, who after his stout replying in the Council of London, against the married estate of Priests; Ibid. 1065. exclaiming what a shameful thing it was, to rise from the sides of a whore, to make Christ's body, the night following was shamefully taken with a notable Whore. This was bad enough: but that was worse in Johannes a Cassa, Dean of the Pope's chamber, Ibid. 14 17. who so far forgot humanity and honesty, that he set forth a book in Italian meeter, in commendation of Sodomitry, saying, that he never used any other. This might better have become a Turk, than a Bishop. Blunts Voyage, p. 79. Ibid. 14. Sodomy in the Levant is not held a vice, so debauched they are grown. The Turkish Bashaws, besides their wives, whereof they have tun at least, each Bashaw hath as many, or likely more Catamites, which are their serious loves. For their wives are used but to dress their meat, to Laundress, and for reputation. Only when the great Turk gives his daughter or sister to any Bashaw to wife, 'tis somewhat otherwise: For he giveth her at the same time a dagger, saying, I give thee this man to be thy slave and bedfellow. If he be not loving, obedient, and dutiful to thee, Heyl. Geog. p. 583. I give thee here this cun●hare or dagger to out off his head. Yet can she not forbid him to marry more wives to vex her, (Levit. 18.18.) and to fret her, as Peninnah did Hannah, yea to make her to thunder, as the word there signifies: For Turks may take as many wives, 1 Sam. 1.6. as they are able to maintain. Hence it is that in jealousy they ●●cend Italians; making their women go mo●●ed all but the eyes; 〈◊〉 106. and not suffering them to go to Church, or so much as look out at their own windows. Vers. 20. Adah b●● a Jaba●] Jabal a good husband, I●●al a merry Greek, whence the word jubilo in Latin, and our English Jovial. Jaball that dwelled in tents and tended the herds, had Juball to his brother, the father of ha●d●nd wind music. Jaball and Juball, frugality and mirth, good husbandry and sweet content dwell together. Virgil makes mention of a happy husbandman in his time, who Regum aequabat opes animis seraque reversus Virg. Georg. Nocte domum, d●pibus mensas onerabat inemptis. Vers. 22. And Zillah bare Tubalcam] Perhaps the same that the Poets call Vulcan. He was a cunning Artificer in brass and iron. To oles they had before, and instruments of iron: how else could they have ploughed the accursed earth? Vide Natal. Com. Mythol. l. 2. c. 5. But this man, artem jam inventam excoluit ornavitque, saith junius; and is therefore called, A whetter or polisher of every Artificer in brass and iron. They had the art of it before: but he added to their skill by his invention, he sharply and wittily taught Smiths-craft; and is therefore by the heathens feigned to be the god of Smiths, saith another Interpreter. Vers. 23. And Lamech said unto his wives] Who it seems were troublesome to him with their domestical discords, and led him a discontented life. He therefore gives them to understand in this set speech, what a man he is, if molested by them or any other; and what slaughters he can make, if provoked by an adversary. I would slay a man, if but wounded, etc. This revenge he counts manhood, Plutar. in Pelopid●. which indeed is doghood rather. So Alexander Phereus' consecrated his javelin, wherewith he slew his uncle Polyphron (as a monument of his manhood) and called it his god Tychon. Ne memoria tam pr●●larae rei dilueresur. So Sylla caused it to be registered in the public Records, that he had prescribed, and put to death four thousand and seven hundred Romans. So Stokesly Bishop of London, comforted himself upon his death bed with this, Act. & Mon. that in his time he had burned fifty Heretics as he called them. Phil. 3. Is not this to glory in their shame, and to have damnation for their end? Is it not the Devil that sets men a work to do thus, as he did Saul to seek David's life, and Lamech to domineer in this sort over his wives, New-Engl. first fruits. p. 4. seeking so to repress their strife? A certain Indian coming into a house of the New-English, where a man and his wife were brawling, and they bidding him sit down, he was welcome: he answered, he would not stay there; Hobomack, that is the Devil, was there; and so departed. Vers. 24. If Cain shall ●e avenged sevenfold, etc.] Thrasonical Lamech brags, and goes on to outdare God himself. For it is as if he should say, If God will take vengeance on them that contemn him, why may not I on those that contemn me, wives or other? Nay, though God will forgive evils against him, yet will not I evils against me. I'll have the odds of him, seventy to seven; so junius interprets it. A desperate expression, and somewhat like that of Pope julius the third, in the last note upon the former Chapter; whereunto may here be added, that the same Pope being forbidden by his Ph●sitian to eat Swine flesh, as being noisome and nought for his gout, he called to h●s Steward in a great rage, and said, Act. & Mon. fol. 1417. Bring me my pork-flesh, all despito di dio, In despite of God. O wretch! Vers. 25. She bore a son, and called, etc.] Virgil. The Duke of Florence gave for his Ensign, a great tre● with many spreading boughs, one of them being cut off, with this Posy, Vno avulso, etc. Sic uno avulso non deficit alter Aureus. Dead bones may revive, and out of the ashes of a Phoenix, another Phoenix' spring. Jana jacet Phoenix nato Phoenicia, etc. The two witnesses that were killed, received the spirit of life from God again, Rev. 11.11. jobn Baptist reviveth in our Saviour, (qui huic succentu●iatus est) and Steven in Paul: John Hus in Luther (the Goose in the Swan) and the suppressed Waldenses in the Protestants. The Papists gave out that when Luther died, all his sect would die with him: and when Queen Elisabeths' head was laid, we should have strange work in England. A false Jesuit in a scandalous libel published it, that she wished that she might after her death, hang a while in the air, to see what striving would be for her Kingdom. But she both lived and died with glory: Camden's Elisab. her rightful successor came in peaceably, not a dog moving his tongue at him: The true Reformed Religion was established, and is hitherto maintained amongst us, maugre the malice of Rome and Hell. It was the Legacy left us by our Ancestors: the blood of those blessed Martyrs was the seed of our Church, of which I may say, as he of his City, Victa tamen vinces, eversaque Troja resurges: Obruit hostiles illa ruina domos. When the Devil and his Imps had got Abel into his grave, and saw Adam without another in his room for an hundred and thirty years' space, or near upon, what a deal of joy was there, think we, amongst them, and sending of gifts? But God in due time sets up a Seth, instead of Abel, and so cuts the devil's comb, confutes his confidence. He will have a Church, when all's done. The Pope could tell the Turk so much in a message, Niteris incassùm Christi submergere navem: Pius 2. ad Imperat. Turc. Fluctuat, at nunquàm mergitur illa ratis. Vers. 26. Then began men to call upon, etc.] Publicly, and in solemn assemblies to serve the Lord; and to make a bold and wise profession of his name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2. shining as Lamps amidst that perverse generation of irreligious Ca●nites, who said unto God, Depart from us, etc. Job 22.17. This Job speaks there of these wicked, which were cut down out of time, their foundation was overflown with the flood, Vers. 16. CHAP. V Verse 1. This is the Book of the generations. SEpher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ciphering up of their names, acts, and accidents; that we might know, first, who were Christ's Progenitors; secondly, by whom the Church was continued; thirdly, how long the old World lasted, viz. one thousand six hundred fifty and six years. Whence some have grounded a conjecture, that the year of Christ one thousand six hundred fifty and six, will bring forth some strange alteration in the world. Alsted. Chron. p. 494. Others, think the world will be then at an end, and they ground upon this Chron●gramme, MVnDI Conf Lagrat Io. [In the likeness of God made he him.] This is much inculcated, that it may be much observed, and we much humbled, that have parted with so fair a patrimony; striving as much as may be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1.3. to recover it in Christ, who being the express Image of his Father's Person, is both apt and able to renew that lost Image of God in us, by his Merit and Spirit, by his Value and Virtue. Vers. 2. Blunts Voyage, p. 122. Male and female, created he them.] The Jews at this day have base conceits of women: as that they have not so divine a soul, as men; that they are of a lower creation, made only for the propagation and pleasure of man, etc. And therefore, they suffer them not to enter the Synagogue, but appoint them a gallery without. Matth, 22. Thus they err, not knowing the Scriptures. See the Notes on Chap. 2. v. 22. Vers. 3. Adam lived one hundred and thirty years, and begat] This was a great trial to his faith, to wait so long for a better issue, when the Cainites spread amain, erected cities, and perhaps meditated Monarchies. [After his own image] Corruptus corruptum: For who can bring a clean thing out of an unclean, Job 14.4. John 3. saith Job? That which is of the flesh is flesh, saith our Saviour, and we can say no better of it. This is hard to persuade men to; for each one is apt to think his own penny good silver: And a dead woman will have four to carry her forth, as the Proverb hath it. The Pharisee, bad enough, though he be, yet is very brag of his good estate to God-ward: And Novatus cries out, Non habeo, Domine, quod mihi ignoscas. How much better Saint Augustine, Ego admisi, Domine, unde tu damnare potes me; sed non amisisti, unde tu●salv●re potes me. One hath destroyed me, but of thee is my help; my safety here, and salvation hereafter. Lord I am Hell, but thou art Heaven, as that Martyr once said, etc. B. Hooper. Psal. 42. One depth calleth upon another; the depth of my misery, the depth of thy mercy. Heaven denies me, earth groans under me, Hell gapes for me: Help Lord, or thy servant perisheth, Psal. 51 2. Wash me throughly from mine iniquity, and purge me from my sin; whether that imputed to me, inherent in me, or issuing from me. V 4. He begat sons and daughters.] Philo and Epiphanius give him twelve sons, Beda thirty sons, and as many daughters. Vers. 5. Nine hundred and thirty years,] Till the fifty sixth year of the Patriarch Lamech. In all which time, he (doubtless) instructed his good nephews, in all those great things, which himself had learned from God's mouth, and proved in his own experience, what that good, and holy, and acceptable Will of God was. Moreover, out of his mouth, as out of a Fountain, Rom. 12. ●. flowed whatsoever profitable Doctrine, Discipline, Skill and Wisdom, is in the world. [And he died.] This is not in vain so often iterated in this Chapter; for there is in us by nature, a secret conceit of immortality, and we can hardly be beaten out of it. That all must die, every man will yield; but that he may live yet, a day longer at least, there is none but hopeth. We can see death in other men's brows, but not in our own bosoms. It must make forcible entry, and break in violently: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 24.51. 2 Cor. ●. 4. God must cut men in twain, and tear their souls from their bodies, ere they will yield to die. The best are too backward, and would not be unclothed, but clothed upon, if they might have their will. Moses himself prays, Psal 9●. 12. Lord teach us so to number our days, that we may apply, (or, as the Hebrew hath it,) that we may cause our hearts to come to wisdom: Cause them to come, wh●ther they will or no; for naturally they hang off, and would not come to any such bargain. How needful is it therefore to be told us, that Adam died, that Seth, Enos and C●inan died, etc. That this may be, as a hand-writing on the Wall, to tell us, That we must also die, and come to judgement. Vers. 9 Enos begat Cainan.] Enosh, that is, Sorry man begat Cainan; i. e. A man of sorrows. Thus the Fathers, though long-lived, were not unmindful of their mortality and misery. Vers. 20. Nine hundred sixty and two years.] Rabbi Levi, citante Genebrardo, Genebr. Chron. long aevitatem patriarcharum opus providentiae, non naturae appellat. Their children also, that they waited so long for, were not more the issue of their bodies, then of their faith. Vers. 23. All the days of Enoch, were three hundred sixty and five years.] So many years only lived Henoch, as there be days in the year. But what he wanted in the shortening of his time, was made up in his son Methuselah the longest liver: Besides that, God took him to a better place, transplanted him, as it were out of the Kitchin-garden into his heavenly Paradise; Cant 6.2. To gather Lilies, i. e. To transplant his people into Heaven. which was not more to his own benefit, then to the comfort of the other Patriarches, that survived him, against the fear of death, and the crosses of life: Sith in Henoch (what discouragement soever they had in Abel's death) they had an ocular demonstration, that there is a reward for the righteous, and that it is not altogether in vain to walk with God. Vers. 24. And Enoch walked with God.] And so condemned the World: First, Heb. 11. by his life; secondly, at his death. By his life, in that he kept a constant countermotion to the corrupt courses of the times; not only not swimming down the stream with the wicked, but denouncing Gods severe judgement against them, even to the extreme curse of Anathema Maranatha, Judas 14. as Saint Judas tells us. Secondly, By his death he condemned them: In that so strange a Testimony of God's grace and glory, in his wonderful translation, did not affect and move them to amend their evil manners. The Heathens had heard somewhat afar off, concerning this Candidate of Immortality, Alsted. Chron. p. 85. as the Ancients call him, and thence grounded their Apotheôses. Eupolemon saith, That their Atlas was Henoch, as their Janus was N●ah. Gentes sunt Ant●●brislus ●um suis asseclis. Pa●aeus. Jac. Rev●i hist. Pontif. Rom. p 309. And how fitly are the Papists called Heathens by Saint John, Revel. 11.2. Sith besides their Atlas of Rome, on whose shoulders the whole Church (that new heaven) must rest; there was at Ruremund in Gilderland a play acted by the Jesuits, Anno 1622, under the title of the Apotheosis of Saint Ignatius. Vers. 27. And all the days of Methuselah.] He lived longest of any, yet wanted thirty one years of a thousand. Nemo patriarcharum mille annos complevit, qu●a numerus iste typum babeat perfectionis. ●ic nulla perfectio pietatis. Occolampad. Oecolampadius thinks there was a mystery in this, that they all died short of a thousand, which is a type of perfection; To teach us, saith he, that live we never so long here, and grow we never so fast in Grace, we cannot possibly be perfect, till we get to Heaven. Henoch lived long in a little time; and foreseeing the flood, named his son Methuselah; that is to say, He dyeth, and the dart (or flood) cometh. And so it fell out; for no sooner was his head laid, but in came the flood. Isai. 57.1. The righteous are taken away from the evil to come: And their death is a sad presage of an imminent calamity. Hippo could not be taken, whiles Augustine lived, nor Heidelberg while Paraeus. Semen sanctum statumen terrae, Isai. 6.13. Junius. The holy Seed upholdeth the State. Tertul. Absque stationibus non staret mundus. The innocent shall deliver the Island, and it is delivered by the pureness of thy hands alone, Job 22.30. When, one sinner destroyeth much good, Eccles 9.18. Paulin. Nolan. in vita Ambros. De Fabio Cunctatore, Silius. Ambrose is said to have been the Walls of Italy. Stilico the Earl said, That his death did threaten destruction to that Country. Hic patria est, murique urbis stant pectore in uno. Vers. 29. This same shall comfort us.] Herein a figure of Christ. And Peter Martyr thinks that Lamech was in hope, that this son of his would have been the Christ: A pardonable error, proceeding from an earnest desire of seeing his day, whom their souls loved, and longed for: Saluting the promise afar off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11. Heb. 11. and waiting for the consolation of Israel, Luke 2.25. Vers. 32. And N●ah begat Sem, Ham, and Japhet.] Twenty years he had heard from God, That the world should be destroyed, before he had any child. Revel. 14. Here was the Faith and patience of this Saint. At length he hath Japhet first; though Shem be first named, because he was in dignity preferred, before his brother, to be grandfather to the Messiah. Now any relation to Christ, ennobleth either place or person. If it were an honour to Mark to have been Barnabas his sister's son, what is it then to be allied to the son of God? Mic. 5.2. Matth. 2.6. Bethlehem where he was born, though it were least, saith Micah; yet it was not the least, saith Matthew, among all the cities of Judah, because out of it should come Christ the Governor. CHAP. VI Verse 1. When men began to multiply.] NOt good men only, but bad men too; who therefore took them more wives than one, that they might multiply amain. A numerous offspring is no sure sign of God's special favour. It is well observed, That when God promised children as a blessing, he said, Psal. 118.3. Psal. 104.15. Judg. 9.13. The wife should be as the vine, and the children as olive plants: Two of the best fruits, the one for cheering the heart, the other for clearing the face; the one for sweetness, the other for fatness. Blessed is the man that hath his quiver full of such, as are as the arrows of a strong man. Whence it follows, That they must have more in them th●n nature; for arrows are not arrows by growth, but by art: So they must be such children, the knottiness of whose nature is refined and reform, and made smooth by Grace. This workmanship of God in the hearts and lives of children, is like the graving of a King's Palace, or the polished corners of the temple. Psal. 144.12. This preserves Jacob from confusion, and his face from waxing pale. This makes religious parents to sanctify God's name, even to sanctify the holy One, and with singular encouragement from the God of Israel, Isai. 29.22, 23. It never goes well with the Church, but when the Son marries the Mother, Isai. 62.5. Vers. 2. That the sons of God saw the daughters.] Sons of God, such as had called themselves by his name, Chap. 4.26. his peculiar professant people, called Sons of Jehovah, Deut. 14.1. yea, his firstborn, and so higher than the Kings of the earth, Psal. 89.27. Dan. 7.17, 18. Hence Dan. 7. after mention made of the four Monarchies, a greater than them all succeedeth; and that is the Kingdom of the Saints of the most high. Saints at large he meaneth; all that have made a covenant with him by sacrifice, Psal. 50.5. Now we read of sacrificing Sodomites, Isai. 1, 10. sinners in Zion, Isai. 33.14. profligate professors, Matth. 7.23. That, though called Israel yet, are to God as Ethiopians, Amos 9.7. Such were these Sons of God. [Saw the daughters of men, that they were fair.] Beauty is a dangerous bait, and lust is sharp-sighted. It is not safe gazing on a fair woman: How many have died of the wound in the eye? No one means hath so enriched hell, as beautiful faces. Take heed our eyes be not windows of wickedness, and loopholes of lust. Make a covenant with them as Joh: Job 31.1. Pray against the abuse of them with David, Psal. 119.37. and curb them from forbidden objects, as Nazianzen, who had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nurture his eyes, as himself tells us. See the Note on Chap. 3.6. [They took them wives.] Of their own heads without God's licence, or parents consent, as Esau did: And of all which they chose, that is, That they liked and loved. Thus, Amor sormae rationis est oblivio, insaniae proximus, turbat cousilia, altos & gencrosoes spiritus frangit. Jerom. Eccles. 11. as some marry by their ears, upon mere hear-say; others, by their finger's ends, for money: so these gallants married by their eyes, they were led by the lust of their hearts, and sight of their eyes, as Solomon's younker; not considering that favour is deceitful, beauty, vanity, etc. And that many a woman is like Helen without, but Hecuba within, or an Earthen potsherd covered with silver-dross, Prov. 26.23. Vers. 3. My spirit shall not always strive.] That is, I'll consult no longer, but resolve to ruin them (as some gloss it:) Or, I'll pull the sword out of the sheath, the soul out of the body; as others gather out of the Hebrew word here used. Sunt qui deductum volunt à Nadan Vagina. But they do best (in my mind) that sense it thus: My Spirit, whereby I hitherto went and Preached, by No and other Patriarches, to those spirits (once in pleasure, now) in prison, but prevailed not, 1 Pet. 3.18, 19 shall not always strive with perverse men by preaching, disputing, convincing, in the mouths of my servants, whom I have sent unto them; nor in their own minds and consciences, by inward checks and motions, which they have made no good use of. Delicata res est spiritus Dei. Grieve it once, and you may drive it away for ever. Ideò det●riores sumus, quia meliores esse d●b●mus. Saw. It bloweth where it listeth, and will not be at your whistle. [For that he also is flesh,] He is therefore the worse, because he ought to be better. God expects singular things from his people, and takes it ill, when they are carnal and walk as men, 1 Cor. 3.3. They should be higher than others by head and shoulders, as Saul was; and all that is in them, or comes from them, should be as the fruit of the trees in Paradise, fair to the eye, and swe●t to the taste. [Yet his days shall be an hundred and twenty years.] It shall be so long ere I destroy. 1 Pet. 3.19, 20. 2 Pet 2.5. This long-suffering of God is celebrated by St. Peter, and well it may; for had he not been God, and not man, he could never have held his hands so long. Neither indeed did he; for so extreme was the provocation, that he cut them off twenty years of this promised count: That all the earth might know to their woe, Numb. 14.34. his breach of promise. Vers. 4. There were Giants.] Gigantes, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Earth-sprung. John 3.31. They were of the earth, they spoke of the earth, and the earth heard them. Herd them. I say, and fell before them; as the beasts of the field do before the roaring Lyon. Hence they are called in Hebrew Nephilim; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as being fallen from God, fell upon men, Job 1.15. and by fear and force, made others fall before them. Thus they sought to renown and raise themselves, by depressing others, and doing violence. But this was not the way: For now they lie shrouded in the sheet of shame. To do Worthily in Ephrata, is to be famous in Bethlehem, Ruth 4.11. To be patiently perseverant in well-doing, is to seek for glory and honour; yea, to attain immortality and eternal life, Romans 2.7. Vers. 5. The wickedness of man was great in the earth.] Which was now grown so foul, that God saw it but time to wash it with a flood; as he shall shortly do again with streams of fire. He destroyed the world then with water, for the heat of lust, he shall destroy it with fire, for the coldness of love, as saith Ludolfus. Devita Christi. l. 2. c. 7. [And that every imagination of the thoughts,] Omne figmentum cogitationum: The whole fiction, or every creature of the heart, as the Apostle hath it, Hebr. 4.13. speaking there of the thoughts, All the thoughts extensively are intensively only evil, and protensively continually. and intents of the heart. There is a general ataxy, the whole frame is out of frame. The understanding dark as hell, and yet proud as the devil. The will cross and overthwart. The memory slippery and waterish, to receive and retain good impressions; but of a marble firmness, to hold fast that which is evil. The affections crooked and preposterous. The very tongue a world of wickedness, what then the heart? Si trabes in oculo, strews in cord. The operations thereof are evil, only evil; Every day evil, saith this Text: And assigneth it for the source of the old world's wickedness. David also resolves his adultery and murder, into this pravity of his nature, as the principle of it, Psal. 51.5. so doth Job, Chap. 40.4. Paul, Rom. 7.24. Isaiah, Chap. 6.5. The whole Church (Isai. 64.6.) cries out, , ; and Chap. 53.6. Leu. 13.45. Esa. 1.3. All we like sheep have gone astray. Now as no creature is more apt to wander, so none less able to return, than a sheep. The Ox knoweth his owner, the Ass his master's crib. The very Swine accustomed to the trough, if he go abroad, yet at night will find the way home again: Not so the Sheep. Lo such is man. Quintilian therefore was quite out when he said, It is more marvel that one man sinneth, then that all men should live honestly: sin is so against the nature of man. But he erred, not knowing the Scripture. For do ye think, Jam. 4.5. saith St. James (alluding to this text) that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? The civil man's namans' nature is as bad as the worst, not changed, but chained up: Truly said Tully, Cum primùm nascimur in omni continuò pravitate versamur. We are no sooner born then buried in a bog of wickedness. Vers. 6. And it repent the Lord, etc. and it grieved him] These things are spoken of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men; but must be taken and understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it beseemeth God. Perkins. When Repentance is attributed to God (saith Mr. Perkins) it noteth only the alteration of things and actions done by him, and no change of his purpose and secret decree, which is immutable. M. Gataker. God's repentance (saith another learned Divine) is not a change of his will, but of his work: Repentance with man, is the changing of his will: Repentance with God, is the willing of a change: Mutatiorei, non Dei; effectus, non affectus; facti, non consilii. Vers. 7. I will destroy man] See here the venomous and mischievous nature of sin: It causeth God to make a World, and again to unmake it: it sets him against Man his Masterpiece, and makes him (though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not only to devise, but to delight in the destruction of his own creature, to mock at, and make merry in his calamity, Prov. 1.26. to deliver the beloved of his soul into the hands of the destroyer. Time was, when Christ, being by at the Creation, Jer. 12 7. rejoiced in this habitable part of God's earth, & his delights were with the sons of men, Prov. 8.31. But since the Fall it is far otherwise; Haba●. 1. for he is of more pure eyes the●● to behold sin with patience: He hates it worse than he hates the Devil: for he hates the Devil for sins sake, and not sin for the Devil's sake. Now the natural and next effect of hatred, is revenge. Hence he resolves, I will destroy man. [Both man and beast, the creeping thing, etc.] Why, what have those poor sheep done? They are all undone by man's sin, and are (for his punishment) to perish with him, as they were created for him. This is a piece of that bondage they are still subject to; and grievously groan under, waiting deliverance, Rom. 8.21, 22. Vers. 8. But No●h found grace] Because in Covenant with God; who of himself was a child of wrath, and saved by grace only, though just and perfect in his generation. The Mercy-seat was no larger than the Ark; to show, that the grace of God extends no further than the Covenant: As all out of the Ark were drowned, so all out of the Covenant are damned. Vers. 9 Justitia Impu●a●a, Impertita. Noah was a just man] By a twofold justice, 1. Imputed. 2. Imparted By the former he was justified; by the latter sanctified: and note, that he found grace in God's eyes, before he was either of these; for Grace is the foundation of all our felicity, and comprehends all blessings, as Mannah is said to have done all good tastes. Ecclesiasticus. [Perfect in his generation] At best in those worst times, which is a singular commendation; and perfect, that is, upright; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.18. aiming at perfection, willing in all things to please God; and yet not more desiring to be perfect, then hating to seem only to be so. Or, Noah was perfect, compared to that sinful generation; which yet gloried in the title of the sons of God, and children of the Church. But was not Judas called Friend, and Dives Son? Matth. 26. Luk. 16. Hath not many a Ship been known by the name of Safeguard and Good-speed, which yet hath dashed upon the rocks, or miscarried by Pirates? Externall privileges profit not, where the heart is not upright, but increase wrath. It was an aggravation to Solomon's sin, That God had appeared unto him twice; and that he had been timely forewarned by his mother to beware of wine and women, 1. King. 11.9. Prov. 31.3.4. Prov. 31. both which he was afterwards, nevertheless, most inordinately addicted to, Eccles. 2. Vers. 11. The earth also was corrupt before God] Or, rotten, putrid, and stanke again. Sin is an offence to all God's senses; yea to his very soul, as he complains, Esa. 1.1. to 16. Oh that it were so to ours than would we not hid it under our tongues (as a child doth sugar) and harbour it in our hearts; yea let it eat of our meat, and drink of our cup, and lie in our bosoms, as the poor man's lamb did in nathan's parable. Lust was but a stranger to David, 2 Sam. 11.3 as the Prophet there intimates, vers. 4. At other times, and when himself, I hate vain thoughts, saith he, Psal. 119, 113. yea every false way, 104. as the vomit of a dog, as the devils excrements, as the putrefaction of a dead soul, dead in trespasses; dead and rotten, as here, stinking worse before God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Job. 11. than Lazarus did or could do, after he had lain four days in the grave. Vers. 12. All flesh had corrupted his way] General defection precedes general destruction; as here all sorts and sexes were fallen from God. All kind of sins were common amongst them. In the family promiscuous lusts, unlawful marriages, etc. In the State tyranny, violence, injustice: In the Church contempt of God's word, abuse of his patience to presumption; of his bounty to security in sin. For they eat, they drank, they married, they planted, they builded, etc. And all this they did constantly and pleasantly, passing from eating to drinking; from drinking to marrying; (for Venus in vinis, and gluttony is the Gallery that wantonness walks through) from marrying to planting, for the use of posterity, as St. Luke ●weetly sets forth by an elegant Asynd●●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Luke 17.27. All this they did, and God was silent, therefore their hearts grew fat as brawn, and they knew nothing, saith our Saviour, nor would know, till the very day that the flood came: Into such a dead lethargy were they cast by their sins, which were therefore grown ripe, and ready for the sickle. Vers. 13. The end of all flesh is come before me] I will surely, Certissimè citissimeque. and swiftly destroy them. A like threatening there is used, Ezek 7.2, 3, 6. against Israel, when once their sins were full ripe, and hanged but for mowing, as we say. The end is come, is come, is come, and so some ten or twelve times, is come, is come, q. d. destruction is at next door by, and Noah must know it too: Not by his skill in Astrology, as Berosus belies him, but by divine praemonition. Gen. 18.17. Psal. 25.14. Amos 3.7. For shall I hid from Noah (from Abraham) that thing which I do? No surely; they shall know all: they shall be both of Gods Come and Co●●●ell; For the secret of the Lord is with them that fear him. And the Lord will do nothing (of this nature) but he will first reveal it unto his servants the Prophets. And even to this day, the more faithful and familiar we are with God, so much the sooner, and better do we foresee his judgements, and can foreshow them to others; as those that are well acquainted with men, know by their looks and gestures that which strangers understand not, but by their actions. As finer tumpers are more sensible of the changes of weather, etc. [I will destroy them]: I will corrupt them (so the Hebrew hath it) I will punish them in kind, pay them in their own coin, corrupt them from the earth, as they have corrupted themselves in the earth, which also now is burdened with them, and cries to me for a vomit to spew them out. Vers. 14. Make thee an Ark] Or chest, or coffin. And indeed by the description here set down, the Ark, in shape, was like to a coffin for a man's body, six times so long as it was broad, and ten times so long as it was high: And so fit to figure out (saith an Interpreter) Christ's death and burial, Mr. Ainsworth. and ours with him, by mortification of the old man: as the Apostle applies this type to baptism, 1 Pet. 3.20, 21. whereby we are become dead and buried with Christ, Rom. 6.3, 4, 6. Vers. 16. A window shalt thou make] The Ark had little outward light, so the Church, till she become triumphant. There could not but be much stench among all those creatures, though shut up in several rooms; Heb. 5. ult. so here, there is much annoyance to those that have their senses exercised to discern good and evil. Compare the estate of Prince Charles, in his Queen-mothers' womb with his condition at full age, in all the glory of his father's Court, there is a broad difference. And it may fitly resemble (saith One) the difference of our present and future estate; while the Church doth here travel of us, we are penned up in dark cloisters, and annoyed with much stench of sin, Baines Lett. both in ourselves and others; but when we come to heaven, we shall see and enjoy the light of life, our feet shall be as hind's feet, upon the everlasting mountains. Vers. 17. And behold I, even I] Verba stomachantis, & confirmantis veritatem comminationis suae. Abused mercy turns into fury. Mimus. God will not always serve men for a sinning-stock. Crudelem medicum● intemperans ager facit. [Every thing, that is in the earth, shall die] A dismal doom; and God is now absolute in his threatening, because he will be resolute in his execution: Oh tremble and sin not; Psal. 4. while others sin and tremble not. Kiss the Son, lest he be angry; Who knoweth the power of his anger? Surely according to our fear, Psal. 90.11. is his wrath. It is a just presage and desert of ruin, not to be warned. God hath hanged up the old world in gibbets, as it were, for our admonition. Worthily are they made examples, that will not take them. Who pities the second Captain, consumed by fire with his company, 2 King. 1. sigh he had a fair warning, but would not beware by it. Mal. 4.1. Behold the day of the Lord cometh, that shall burn as an Oven. This last day was foretold by Enoch, before the deluge was by Noah. Longer it is before it comes, but shall be more terrible when it is come. Vers. 18. Thou and thy sons] Yet Ham, soon after, degenerated: for the present he concealed his wickedness from men, from God he could not. He bears with hypocrites in his visible Church for a season, till the time of separation. Augusti●. Matth. 3.12. Zach. 14.21. In area nobiscum esse possunt, in horreo non possunt. He will throughly purge his floor. The Canaanite shall not be in the land any longer; nor the unclean spirit, Zach. 13.2. O faelicem illam dieculam▪ Vers. 20. Two of every sort shall come unto thee] For they are all thy servants, saith David, they wait upon thy word. Psal. 119.91. This Noah might make good use of, and did, no doubt. See how sequacious these poor creatures are to God their Centurion. If he bid them come, they come; if go, they go. And shall not I obey God, and follow his call, be there never so many Lions in my way? Vers. 21. Take thou unto thee of all food] God could have kept them alive without either food or ark. But he will have us serve his providence, in use of lawful means; and so to trust him, as that we do not tempt him. Vers. 22. Thus did Noah, according to all, etc.] The wicked world could not slout him out of his faith; Heb. 11.7. but that moved with fear, he preacheth, and buildeth, and finisheth; He preached without preaching saith Basil of Selucia. every stroke upon the Ark, being a real Sermon (as Nazianzen hath it) to forewarn them to flee from the wrath to come; which yet they did not: No not the very Shipwrights that made the Ark, but were all buried together, in one universal grave of waters. CHAP. VII. Vers. 1. For thee have I seen righteous before me] NOt only before men, as Pharisees, Luke 16.15. and civil Justiciaries, Rom. 2.29. but before me who see the inside, and love truth in the hidden man of the heart. Psal. 51.6. 1 Pet. 3.5. And here Noah's sincerity prevailed with God for his safety, as did likewise Lots, whom God hid in Zoar; and abraham's, to whom God was a shield to save him from the deadly thrusts of destruction, when he pursued the four Kings and foiled them, because he walked before him, and was upright, Gen. 15.1. with Gen. 14.15, So true is that of Solomon, Prov. 10.9. Prov. 14.26. Isai. 26.3. He that walketh uprightly, walketh safely, as if he were in a tower of brass, or town of war. And again, In the fear of the Lord is strong confidence, and his children have a place of refuge. The old Rock is still ready to relieve them. [In this generation.] 2 Pet. 2.5. Called by Saint Peter, a world of ungodly ones, far worse, no doubt, than those in henoch's days. The greater praise was it to Noah, that (by an holy Antiperistasis) he kindled from their coldness, and became nothing the worse, but much the better (as it is the nature of true goodness) by their oppositions. It was an invincible Faith, whereby he both conquered the world, and condemned it. What else could have carried him over so many difficulties, as he must needs encounter? Well might the Apostle say, Heb. 11.7. By faith he prepared an Ark. For if he had been led by sense, he would have fled as far as Ionas did, ere ever he had gone about it. Vers. 2. Of every clean beast, thou shalt take by sevens.] Three pair for generation, and a single one for sacrifice, after the flood was past, as Chap. 8.20. God must have a moiety, and good reason. But that two only of a sort, of the unclean hurtful creatures, were preserved, note his fatherly providence. To this day we see, though sheep and birds be so killed up for man's use, yet there are far more of them, then of other unserviceable or cruel creatures. Besides, the weaker creatures go in herds together, the stronger and savager go alone. For if they should go in multitudes, no man, nor beast could stand before them. This you shall find set down to your hand, Job 37. Psal. 104. Ammianus Marcellinus writeth, That in Chaldaea there are a huge number of Lions, which were like enough to devour up both men and beasts, throughout the Country. But withal, he saith, That by reason of the store of water and mud thereof, there breed yearly an innumerable company of gnats, whose property is to flee into the eye of the Lion, as being a bright and orient thing: Where biting and stinging the Lion, he teareth so fiercely with his claws, that he puts out his own eyes: And by that means many are drowned in the rivers, Bo●in. in Theatro. lib. 3. others starve for want of prey; and many the more easily killed by the inhabitants. Bodin telleth us, That the Wolf never seethe his sire, his dam, nor his young: For that, the herd of Wolves sets upon, and killeth that Wolf, which by the smell they perceive to have coupled with the she-wolf; which unless they did, what a deal of mischief would be done by them every where among cattle? Vers. 4. For yet seven days, etc.] God could have destroyed them by water, or otherwise, in a far shorter space: But, of his Freegrace, he gives them yet seven days further, and then reins upon the earth forty days, as not willing that any should eternally perish, but that all should come to repentance, 2 Pet. 3.9. The Hebrew Doctors (as they are very injurious to Noah, because we read not that he prayed for the old world, but only took care of himself, and his own family, censuring him therefore of self-love and hardheartedness; so they judge very uncharitably of those that perished in the flood; sending them all to hell, and wresting some Scriptures thereunto: As, that in this present verse, God saith, He will destroy them, or blot them out; That is, R. Menachem, in loc (say they) out of the land of the world to come, the land of the living. I deny not, but many of their spirits are in prison, so saith Saint Peter, 1 Pet. 3.19. But withal, in the next Chapter, the same Apostle tells us, That for this cause, the Gospel was preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. Compare these words with those 1 Pet. 3.18, 19, 20. and it will appear, the Apostle speaks of these Antediluvians. All were not saved that were in the Ark, nor all damned, we may well think, that were out of it. Can they see their foundation overflown with a flood (as the phrase is, Job 22.16.) and not lay for themselves a good foundation by laying hold on eternal life? 1 Tim. 6.19. Saint Ambrose conceiveth, that Noah was seven days in the Ark, afore the flood came: That as God was six days in creating the world, and rested the seventh; so these perishing persons, admonished by the number of the days of the Creation, Eccles. 12.1. might remember their Creator, and make their peace. Nunquam serò, si seriò. Vers. 5. And Noah did according unto all.] This (All,) is a little word, but of large extent, He doth not his masters, but his own will, that doth no more than himself will. A dispensatory conscience is an evil conscience. God cries to us, Quicquid propter D●●m fit, aqualis or fit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He will have universal obedience, both for subject and object. We must be entirely willing in all things to please God, or we utterly displease him. Herod did many things and was not a button the better. Jehu's golden calves made an end of him, though he made an end of Baal's worship. He that doth some, and not all God's wills, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13.22. with David (in desire and affection, at least) doth but as Benhadad, recover of one disease and die of another: yea, if he take not a better course for himself, he doth but take pains to go to hell. Psal. 119.6. Then shall we not be ashamed, when we have respect (at least) to all God's Commandments. Vers. 7. And Noah went in and his sons, etc.] Not till he was compelled by the coming in of the flood, say the Jews: Of no good will, but because there was no other remedy. Thus they belie the good old Preacher. Let no man think much to be mis-judged. Jo. Woove●ius in Polymath. Novit sapiens ad hoc scomma se productum, ut depugnet cum iis, qui maledictis aluntur, ut venenis capreae. Verse 9 There went in two and two,] Of their own accord, by divine instinct. Noah was not put to the pains of hunting after them, or driving them in. Only he seems to have been six days in receiving, and disposing of them in their several cells, and fetching in food. When God bids us do this or that, never stand to cast perils; but set upon the work, yield the obedience of Faith, and fear nothing. The creatures came into Noah, without his care or cost. He had no more to do, but to take them in, and place them. The Prophet alludes hereto, ●sai. 11.6, 7. all bloodiness and rapine laid aside. Vers. 10. The waters of the flood were upon the earth,] God is as faithful in his menaces, Zeph. 3.5. as in his promises. The wicked think them but wind, but they shall feel them to be fire, Jere. 5.14. Your fathers where are they? Vexatio dat intellectum. Did not my words (though never so much slighted) lay hold upon them? And they returned (that is, changed their minds, when they smarted) and said, Like as the Lord thought to do unto us, so hath he dealt with us, Zach. 1.5, 6. There wanted not those in the old world, that held all the threats of a flood to be interrorem only; and, when they heard Noah thundering, Luke 20.16. put off all, as those in the Gospel with, God forbidden. We cannot get men to believe, that God is so just, or the devil so black, or sin so heavy, or hell so hot; till it hath even closed her mouth upon them. Prov. 14.16. Prov. 12.3. The fool rageth and is confident, passeth on and is punished, and will not be better advised. But what said the Martyr, Br●dford. They that tremble not in hearing, shall be crushed to pieces in feeling. God's wrath is such as none can avert or avoid. Vers. 11. In the second month] In April, as it is thought; then when every thing was in its prime, and pride, birds chirping, trees sprouting, etc. nothing less looked for then a flood; then God shot at them with an arrow suddenly, as saith the Psalmist: Psal 64.7. 1 Thes. 5.3. So shall sudden destruction come upon the wicked at last day, when they lest look for it. So the Sun shone fair upon Sodom the same day, wherein, ere night, it was fearfully consumed. What can be more lovely to look on, than the cornfield a day before harvest, or a vineyard before the vintage? Nos quasi medios inter duo s●pulchra posuit. [All the fountains of the great deep, etc.] So, we live continually betwixt two deaths, the waters above and below us. Serve the Lord with fear. Vers. 13. In the self same day.] Things are repeated, that they may be the better observed, and the greatness of the mercy the more acknowledged; that God should single out so few, and save them, etc. Vers. 16. And the Lord shut him in.] A mean office, one would think, for God to shut the door after Noah. He could not well do it himself, (the door doubtless being great and heavy,) and others that were without would not do him so much service. God therefore doth it himself, and therefore it could not but be well done indeed. In a case of necessity, we need not question God's readiness, to do us any good office, so long as we keep close to him in a holy Communion. In a Letter of B. Hoopers', 2 Chron. 15.2. to certain good people, taken praying in Bow Church-yard, and now in trouble, thus he writes. Read the second Chapter of Luke; there the shepherds that watched upon their sheep all night, assoon as they heard Christ was born at Bethlehem, by and by they went to see him. They did not reason, nor debate with themselves, Act. & Mon. fol. 1347. who should keep the Wolf from the sheep in the mean while; but did as they were commanded, and committed their sheep to him, whose pleasure they obeyed. So let us do; now we be called, commit all other things to him, that calleth us. He will take heed that all things shall be well; he will help the husband, comfort the wife, guide the servants, keep the house, preserve the goods: yea, rather than it shall be undone, he will wash the dishes, and rock the cradle. Cast therefore all your care upon God, etc. Thus he. Vers. 17. It was lift up above the waters.] Afterwards, it went upon the face of the waters; till at last, the highest hills were covered with waters, the Ark floating upon the surface of them, and not swallowed up by them. In reference whereunto David prays, Psal. 69.15. Let not the water-flood overflow me, neither let the deep swallow me up. The true Christian may be tossed on the waters of affliction, yea, dowced over head and ears: and as a drowning man, sink twice to the bottom; yet shall up again, if out of the deep, he call upon God, as Jonah did. Then I said, I am cast out of thy sight, Ionas 2.4. (there you may take him up for dead) yet I will look again toward thy holy Temple, (there he revives, and recovers comfort:) yea, though Hell had swallowed up a servant of God into her bowels, yet it must, in despite of it, render him up, as the Whale did Ionas; which, if he had light upon the Mariners, would have devoured and digested twenty of them in less space. Vers. 19 And all the high hills.] So high, some of them, that their tops are above the clouds and winds. And yet as high as they were, they could not save those from the flood that fled to them. Surely, (might they say) in vain is salvation hoped for from the mountains, Isaiah 3.23. Well for them, if (taught by their present distress and danger) they could go on with the Church there, and say, Surely, in the Lord our God is the salvation of Israel. Happy storm, that beats us into the Harbour! Vers. 21. And every man died.] Now these mockers behold that Ark with envy, that erst they beheld with scorn; they wish themselves in the darkest corner of it, that lately laughed at it; and perhaps did what they could, Veris●mile est non abstinuisse manus ab opere turbando. Piscat. to hinder the finishing of it. Yea some, likely, to save them from drowning, caught at and clang as fast to the outside of the Ark, as Joab for the same cause, did to the horns of the Altar. But all in vain: For Vers. 22. All in whose nostrils was the breath of life died, of all that was in the dry land.] This last clause exempteth fishes; though the Jews would needs persuade us, that these also died; for that the waters of the flood were boiling hot. But rain-water useth not to be hot, we know; and therefore we reject this conceit as a Jewish fable. CHAP. VIII. Vers. 1. And God remembered Noah] HE might begin to think that God had forgotten him; having not heard from God for five months together; Fuit in arca per annum integrum & decem dies. Piscator. and not yet seeing how he could possibly escape. He had been a whole year in the Ark, and now was ready to groan out that doleful Vsquequò Domine: Hast thou forgotten to be merciful, & c? But forgetfulness befalls not the Almighty. The Butler may forget Joseph, and Joseph, his father's house: Ahashuerosh may forget Mordecai, and the delivered City, Eccles. 9.15. the poor man that by his wisdom preserved it: The Sichemites may forget Gideon; But God is not unfaithful to forget your work and labour of love, saith the Apostle. Heb. 6.10. And there is a book of remembrance written before him, Mal. 3.16. saith the Prophet, for them that fear the Lord. A metaphor from Kings that commonly keep a calendar or Chronicle of such as have done them good service; as Ahashuerosh and Tamerlain, Esth. 6.1. who had a catalogue of their names and good deserts, which he daily perused, oftentimes saying that day to be lost, Turk. hist. p. 227. wherein he had not given them something. God also is said to have such a book of remembrance. Not that he hath so, or needeth to have: for all things both past and future, are present with him: he hath the Idea of them within himself, and every thought is before his eyes, Psal. 139.16. so that he cannot be forgetful. But he is said to remember his people (so he is pleased to speak to our capacity) when he showeth his care of us, and makes good his promise to us. We also are said to be his remembrancers, when we plead his promise, Esa. 62.6. and press him to performance. Not that we persuade him thereby to do us good, but we persuade our own hearts to more faith, love, obedience, etc. whereby we become more capable of that good. [God made a wind] So he worketh usually by means, though he needeth them not. But many times his works are, as Luther speaketh, in contrariis mediis. As here he assuageth the waters by a wind, which naturally lifteth up the waves thereof, and inrageth them, Psal. 107.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jon. 1.4. God worketh by contraries, saith Nazianzen, that he may be the more admired. Vers. 2. And the rain from heaven was restrained] These four keys (say the Rabbins) God keeps under his own girdle; 1. Of the Womb: 2. Of the Grave: 3. Of the Rain: 4. Of the heart. Revel. 3. He openeth, and no man shutteth; he shutteth, and no man openeth. Vers. 3. And the waters returned continually,] Or, hastily. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In going and returning; or, heaving and shooving, with all possible speed to return to their place, at ●ods appointment. See a like cheerfulness in God's servants, Zach 8.21. Isai. 60.8. Psal. 110.3. Vers. 4. Mountains of Ararat.] On the tops of the Gordaean Mountains (where Noah's Ark rested) we find many ruins, The Pre●●bers travels by Job. Cartwright. p. 32. Joseph. Antiq lib. 1. cap. 5. and huge foundations (saith the Preacher in his travels) of which no reason can be rendered, but that which Josephus gives; That they that escaped the flood, were so astonished and amazed, that they durst not descend into the Plains, and Low Countries, but kept on the tops of those Mountains, and there builded. Vers. 5. The waters decreased.] Not all on the sudden, but by little and little, Isa●. 28.16. for exercise of Noah's faith. He that believeth, maketh not haste. God limiteth our sufferings for time, manner, and measure. Joseph was a prisoner till the time came. Smyr●● was in tribulation for ten days. Physic must have a time to work, and Gold must lie somewhile in the fire. In the opportunity of time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.6. saith Peter, God will exalt you. Prescribe not to him, with those Bethulians in Judith: but wait his leisure, and let him do what is good in his own eyes. He waits a fit season to show us mercy, Isai. 30.18. and thinks as long of the time, as we do. Vers. 7. And he sent forth a Raven] Which when it is made tame, though it delights in dead carcases, whereof Noah knew the earth was now full; yet doth not easily forget its station, but returns thereto, when nature is satisfied. [Which went forth to and fro.] Fluttered about the Ark, but kept out of it. Manet foris cum voce corvina, qui non habet simplicitatem columbinam, August. Vers. 8. Also he sent forth a Dove.] A bird that being swift and simple, ●●ai. 60.8. willingly flies back to his Windows, through ●ove and faithfulness to his mate and young. Besides, he fleeth a long while together, and very near the ground, and so was fit for this service. Josephus saith, That he came into the Ark with his feet and wings, wet and dirty, which could not but be good news to Noah. Vers. 9 Psal. 38.10. My heart pasteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Merchants run from Country to Couan●y. Buch●l●. And the Dove found no rest] No more doth man's soul (God's Turtle) till it rest in God. Domine, (saith Saint Augustine) fecisti nos ad te, ideoque cor nostrum inquietum est, done● requieverit in te. Hic finis nostrae formationis, saith another, ut homo sit templum Dei, & Deus ara hominis. How oft doth the good soul cry, Oh that I had the wings of a Dove, etc. Or, if that Oh will not set him at liberty, she takes up that (woe) to express her misery: Woe is me that I sojourn in Meshec, etc. Vers. 11. In her mouth was an olive-leaf.] The olive never casteth her leaf, and is greenest in the spring, saith Pliny. It might very well continue so under water, during the flood. It may also very well, by an allegory, set forth that Grace and Peace by Jesus Christ, brought in the mouth of his Ministers in this Evening of the World, Rom. 10.15. The Dove returned at first without her errand; but sent again, she brought better tidings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. The Man of God must not only be apt to teach, but patiented, in meekness instructing those that oppose themselves; proving, if at any time God will give them repentance. All are not sent into the vineyard at the same hour of the day. Holy Melancthon, being himself newly converted, thought it impossible for his hearers to withstand the evidence of the Gospel. But after he had been a Preacher a while, 'tis said he complained, That old Adam was too hard for young Melancthon. And yet, he wanted not afterwards the Seal of his Ministry. For, among many others converted by him, was that sweet Saint, George Prince of Anhalt, whose house was Ecclesia, Academia, Curia; Melch. Adam. and whose heart was so upright with God, his life so laudable amongst men, that Melancthon once, (publicly defending the certainty of our future felicity by this Argument, that godly men must be hereafter rewarded, wicked men punished,) he named this pious Prince, Scultet. ex ore Bucholceri, qu● Melancthonis fuit auditor. as an unquestionable example of such a man, as might assuredly expect the promised Crown of Life eternal, which God the righteous Judge will give to all his, 2 Tim. 4.8. Vers. 16. Go forth of the Ark] Learn we of this holy Patriarch, to do all by God's direction, and not dare to attempt any thing without his warrant; approving ourselves to him in our come in, and go out. Psal. 91. He hath charged his Angels with us so long as we keep the King's high way: Jere. 20.7. But if we go out of his precincts, we go out of his protection. Take counsel at his mouth, and then we may safely say, Lord, if I be deceived, thou hast deceived me. This, as at all times we have need to do, so now especially, when there is (as 2 Chron. 15.5) 〈◊〉 peace to him that goeth out, nor to him that cometh in, but great vexation upon all countries. Nation being destroyed of Nation, and City of City, etc. Vers. 19 Every beast after their kind.] Heb. after their families: That is, not confusedly and pellmell (as we say) but distinctly and in order: The Lion with the Lioness, etc. every male with his female, the clean by themselves, and the unclean by themselves. And as these latter came to the Ark unclean, and unclean they departed; so do millions now-adays, to the Ordinances. A Preacher hath as much joy to see them there, as John Baptist had to see the Pharisees thronging to his Baptism, when he cried out, Matth. 3. O generation of vipers, who sent for you? who hath forewarned you, & c? Vers. 20. And Noah builded an altar to the lord] This was his first care, and so it was abraham's wherever he came. It must be also ours, after great deliverances especially. God's mercies are binder's: Beneficium post●lat officium. He is content we have the comfort of his blessings, so he may have the praise of them. This Pepper-corn is all the rent he looks for. O cover we God's Altar with the calves of our lips, Heb. 13.15. Psal. 69.31. giving thanks to his name. This will please him better than an ox that hath horns and hoofs. Only let it be done, the first thing that we do, after the receipt of a benefit, which else will soon wax stolen and putrify as fish. No part of the thank offering might be kept unspent to the third day. Hezekiah wrote his song the third day after his recovery. Noah was no sooner out of the Ark, but he offered on his new-built Altar; as well for testification of his thankfulness, as for confirmation of his Faith, in that Lamb of God, slain and sacrificed from the beginning of the world. 2 Cor. 5.19. God was now also in Christ reconciling this new world to himself. Vers. 21. And the Lord smelled a sweet savour,] Heb. a savour of rest. — Minimo capi●ur thuris honor● Deu●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 1. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle followeth, saying, That Christ gave himself for us an offering, and a sacrifice to God, for a small of sweet savour, Ephes. 5.2. All our sacrifices are accepted for this of Christ, which otherwise would be turned off, with who required these things at your hands? The sacrifice of the wicked is abomination to the Lord; yea, though he should bring thousands of rams, Micah 6.7. and ten thousand rivers of oy●, with those miscreants in Micah, that by their munificence would fain have purcreants chased a dispensation to sin: whereas Noah with his Ox, Ram, Propter animalia multa vel grandia non placuit. Peter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He-goat, Turtle, and young Pigeon, laid in for him by God himself for this same purpose, is highly accepted in that beloved One, as Christ is called, Eph. 1.6. [The Lord said in his heart] All his promises are heart-sprung, the issue of a most faithful and righteous will, void of any the least insincerity and falsehood: whatsoever he speaks, he speaks from his heart; we may write upon't. The Eternity of Israel cannot lie, 1 Sam. 15.29. [I will not again curse the ground, &c for the imagination of man's heart] As who should say, Man doth but his kind now, in committing evil before me. He hath by his fall brought upon himself a miserable necessity of sinning, so that he cannot but do wickedly with both hands earnestly; which though it be no excuse, Mic. 7.3. but an aggravation rather of his actual sin (that he doth it out of the pravity of his nature) yet I will not take advantages to deal with him after his deserts; for then there would be no end of making worlds, and unmaking them again. I will not curse, I will not smite any more. Esa. 9.13. Where note, That Gods smiting his creature, is a fruit of sin, and a piece of the curse. And unless men return to him that smiteth them, all that they suffer here, is but a typical hell. Here the leaves only fall upon them, the trees will fall upon them hereafter. Vers. 27. While the earth remaineth] Heb. All the days of the earth. The earth then (though Solomon in some sense say it endureth for ever) hath its set and certain number of days appointed it by God. For the earth also, and the works therein shall be burnt up, 2 Pet. 2.10. And this the Heathen had heard of, and hammered at; as Lucretius who disputes the matter out of natural causes. So doth Tully, de nat. Deorum, lib. 1, 2. And Ovid. Metamorph. 1. Esse quoque in fatis meminit, etc. There he hath also a large relation of the general flood in Deucalion's days; so he calleth Noah. Lucian hath the like in his book, de Dea Syriae. And Plutarch speaketh of the sending forth of the Dove, Dialog. de industr. animal. and of her return unto Deucalion into the Ark. But we have a more sure word of Prophecy. [Cold and heat, and summer and winter, etc.] Lopez de Gomar●, saith that the Kings of Mexico, when they are consecrated, Lopez de Gom. use to take their oath after this manner: I swear that the Sun, during my life shall bold on his course, and keep his wont glory and brightness and that the clouds shall send down rain, the rivers shall run, and the earth bring forth all manner of fruit, etc. But can any of the vanities of the Heathen give rain, & c? CHAP. IX. Vers. 1. Be fruitful and multiply] HEre God reneweth the world by the same word wherewith he had created it; and being reconciled to mankind, he blesseth them in like manner, as before the Fall. Sin once pardoned, is as if it never had been committed. Christ tells his returning Shulamite, that she was as amiable in every point as she had been before her relapse, Cant 7.1. Chap. 4.1. her hair, teeth, temples, all as fair, and well featured as ever. Vers. 2. And the fear of you, etc.] Timor, quo à bestiis timeamini, & terror quo bestias terreatis. Piscat. This is a piece of God's Image yet remaining in man, that every nature of wild beasts, birds, Jam. 3.7. Monoceros interimi potest, capi nan potest Solin. creeping things, and things in the sea is tamed, and hath been tamed of the nature of man. Vers. 3. Every moving thing that liveth shall be meat for you] God of his goodness grants here to mankind, after the flood the use of flesh and wine, that the new and much-weakned world might have new and more strengthening nourishment. For it is not to be doubted, but that by the deluge, a great decay was wrought both in the earth with its fruits, and also in man's nature. Divers wales and scars as it were, of God's wrath and malediction did abide and appear in the earth. Sundry maladies also and infirmities befell man's body, not felt before the flood. God therefore in great mercy provides, penu quoddam & pharmacopolium mundo senescenti, new food and physic for the languishing world. Every moving thing that liveth, etc. Only, as the green herb have I given you all things. That is, as you may use them as freely as you used to do herbs, so you must use them soberly, and without curiosity; taking such things as are at hand, and eating to live, not living to eat, as the rich glutton, that fared deliciously every day; Ingluvies, Horat. & tempestas, barathrumque macelli. Vers. 4. But flesh with the life thereof, the blood] Blood was forbidden, First, as not so wholesome food. Secondly, lest by being fleshed in blood, they should become bloody minded. Thirdly, blood, the organ of life, is holy to God the author of life (who was also to be pacified by the blood of his Son) and therefore they should not pollute or profane it, by devouring thereof. Vers. 5. Your blood of your lives will I require] i. e. I will punish it either by the Magistrate, or (if he fail to do his office) by mine own immediate hand; as he did in David, Flac. Illyric Charles. the ninth of France, Richard the third of England, Felix Count of Waterburg, and others, that either were above Law, or escaped the lash of it. See for this, The Thunderbolt of God's judgements, lib. 2. cap. 4, 5, 16. Richard the third, daniel's Chro. continued by Trussel. used the instruments of his bloody plots, as men do their candles; burn the first out to a snuffe● and then having lighted another, tread that under foot. Vers. 6. Who so sheddeth man's blood] Some are of opinion, that before the flood, the punishment of murder and other capital crimes, was only excommunication, and exclusion from the Church and their father's family. And that now first, God made murder to be a matter of death. The firstborn had power, at first, over their own families, to bless, curse, cast out, disinherit, yea and punish with death, Gen. 38.24. even in case of adultery, Godw. Heb. Antiq. as some will have it thus among the people of God. But what a madness was that in the Egyptians to make no conscience of murder, that they might enjoy their lust? And what a blindness to make less account of murder then adultery? Gen. 12.13. The Preachers Travels by Jo Cartwright. I have seen (saith the Preacher in his travels) the King of Persia many times to alight from his horse, only to do justice to a poor body. He punisheth theft and manslaughter so severely, Les ombres des defuncts sciurs de Villemor & de Fonta●ues. pag. 46. that in an age a man shall not hear either of the one, or of the other. A severity fit for France; where within ten years, six thousand Gentlemen have been slain, saith he, as it appears by the King's pardons. Vers. 9 And I, behold I establish my Covenant with you] This Covenant God had made with them before the flood; but here he renews it for their further confirmation; for he knows our infirmities, and therefore seals again. This Covenant is said to be made with an oath, Isa. 54.9. yet we find no such thing here expressed, because Gods bare word, is as sure as an oath. So God is said to have sworn to Abraham, that which he said to him only, Exod. 32.13. with Gen. 12.7. Vers. 10. And with every living creature, etc.] Note this against Anabaptists, who exclude Infants, for that they want the use of reason. And yet that was but a foolish reason of the Canonist, that Infants are therefore to be baptised, Sphinx Philos. pag. 229. because the Disciples brought to our Saviour, not the Ass only, but the Foal also. Vers. 12. This is the t●ken of the Covenant, etc.] See here the antiquity of confirming men's faith, by outward signs, as by the two trees in Paradise: and here, the Word and Sacrament go together. And as God, in Noah, made a Covenant with his posterity also, and confirmed it with a sign, so doth he in Christ with the Church, and ratified it with the Sacraments; besides, witnesses we have three in heaven, and three in earth, etc. Vers. 13. I do set my bow in the cloud, etc.] There it was before, but not till now as a token of the Covenant; as still it is applied for a sign of grace from God to his Church, Rev. 4.3. and 10.1. Ezek. 1.28. It is planted in the clouds, as if man were shooting at God, and not God at man. This bow with both ends downward, and back to heaven, must needs be an emblem of mercy; for he that shooteth, holdeth the back of the bow from him. Of God's bow we read, Ambros. but not of his arrows, saith Ambrose on this text. Psal. 7.12, 13. He hath bend his bow, and made it ready, saith David but if he ordain his arrows, it is not, but against the persecutors. If he shoot at his servants, it is as Jonathan shot at his friend David; to warn them, not to wound them. They are arrows of the Lords deliverance, 2 King. 13.17, 19 Psal. 32.7. which therefore he multiplies, that they may compass him about with songs of deliverance. If he bend his bow like an enemy. Lam. ●. 4. yet in wrath he remembreth mercy. Vers. 14. The bow shall be seen in the cloud] In this heaven-bow, there are many wonders: First, the beautiful shape and various colours; In which respect Plato thinks the Poets feign Iris, or the Rainbow, to be the daughter of Thanmas, or admiration. The waterish colours therein signify (say some) the former overthrow of the world by water. The fiery colours, the future judgement of the world by fire. The green, that present grace of freedom from both, by virtue of God's Covenant, whereof this bow is a sign. Next, the Rainbow hath in it two contrary significations, viz. of rain, and fair-weather; of this in the evening, of that in the morning, saith Scaliger. Add hereunto, that whereas naturally it is a sign of rain (and is therefore feigned by the Poets to be the messenger of Jun●, and called imbrifera, or showry) yet it is turned by God into a sure sign of dry weather, and of restraint of waters. Let us learn to look upon it, not only in the natural causes, as it is an effect of the Sun in a thick cloud; but as a Sacramental sign of the Covenant of Grace; Esa. 54.9, 10. a monument of Gods both Justice in drowning the world, and Mercy in conserving it from the like calamity. The Jews have an odd conceit, That the name Jehovah is written on the Rainbow. And therefore, as oft as it appeareth unto them, they go forth of doors, Maimo●y. hid their eyes, confess their sins, (that deserved a second deluge▪) and celebrate God's goodness, in sparing the wicked world, and remembering his Covenant. Set aside their superstition, and their practice invites our imitation. Bern. Tam Dei meminisse opui est quam respirare. Vers. 15, 16. I will remember] That is, I will make you to know and remember by this visible Monitor. Segniùs irritant animum demissa per aures, Quam quae sunt oculis commissa fidelibus. The Rainbow is a double Sacrament, answering both to Baptism and the Lords Supper; and declares by its colours (saith One) how Christ came by water and blood, 1 John 5.6. Vers. 17. This is the token of the Covenant.] This is often repeated, that it may be the better observed, and we full assured; Deut. 6.7. Exacues ea, i● est, accuratè & commodissimè inculcabis. Buxtorf. Lexic. as Pharaohs dream was for this cause doubled. God goes over the same thing often with us, as the knife doth the Whetstone, which is the Scripture-allusion. He well knows how slow of heart we are, and how dull of hearing; and therefore whets and beats things of high concernment upon us, that we may once apprehend and embrace them, Revel. 10.1. Revel. 10.1. exp. Christ is said to have a Rainbow on his head, to show that he is faithful and constant in his promises, and that tempests shall blow over. Let us see God's love in his corrections, as by a Rainbow we see the beautiful image of the Sun's light, in the midst of a dark and waterish cloud. Vers. 20. And Noah began to be an husbandman] Veteres si quem virum, bonum colonum appellassent, amplissime laudasse existimabant. Cic. Nunquam vilior erat annona Romae, referente Plivio, quàm cum terram colerent iidem qui Remp. regerent; quasi gauderet terra laureato vomere, scilicet, & Aratore triumphali. See 2 Chron. 26.10. [And he planted a vineyard.] Hence Berosus, and the Poets call him Janus Oenotrius. Janus, of the Hebrew iajin vinum, and Oenotrius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence our English word Wine. Vers. 21. And was drunk.] For his own shame, but our learning. Instruunt nos patres tum docentes tum labentes. Augustin. The best have their blemishes, and a black-part, as that cloud had, that conducted Israel out of Egypt; Heb. 12.1. which while the Egyptians followed, they fell into the Sea. [And was uncovered within his tent.] Operta recludit. One hours drunkenness betrays that, which more than six hundred years sobriety had modestly concealed. Well might Solomon say, Wine is a mocker: For it mocked Noah with a witness; and exposed him to the mockage of his own bosom-bird. Vers. 22. And Ham, the father of Canaan, saw] The Hebrews say, That Canaan first saw it, and then shown it to Ham his father, who looks upon it with delight, vultures ad malè olentia feruntur, saith Basil, As carrion-kites are carried after stinking carcases. [And told his two brethren without.] Sic & impii hodiè ex Ecclesiae tragoediis comoedias componunt. How glad are the wicked, if they can but get any hint to lay hold on, whereby to blaspheme, Jere. 20.10. and blaze abroad the Saints infirmities. Report, say they, and we'll report: yea, rather than want matter against God's people, they'll suck it out of their own fingers ends. But if such a thing as this fall out, that Noah be drunk, though but once in an age, the banks of blasphemy will soon be broken down, and the whole race of Religious persons must rue for it; among these Canaanites some also will be found to excuse them in it, as Scaliger doth Ham. Vers. 23. And Sem and Japhet took a garment.] Ham had no hand in this good work; Constant. Mag. Theodoret. lib. 1. Eccles. hist. ●ap. 11. which shows, what a good one he was, and how far from being of that good Emperor's mind, who said, That if he should find a Bishop committing adultery, he would rather cover that unclean act with his imperial cloak, then suffer it to come abroad to the scandal of the weak, and the scorn of the wicked. Vers. 24. And Noah awoke from his wine.] And returned no more to it. Once was enough: the time past may well suffice, to have walked in excess of wine, 1 Pet. 4.3. saith Peter. we'll buy repentance so dear no more. It is expressly noted of Judah, that he knew Tamar again no more. Gen. 38.26. And we may be well assured, That Noah was never drunk again. Prov. 23.35. Solomon's drunkard cries, When shall I awake! I will seek it yet again. As Swine break their bellies, so do such men their heads, Hos. 4.11. Malle se vitam quam vinum cripi. August. de temp. serm. 131. with filthy quaffing; yea, Whoredom and wine, and new wine, take away the heart, saith the Prophet: They besot and infatuate, yea, rob a man of himself, and lay a beast in his room. Our drunkards say, as the Vine in Jothams' parable. Non possum relinquere vinum meum. Take away my liquor, you take away my life. Mr. Harris his drunkards cup. How often (saith a grave Divine) have I seen vermin sucking the drunkard's blood, as fast as he that of the grape and malt, yet would he not leave his hold, or lose his draught! Some be buckt with drink, and then laid out to be suned and scorned. [And known what his younger son had done unto him.] It is probable, That finding himself covered with a cloak, he asked his wife and children how he came covered? Piscator. and that then Sem and Japhet told him all the matter; which moved him to bless them. It is our wisest way, to do what good we can to others. And though they, for present, being drunk with malice, or rash anger, know it not, yet a waking-time may come, when they may see the good, and bless us for it, as David did Abigail, 2 Sam. 25.33. When he had slept out his drunken passion, he saw cause to bless God, to bless her, and to bless her counsel. Master Gilpins plaindealing with the Bishop of Durham how well it succeeded; See his life written by Bishop Carleton, pag. 58. Vers. 25. And he said, Cursed be Canaan.] Because an imitator, and abettor of his father's sin: Neither good egg, nor good bird, as they say. God himself hath cursed such caitiffs with a curse. Prov. 30.17. The eye that mocketh at his father, and despiseth to obey his mother; the ravens of the valley shall pick it out, and the young eagles shall eat it. Now they are cursed with a witness, Effossos oeidos voret atro gutture corvus. Catul. Per coacervatos poreat domus impia luctus. Oedip. apud Ovid. daniel's Chron. pag. 112. whom the Holy Ghost thus curseth, in such emphatical manner, with such exquisite terms. Their parents also through their unnaturalness are compelled to curse them, as Noah here: As Oedipus of old, and our Henry the second, who seeing a few hours before he died, a list of their names, that had conspired with the King of France, and Earl Richard (his son and successor) against him; and finding therein his son John to be the first, falls into a grievous passion, both cursing his sons, and the day wherein himself was born; and in that distemperature, departs the world, which so often himself had distempered. The causeless curse indeed (though from a parent's mouth) shall not come, Prov. 26.2. Such as was that, that befell Julius Palmer Martyr, who when he asked his mother blessing, Thou shalt, said she, have Christ's curse and mine, wheresoever thou goest. He pausing a little, as one amazed at so heavy a greeting, at length said, O mother, your own curse you may give me, which God knoweth I never deserved; but Gods curse you cannot; for he hath already blessed me, and I shall be blessed. As for money and goods, said she, which thou suest to me for, as bequeathed thee by thy father, I have none of thine. Thy father bequeathed nothing for heretics: Faggots I have to burn thee; more thou gettest not at my hands. Mother, said he, wherea● you have cursed me; I again pray to God to bless and prosper you, all your life long. And so he departed, and shortly after, valiantly suffered for the truth, Act. & M●n. fol. 1755. & 1761. The wild Irish inflict an heavy curse on all their posterity, if ever they should sow corn, build houses, or learn the English tongue. Heyl. Geog. 508. Camden's Elisab. p. 116, 117. at Newbury in Berkshire, having sometimes been Fellow of Magdalen College in Oxford; and all King Edward's days an obstinate Papist. Thus for the causeless curse of parents. But where it is just, it lights heavy. The very complaint of a parent makes a loud cry in God's ears, Judg. 9.56. It is said, That God, by cutting off Abimelech, rendered the wickedness that he did to his father. And who can read with dry eyes that pitiful supplication of the old Emperor Andronicus, to his young nephew of the same name, Turk. hist. fol. 172? But when it proceeds to a corpse, lamentable effects have followed. Leonard son of the Lord Dacres (one of the Rebels in the North against Queen Elizabeth) whose father prayed God upon his deathbed, to send him much sorrow for his disobedience, drew forth a most poor life in the Netherlands, whither he escaped, living upon a very slender pension from the Spaniard. That Rebellion (like the bubbles which children blow up into the air,) was no sooner blown up, then blown out; and fell into the eyes of those, which with the blasts of ambition, and superstition held it up. But most remarkable is that, and apposite to our present purpose, that Manlius reports of a certain mother, J●●. Manlii. loc. co●. 228. Invole● in te diab●●us. whom he and many others had seen leading about her miserable daughter, who was possessed by the devil upon her cursing her, and bidding the devil take her. Luther and others prayed publicly for the Girl; and when Luther said to the Devil, Increpet te Dem▪ The Lord rebuke thee Satan, the Devil answered, muttering through the Maid's lips, Increpet, increp●t. Another like example, the same Author hath, of a certain angry old man, Idem ibidem. in the Town of Friburg in Misnia; Who bidding his son do some business for him, and he making no haste to do it, nor stirring from the place he stood in; the father cursed him, and wished he might never stir alive from that place. God said Amen to it: and although he lived seven years after, yet there he stood, leaning upon a desk while he slept, eating little, and speaking not much. When he was asked how he did? he would answer, That he was chastised justly by God, in whose hand it was, what should at length become of him here. But of his eternal salvation by the merits of Christ alone, he nothing doubted; being chastised of the Lord, that he might not be condemned with the world. The prints of his feet are to be seen in the pavement, where he stood to this day, saith the Historian. After seven years suffering, he departed in the true Faith of Christ, with good hopes of a better estate in Heaven, September the eleventh, Anno 1552. [A servant of servants shall he be to his brethren:] In which title, the Pope of Rome (not without the providence of God) will needs be his successor. A servant of God's servants, he will by all means be called. And yet he stamps upon his coin, That Nation and Country that will not serve thee, shall be rooted out. What pride equal to the Popes, making Kings kiss his Pantofles, (upon which he hath Christ's Cross shining with Pearls and precious stones, plenis faucibus crucem Christi derideat?) Sands his Relation of West. relig. sect. 12. What humility greater than his, shriving himself daily to an ordinary Priest? One while he will be filled, Servus servorum Dei; another while, Dominus regnorum mundi▪ which is one of the Devils titles; yea, Dominus Deus noster Papa, Johan. 23. i● Extravag. taking upon him a power to excommunicate the very Angels also; yea, lifting up himself above Christ, who is called Pontifex Magnus, Hebrews 4.14. but the Pope calls himself Pontifex maximus. Gregory the Great was the first that styled himself, A servant of servants; in opposition forsooth, to that proud Prelate of Constantinople, who affected to be called Universal Bishop. But after the death of Mauricius, Ph●cae adular● suppariseri, etc. Ut suam po●●statem per favorem parricidae extenderet. Revii hist pontiff. p. 45. when Phocas the Traitor came to be Emperor, this Gregory clawed him shamefully, and all to attain that dignity and dominion, that he so much condemned in another. The Pope of Constantinople could not bear a superior, nor the Pope of Rome an equal. The one sought to subdue to himself the East, the other East and West too; and thence grew all the heat betwixt them. See the like ambition under the colour of zeal for their Religion in Selimus the Turk and Hismael the Persian, Turk. histor. foli● 515. Vers. 26. Blessed be the Lord God of Shem.] Shem seems to have been the chief actor and persuader of that reverend behaviour; and therefore, as he is first named, Vers. 23. before his elder brother Japhet; so here he hath the first and chief blessing. It is good to be first in a good matter, yea, prompt and present to every good work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.1. as Paul hath it. [And Canaan shall be h●s servant.] This curse was not fulfilled of many hundred years after; till the sins of the Amorites were grown full, and then it was accomplished. God's forbearance is no acquittance. He can also turn a curse into a blessing, as he did this to Araunah the Jebusite, 2 Sam. 5.7. of the worst and most stubborn of the Canaanites: For they held the Tower of Jebus from the posterity of Sem, after all the rest had yielded: Yet he became a godly Proselyte, and gave as a King his freehold to King David, to build an Altar on, 2 Sam. 24.18. And this deed of his was long after remembered. Zach. 9.7. The like may be said of the Gibeonites, who are called Nethinims in Ezra and Nehemiah. They were made servants to the Shemites, drawers of water to the Temple, as a kind of punishment. God made this Cross a Mercy. Their employment so near the house of God, gave them fit occasion to be partakers of the things of God. And the Lord, we see, did wonderfully honour them; the nearer they were to the Church, the nearer to God. It is good getting into his house, though to be but a doorkeeper with David, or a tankard-bearer, with these Gibeonites. Stand but in God's way as he passeth, and thou shalt be preferred. Vers. 27. God persuade Japhet,] Formone else can do it. Men may speak perswasively, but to persuade, is proper to God alone. He speaks to the heart, Hos. 2.14. we to the ear only. He persuadeth and allureth not only by a moral persuasion, but by an irresistible inward drawing, Acts 11.17. In the Hebrew there is a sweet Agnomination, q. d. God shall persuade the persuasible. He shall draw them to faith and obedience, Monendo potiùs quàm minando, docondo quàm ducendo, saith Saint Austin, by informing not enforcing. He brings in his Elect by a merciful violence. He sent forth at first not swordmen, but fishermen; and prevailed by them in those places, Britannorum inaccessa Romanis lo●a, Christo tamen subdit●. Tertul. where the Romans could never come with all their forces. Elisha could do more with a kiss then his man could do with a staff, in raising the dead child. Let him kiss me with the kisses of his mouth, Cant. 1.2. And then follows, Draw me, we will run after thee. [And he shall dwell in the tents of Sem.] The Church's abode here, is but in tents: She hath no continuing City on earth, Heb. 13.14. 1 Tim. 3.16. but seeks one to come. This, whether prophecy or prayer, was fulfilled when God manifested in the flesh, was preached unto the Gentiles, and believed on in the world, some thousands of years after. The Gentiles were converted by virtue of this prayer (as Paul was by Saint Stevens,) and as we enjoy the Gospel by latimer's yet once more, and the prayers of other Martyrs. Vers. 28, 29. And Noah lived after the flood, etc.] This man, if ever any that was born of a woman, had a long life, Job 14.1. and full of misery. He saw the tenth generation after him before his death. But oh how oft was he occasioned to get under the Juniper-tree with Elias, and desire to die? Before the flood, what a deal of wickedness and disorder beheld he in family, Church, and Commonwealth, and all this punished by the deluge to his unspeakable heartbreak? Soon after, he was mocked by his own son, and despised by almost all the rest of his posterity; whose unheardof hardiness in building the Tower of Babel, he was nolens volens, forced to see and suffer; and then shortly after, the confusion of tongues as their just punishment. What should I speak of their so many and so great cruelties, insolences, tyrannical usurpations, effusions of innocent blood, wars, stirs strifes, superstitions, and abominable idolatries under Nimrod, Jupiter Belus, Semiramis, Vix mihi persuadeo virum ex homi●e miseriorem natum fu●sse quam Noah. Funccii Chron. fol. 17. Zoroaster, (the Magick-Master,) and other Emims and Zamzummims of the Earth? Of all which, and a great deal more, this good old Patriarch was, to his sorrow, not only an ear but an eye-witness? All which considered, it must needs be granted, that, living so long, never any Martyr or other, out of Hell, suffered more misery than Noah did. And the like may be said of Athanasius, of whom Master Hooker witnesseth, That for the space of forty six years, from the time of his consecration to succeed Alexander Archbishop of Alexandria, till the last hour of his life in this world, his enemies never suffered him to enjoy the comfort of a peaceable day. Was not he to be reckoned a Martyr though he died in his bed? Erasm. in vitae Chrysost. Cur veriar Chrysostomum appellare Martyrem? saith Erasmus. And why may not any man say as much of Luther, etc. CHAP. X. Vers. 5. By these were the the Isles of the Gentiles] THat is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 en 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi dila●atio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis Domini. Q. Curtius saith of Darim, that he called upon the sacred and eternal fire. the Countries of Europe and Asia the less, inhabited by Japhets' posterity. Europe hath its name, in Greek, from the latitude, and large surface of it; which answers well to the name of Japhet (signifying enlargement) who together with his offspring, was by God's appointment, to rule there far and wide toward the West and North. Asia hath its name from two Hebrew words that signify the fire of the Lord, which in Persia and other parts thereof, they superstitiously deified. Asia the less, was so called first by Attalus King of Pergamus; who being the last of that name, and race, made the Romans his heirs by will. They turned his Country into a Province, and called it Asia by the name of the Continent; as devouring, doubtless, in hope, that whole part of the world, by this small beginning. Hence, likely, came that first distinction of the lesser Asia. Vers. 8. Nimrod, he began to be a mighty one] His name signifies a Rebel: he was the chief Babel-builder, and there began to be a mighty one, a Giant, saith the Greek (such another as Goliath was in his generation, 1 Sam. 17.51. where the same word is used) a Magnifico, a Grandio, such a one as sought to make himself great even to a proverb, vers. 9 But there is a double greatness: First, Genuine. Secondly, Belluine. This latter is no such commendation; a beast in this may, and doth exceed us; as in the latter, we exceed ourselves, and others. Vers. 9 He was a mighty hunter] Of men, whose lives he sacrificed to his lust, not of beasts for sacrifice to the Lord, as Aben-Ezra will have it, and taketh occasion thereupon highly to commend him. Epiphan. heres. 38. But there wanted not those that commended Cain also for killing his brother, and were therefore called Cainites. Of others we read, that extolled the Sodomites, Core and his complices, Judas the Traitor. Yea there was one Bruno found, that wrote an Oration in commendation of the Devil, who hath given him his Guerdon, no doubt, by this, unless he recanted that monstrous madness. Vers. 11. Out of that land went forth Assur] Either because wickedness dwelled there, Zach. 5.11. for Ashur was a son of Sem; and might have so much goodness in him, vers. 22. Or else he was hunted there-hence by Nimrod, who made himself the first Monarch, and had Babel, in the land of Shinar, or Chaldea, for the beginning of his Kingdom. Vers. 12. The same is a great City] As consisting of three Cities, and having more people within the walls, then are now in some one Kingdom. See the greatness of this City set forth in the, Preachers Travels, pag. 89. The greatest City in the world at this day, is said to be Quinsai in Tartary, Paul. Venet. which is a hundred miles about, as M. Paulus Venetus writeth, who himself dwelled therein, Turk. hist.. fo. 75 about the year 1260. Cambalu the Imperial City, and seat of the great Cham of Tartary is in circuit twenty eight miles about. Nineveh was three day's journey in Jonah's days: Now it is destroyed (as was long since prophesied by Nahum) being nothing else then a sepulchre of herself, a little Town of small trade, Nah. 2. & 3. where the Patriarch of the Nestorians keeps his seat at the devotion of the Turk. As Susa in Persia, once a Lily (as the name signifies) for the sweet scite, and so rich, as afterwards is reported, (cap. 11. Preachers Travels, 88 vers. 30) is now called Valdac of the poverty of the place. Vers. 20. These are the sons of Ham] More in number, and more sweetly situated, than the posterity of either Shem or Japheth● thirty sons and nephews of cursed Ham are here recited and registered; when of blessed Shem we find but six and twenty, and of Japhet, but fourteen. And for their Countries, Canaan hath the navel of the world (Sumen totius orbis, as one calls that Country) a land that floweth with milk for necessity, and honey for delight; where the hardest rocks sweat out honey and oil, Deut. 32.13. Exod. 3.17. Nihil mollius c●●lo, nihil uberius solo, L. Flor. l. 1. c. 16 See Deut. 8.7, 8, 9, & cap. 11.11, 12. as Florus saith of Campania; a land that God had spied out among all lands for his own peculiar people, yea for himself to dwell in. Lo this was Hams possession; when his two better brethren, dwelled in the more barren waste Countries of the East and West. God deals by his people here, as the host doth by his guests, who lets them have the best meats, and fairest lodgings, but reserves the inheritance for his children. The Lord holds his servants to hardmeat many times (but than they have it of free-cost) whereas the wicked eat of the fat and drink of the sweet, but their meat in their bowels is turned into the gall of asps, God shall cast it out of their bellies, Job 20.14, 15. In fatting them he doth but fit them for destruction, as he did these Canaanites, whose pleasant land he afterwards made a spoil to his own Israel. They grew a burden to that good land, which therefore for their wickedness spewed them out, Leu. 18.25. after they had filled it from corner to corner, with their abominable uncleannesses, Ezra 9.11. Vers. 25. Peleg, for in his days was the earth divided] Eber (of whom came the Ebrews or Israelites, Exod. 1.15.) that he might have before his eyes a perpetual monument of God's just displeasure against the ambitious Babel-builders, ●alls his son Peleg, or Division, because in his days was the earth divided. It is good to write the remembrance of God's worthy works whether of mercy or justice, upon the names of our children, or otherwise as we can best, to put us in mind of them; for we need all helps, such is either our dulness or forgetfulness. What was it else that made David so often to put the thorn to his breast? Psal. 103.1, 2, 3. And why would God have the plates of the censers of those sinners against their own souls, to be a covering to the Altar, but to be a memorial to the children of Israel, that no stranger come near to offer incense, that he be not as Corah and his company, & c? Numb. 16.38, 40. Vers. 26. Jok●an begat Almodad, etc.] This man with his sons may seem to have seated in the East-Indies. But fallen from Heber's faith to Hethenisme, they are written in the dust: there's little mention of them in the Scriptures. They have lost their Genealogy, as those degenerate Priests, who in the time of the captivity took scorn to be in the register, and were therefore worthily afterwards rejected by the Tirshata. ●●ra 2.61. CHAP. XI. Vers. 1. And the Whole earth was of one language] UNity without verity, is no better than conspiracy. A legion of Devils could accord to get into one man; and, though many, yet they speak and act as one in that possession. That infernal Kingdom is not divided against itself. A shame for God's Saints to be at difference: What should sheep do snarling, like dogs, one at another? The children of this world are wiser, a fair deal, in their generation; they can combine and comply, as here, though their society be as unsavoury as the slime and filth that is congealed, when many Toads and other Vermin meet together. Vers. 2. In the land of Shinar] Which was a part of the garden of Eden, as most Geographers think, fat and fruitful still above belief, Herodot. l. 1. c. 193. Plin. l. 6.26. Vers. 3. And they said one to another] One broached this counsel, and the rest soon consented. Heb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 18.5. Intùs & apud se aestuabat prae ●el● ardore. Let us consider one another to whet on to love and good works: One live-coal may set a whole stack on fire. When Silas came, Paul burned in spirit, and preached lustily. [Let us make brick▪ etc.] Thus, wanting stones they devised matter for their cursed building. Good cause hath the Church to be as ingenious and sedulous in building Staircases for heaven, as the Devil and his Imps, in digging descents to hell. Apud Babylonem Trajanu● Imp. vidit lacum bitumi●is, ex quo moenia Babylonis aedificata suerant Cujus tanta vis est, ut permixtum cum lateribus, quovis saxs sit aut ferro potentius. Dio in vita Trajan. Jam cum Jove de divitiis licet certetis, Cassiod l. 7. Var. ●pist, 15. Habac. 2. Matth 11.12. Diri●iunt, metapb, à castris aut arc● quapiam, quae irrumpeutib. host●bu● diripitur. Hilar. [And they had brick for stone and slime for mortar] And yet though the walls were high and huge, this City was taken first by Cyrus, afterwards by Alexander, and plundered at several times by many other enemies. Shusa in Persia was first built by Tithonus and his son Memnon, who was so exceeding prodigal, that, as Cassidorus writeth, he joined the stones together with gold; so rich it was, that Aristagoras thus cheered up his soldiers that besieged it: This City if you can take, you may vie with Jove himself for wealth and riches. Here Alexander found 50000. talents of gold, besides silver. But what is all this to the heavenly Jerusalem, whose pavement is pure gold, and her walls garnished with all precious stones 〈◊〉 Rev. 21.19. Why do we then labour in the fire, to load ourselves with thick clay? Why doth not this Kingdom of heaven suffer violence by us, sigh the violent take it by force, or make a prey, a prize of it (so Hilary rendereth it) as soldiers do of a City they have taken? Oh that we could say of heaven, as Sixtus Ruffus doth of Cyprus, Cyprus famosa divitiis paupertatem populi Rom. ut occuparetur, sollicitavit! This Island was anciently called, Macaria: Heaven more truly. Vers. 4. Let us build us a City and a Tower] This Tower raised a head of Majesty, 5164. paces from the ground, having its basis and circumference equal to the height. The passage to go up, went winding about the outside, and was of an exceeding great breadth; there being not only room for horses, carts, etc. hay! Geog. to meet and turn, but lodgings also for man and beast, and (as Verstegan reporteth) grass and corn▪ fields for their nourishment. [Let us make us a name] This is a disease that cleaves to us all, to receive honour one of another, and not seek the honour that cammeth from God only, Joh. 5.44. A rare man he is surely, that hath not some Babel of his own, Dr. Prid. contra Eudamon Joh. whereon he bestows pains and cost, only to be talked of. Hoc ego primus vidi, was Zabarelles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus, would have us believe, that he was the first that ever found out the truth of things. Secum literas esse natas, & mori●uras, Sucton. Aug. de Civit. D●●, l. 16. P●lamon gave out, that all learning was born, and would die with him. Aratus the ginger, that he had numbered the Star●, and written of them all. Archimedes the Mathematician, that if he had but where to set his foot. he could move the earth out of its place. Herestratus burned Diana's Temple for a name: And Plato writes of Protagoras, that he vaunted, Plat● in Me●●● Tusc. 3. Pro Archi● Pocta. that whereas he had lived sixty years, forty of them he had spent in corrupting of youth. Tully tells us, that Gracchus did all for popular applause; and observes that those Philosophers that have written of the contempt of glory, have yet set their names to their own writings, which shows an itch after that glory, they persuaded others to despise. These two things (saith Tully somewhere of himself) I have to boast of, Epist. famil. l. 7. Optimarum artium scientiam, & maximarum rerum gloriam, my learned works, and noble acts. Julius Caesar had his picture set upon the globe of the world, with a sword in his right hand, a book in his left, Gabriel Sim●on in Symbo●is. Dion Cass in Tyberto. with this Motto, Ex utroque Caesar Vibius Rufus used the chair wherein Caesar was wont to sit, and was slain; he married also Tully's widow, and boasted of them both, as if either for that seat he had been Caesar, or for that wife an Orator. When Maximus died in the last day of his Consulship, Caninius Rebilus petitioned Caesar, O vigilantem Consulem qui tuto consulat●● sui tempore, somnum non vidit. for that part of the day, that he might be said to have been Consul. So many of the Popish Clergy have with great care and cost procured a Cardinal's hat, when they have lain dying, that they might be entitled Cardinals in their Epitaph, as Erasmus writeth. But for men's enobling themselves by building, those seven wonders of the world were made merely for a name. Pharos a watchtower in Egypt (being one of the seven) was built by Ptolemy Philadelph, all of white marble; the chief Architect was Sostratus of Gnidos, who engraved on the work this inscription, Sostratus of Gnidos, son of Dexiphanes, to the God's protectors, for the safeguard of Saylors. Heyli●s Geog. 750. This Inscription he covered with plaster, and thereon engraved the name, and title of the King the founder: that (that soon wasted and washed away) his own that was written in marble, might be eternised to posterity. This Tower, saith Wickam, is a known story. B. God wine's Catalogue. And Phidias the famous carver so cunningly enchased his own countenance into Minerva's shield at Athens, That it could not be defaced, but the shield itself must be disfigured. Heyl. Geog. pag. 140. The Hague in Holland hath two thousand households in it. The inhabitants will not wall it, as desiring to have it counted rather the principle Village of Europe, than a lesser City. And Sextus Marius, being once offended with his Neighbour, invited him to be his guest, for two days together. The first of those two days he pulled down his Neighbours Farm-house; the next, he set it up again, far bigger, Dio in Tiberio. and better than before. And all this for a name, that his Neighbours might see and say, What good or hurt he could do them at his pleasure. Vers. 5. And the Lord came down] Non motu locali, sed actu judiciali. To see the City, etc. that so his sentence grounded not upon hear-say, or uncertain information, might be above all cavillation or exception. A fair precedent for Judges. Caiaphas' first sentenced our Saviour, and then asked the Assessors what they thought of it? The chief captain first commanded Paul to be scourged, and then examined, Acts 22. This was preposterous. God though he knew all before, yet is said to come down to see. Let his actions be our instructions. No man must be rashly pronounced a Leper: And the Judges must make diligent inquisition, Deut. 19.18. as flints they must carry fire, but not easily express it. Potiphar was too hasty with Joseph, and David with Mephibosheth. Aeneas Silvius tells us of some places, Aene. Silvius. Europe. cap. 20. where thiefs taken but upon suspicion, are presently trussed up, and three days after, they sit in judgement upon the party executed. If they find him guilty, they let him hang, till he fall. As if not, they take down the body, and bury it honourably at the public charge. This is not Godlike, nor a point of wisdom; for Nervus est sapientiae non temerè credere. [Which the children of men builded.] Nimrod chief, with his fellow Chamites. But that some of Shems and Japhets posterity had a hand in it, is more than probable, by their common punishment, the confusion of tongues, Heber and his, had nothing to do with them; and therefore retained the Hebrew tongue, called thenceforth the Jews Language, Isai 36.11. Until they were carried captive to Babylon, where grew a mixture amongst them of Hebrew and Chaldee: Whence came up the Syri●●k tongue common in our Saviour's time, as appears by many Syriack words in the Gospels. Vers. 6. Behold the people is one, etc.] This benefit they abused to their pride and ambition, which they should have used to the help of humane society, and common intercourse. They built, and God bore with them for a time, that he might make fools of them in the end. And this he doth daily. Vers. 7. Go to, let us go down] Go to, say they: Go to, saith he. Let us build to Heaven, say they: Let us go down and see it, saith he. Let us make us a name, say they: Let us confound their Language, that they may not so much as know their own names, saith he. Lest we be scattered, say they; Let us scatter them abroad the world, saith he. Thus God words it with them, and confutes their folly from point to point. Thus he sets himself in battle-ray against the proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 4.7. as Saint James hath it, and overthrows them in plain field. He dealt more severely with David for numbering the people, then for the matter of Vriah. He turned Nabuchadnezzar a grazing among beasts, for pruning and priding himself upon this Babel. Is not this great Babel, that I have built? Why not, Nimrod built it, and Ninus, and Semiramis: Nabuchadnezzar only beautified it, or, at utmost, enlarged it. But pride detracts from God and man, and is therefore justly hated and scorned of both. [And there confound their Language.] When men began once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were compelled by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bring me, quoth one, a trowel quickly, quick One brings him up a hammer; hue this brick Another bids, Dubartas. and then they cleave a tree; Make fast this rope, and then they let it flee. One calls for plank; another mortar lacks: They bring the first a stone, the last an axe. Neither is there any better understanding and agreement among the Babel-builders at this day, (Babylon enim altera, nempe propinquior atque recentior adhuc stat, citò itidem casura, si essetis viri, said Petrarch long since) witness their many sects and deadly dissensions among themselves, De rem. utriusque fort. dial. 118. of which, read the Peace of Rome, Rheims against Rome, and divers other English Treatises to the same purpose. Bellarmine teacheth, That the bread in the Sacrament is not turned into Christ's body productiuè, but adductiuè. And this saith he, Cade of the Church. 247. is the opinion of the Church of Rome. This Suarez denies, and saith, It is not the Church's opinion. Thus these great master-builders are confounded in their Language, and understand not their own Mother. The greatest Clarks amongst them, cannot yet determine how the Saints know our hearts and prayers: Whether by hearing or seeing, or presence every where, or by Gods relating or revealing men's prayers, and needs unto them. M●●tons Appeal lib. 2. cap. 12. sect. 5. All which ways some of them hold, as possible or probable; and others deny and confute them as untrue. Vers. 8. So the Lord scattered them abroad] Which was the evil they ●eared, and by this enterprise, sought to prevent. But there is neither counsel, power, nor policy against the lord The fear of the wi●ked shall come upon him, Prov. 10.24. As it befell those wretched Jews. john 11.48. The Romans shall come, etc. and come they did accordingly. Pilate for fear of losing his Office, delivered up Christ, and was by Caius kicked off the bench. Vers. 9 The Lord did there confound the Language.] A sore cross and hindrance of interchange of commodities between Nation and Nation. This great labour also hath God laid, hereby, upon the sons of men, that a great part of our best time is spent about the shell (in learning of Language) before we can come at the kernel of true wisdom; Scripture-wisdom especially. Our Saviour's Epitaph written in Hebrew, Greek and Latin, as it sets forth Christ unto us to be, First, The most holy (for the Hebrew tongue is called the holy Tongue.) Secondly, Lashon haccadosh. The most wise (for in Greek, is all humane wisdom written.) Thirdly, The most powerful (for the Latins were Lords of the earth, and propagated their tongue amongst all Nations.) So it signifies that God would have the dignity and study of these three tongues, to be retained and maintained in the Churches of Christ to the world's end. Hebricians (saith Reuchlin) drink of the Fountains, Hebraei bibunt fontes, Graeci rivos. Latini paludes. Reuchl. Joh. Man●●i. loc. come. p. 130. Grecians of the Rivers, Latinists of the standing pools only. There were that mocked at the multitude of tongues, Acts 2.13. And the Monks were mad almost at such Camilli literarii, as chased out barbarism, and brought in the learned Languages. But let us acknowledge it a singular gift of God, as for the gathering of the Church at first, Acts 2. Ephes. 4.13. So still for the edifying of the body of Christ, till we all come unto a perfect man, to speak the Language of Canaan, in the Kingdom of Heaven. [And from thence did the Lord scatter them.] The Hebrew Doctors say, R. Menahem in Gen. 11. That at this dispersion there were seventy Nations with seventy sundry Languages. Epiphanius saith, That their one Language was divided into seventy two; for so many men were then present, and each man had his several dialect, and went his several way with it. Cleopatra is famous in history for her skill in tongues: She could give a ready answer to Ambassadors that came; whether they were Ethiopians, Hebrews, Arabians, Syrians, Medes, or Parthians: Yea, she could tune and turn her tongue, as an instrument of many strings (saith Plutarch) to what language soever she pleased. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. This minds me of those cloven tongues, and of that utterance the Spirit gave them, Acts 2. Parthians, Medes, Elamites, strangers of Rome, Jews and Proselytes, Cretes and Arabians, heard the Apostles, speak in their own tongue the wonderful works of God, to the singular advantage of the Church, that was then out of all Nations to be collected, and that by a like means, as these Rebels were scattered. Vers. 11. And She● lived after he begat, etc.] He saw ten generations, and lived till Isaac was fifty year old, who might well be his Pupil; which (if Shem were Melchisedech) is so much the more likely. Heber also lived till Abraham was dead; a singular blessing to them both. This comfort the Patriarches had of their tiresome and tedious pilgrimage; that as Shem saw Lamech, so L●mech saw Adam, and Isaac saw Shem. Now, ipse aspectus viri boni delectat, saith Seneca. How much more, when they that fear the Lord, speak often one to another, Mal. 3.16. for mutual edification and encouragement. This the mad world calls faction, and caprichiousness. Tert. Apel. advers. geutes, cap. 39 〈◊〉. 520. But what saith Tertullian to it? Cùm boni, cum probi coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia: Et è contrario illis nomen factionis accommodandum est, qui in odium bonorum & proborum conspirant. Vers. 28. And Haran died before his father Torah.] The Hebrews say he died a Martyr, being burnt with fire by his Countrymen the Chaldees, because he would not worship the Fire, which they had made their god. Martyrdom came early into the world, as we know in Abel; who as he was the first that died, so he died for Religion. Now if this be true of Haran, as the Jew Doctors will have it; then he had, for aught we know, the maidenhead (as a certain Martyr phrased it) of that kind of Martyrdom. The first that were burnt for Religion, since the Reformation, are said to be Henry and John, two Augustine Monksat Brussels, Anno 1523. under James Hogostratus the Domician Inquisitor. The executioner being demanded, whether they recanted in the flames, he denied there was any such thing: But said, That when the fire was put to them, they continued singing the Creed, and T● Deum, Erasm. lib. 24. E●ist. 4. till the flame took away their voice. All this Erasmus testifieth, though he were no Lutheran; and thereupon maketh this good, but wary note, Damnari, dissecari, suspendi, exuri, decollari, piis cum impiis sunt communia: da●●ere, dissecare, in cruoem agere, exurere, decollare, bonis judi●ibus cum piratis ac tyrannis communia sunt. Varia sunt hominum judicia, ille faelix qui judice Deo absolvitur. Our Protomartyr in Queen Mary's days was Reverend Master Rogers; he gave the first adventure upon the fire. His wife and children, being eleven in number, ten able to go, and one sucking at her breast, Act. & M●n. fol. 1356. met him by the way, as he went toward Smithfield. This sorrowful sight of his own flesh and blood, could nothing move him, but that he constantly held out to the death, and so received a crown of life. Neither hath God left himself without witness among the very Heathens. For in the City of Lima in Mexico, not two months before our coming thither (saith Captain Drake) twelve persons were condemned by the Spaniards there, The world encompassed by S. Fr. Drake. p. 59 for profession of the Gospel: Of which, six were bound to one stake and burnt; the rest remained yet in prison, to drink of the same cup within a few days. Vers. 30. But Sarai was barren.] Till she had prayed for a child thirty years, and then she had him with abundance of joy. At first she believed not the promise, but laughed at the unlikelyhood and was checked for it. But when she had better bethought herself, Through faith she received strength to conceive seed, because she judged him faithful who had promised, Heb. 11.11. She was, (when past age) delivered of a child; who was not more the child of her flesh, then of her Faith. Whether she were that Iscah spoken of in the verse next aforegoing, the Doctors are divided. Some say, Ea quae clavum administration is tenes. that Iscah in Chaldee signifieth the same that Sa●ai in Hebrew. Others more probably make Sarai another woman, and the daughter not of Haran but of Terah: How else could Abram say of her, That she was the daughter of his father, 〈◊〉 not of his mother? Gen. 20.12. Vers. 31. And Terah took, etc.] Being admonished of the Divine Oracle, Act● 7. 12●● by his son Abraham, he rebuked him not, neither charged him, upon his blessing, to abide in his native Country, as many a father would have done (for, what? was he wiser and better than his forefathers?) but abandoned his idols, and went as far as his old legs cou●● carry him toward the Country that God should show them. Heb. 11. For as yet they went forth, not knowing whither they went. Instar caeci oculos claufit. vocantemque Deum secu●us est. Bucholcer. But having God by the hand, they knew they could not go amiss. This was a blessed blind obedience, not to dispute but to dispatch; to wink, and put themselves into God's hand, to be led about at his pleasure, to follow him without sciseitation. CHAP. XII. Verse 1. Now the Lord had said to Abraham] BUt was not this to command him to do that which was against nature? No, but only against corrupt nature, which must be denied, and mortified, or there is no Heaven to be had. Father and friends must be hated, (that is, not loved, as Esau have I hated) where they hang in our light, or stand in our way to keep us from Christ, Matth. 10.37. [Get thee out of thy Country] This is a hard saying to flesh and blood, for Nescio qua natale solum, etc. But hard, or not hard, it must be done, because God bids it; and difficulty in such a case, doth but whet on heroic spirits, making them the more eager and resolute. It pleased David well to be set to fetch a hundred foreskins of the Philistims. God's Kingdom must be taken by violence. It is but a delicacy to dream of coming thither in a Featherbed. Too many with Joseph dream of their preferment, but not of their imprisonment. He that will be Christ's Disciple here, and coheir hereafter, must deny himself; that's an indispensable duty. Abraham was old-excellent at it. [And from thy kindred, and father's house] Who set out fair with Abraham, as did likewise Orphah with Ruth: But settled in Haran, which was also in Chaldea, not far from Vr, and would go no further, after the old man's death. There they had feathered their nests, gathered substance, and got souls, that is servants, vers. 4. and therefore, there they would set up their staff, and afterwards turned again to Idolatry, Gen. 31.30, 53. Joshua 24.2. Many follow God as Samson did his parents, till be light upon a honycomb; or as a dog doth his master, till he meet with carrion; and then turn him up. Demas forsook God, and embracing this present world, became afterwards a Priest in an Idol-Temple, as Dorotheus tells us. [Unto a land, that I will show thee.] Yet told him not whither, Dorotheus. till he was upon the way, but called him to his foot; that is, to follow him, and his direction, Isai. 41.2. Magnus est animus qui se Deo tradidit; saith Seneca. Eundum quocunque Deus vocarit, saith Another, Etiamsi in ea loca migrandum esset — Pigris ubi nulla lampas Arbour aestiuâ recreatur aurâ: Quod latus mundi nebulae malusque Jupiter urget: Vers. 2. And I will make of thee a great Nation.] Pareus in Rom. 11.25. See my true Treasure. ● 297 Why then should the scornful Jews call us Nations or Gentiles in contempt? yea, Heathen-bastards, Heathen-dogs, as they do at this day? Surely, either themselves are of this great Goi or Nation here mentioned, or else they have not Abraham to their father; choose them which. [I will bless thee] As a father his children, with all spiritual comforts and earthly contentments; Eph. 1.3. Judg. 1. with the blessings of the right hand, and of the left; with the upper and nether springs, as Caleb blessed his daughter Achsah. He will give grace and glory, and (if that be not enough) not good thing will he withhold, etc. Psal. 84.11. Hence Moses cries out, Happy art thou O Israel: Who is like unto thee, etc. Deut. 33.29. [And make thy name great] A great name then is a great blessing. So David took it, 2 Sam. 7.9. And it was no small comfort to him, that whatever he did, pleased the people. Blessing and praise (or good name) is expressed, by one and the same word in both Testaments, Prov. 27.21. Only (as it is in the same Text) it then proves a blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when it is to a man as the fining pot for silver, and furnace for gold; when it melts us, and makes us better; when it works in us a care to walk worthy of the praise is given us, to purge ourselves from all filth, that we may be as pure vessels, meet for the Master's use, fit to be set upon the celestial shelf, as that Martyr phrased it. Act. & Mon. Since thou hast been precious in my sight, thou hast been honourable, Isai. 43.4. Virtue is instead of a thousand Escutcheons. [And thou shalt be a blessing.] That is, in a high degree blessed; Vir bonus est commune bonum. or a common blessing to all, wherever thou comest, who shall far the better for thee. Or, a public pattern of blessing (so some Hebrews expound it.) Those that wish well to themselves, or others, shall pray God, that Abraham's blessedness may befall them. The contrary hereunto is now befallen his unhappy posterity for their obstinacy. A curse they are become among the Gentiles, In execrationibus dicunt Judaeus sim si fallo. Sanct. as was foretold them, Zach. 8.13. Sanctius upon that text tells us, That all over Turkey they have taken it up for a curse, I would I might die a Jew then: And let me be a Jew if I deceive thee. Vers. 3. And I will bless them that bless thee] Some there are, that will curse those whom God blesseth, but nothing so many as they that will rise up and call them blessed. These are expressed here in the plural number, those in the singular only. For who is he that will harm you, if ye be followers of that which is good, 1 Pet. 3.13. But say there be some Balaams that would curse Gods Israel, or some Esau's that could wish them unblessed again; yet God will turn Balaams' curse into a blessing, Neh●. 13.2. (which is reckoned as a great favour,) and he will tell Esau (if not in his ear, yet in his conscience) that Jacob is blest, and he shall be blest. If Isaac, Gen. 27.33. drawn aside by natural affection, would go about to reverse the blessing, God will cause him to tremble very exceedingly, and so over-aw him, that he shall not be able to do it. But see here (as in a mirror) the wonderful love of God to his children: So dear they are unto him, that he cannot but love all that love them, and bless those that bless them. They have a powerful speech in Spain, He that wipes the child's nose, kisseth the mother's cheek. Surely, as natural parents take the kindnesses and unkindnesses, showed to their children as done to themselves, so doth God. [And in thee shall all families, etc.] That is, In thy seed, as it is interpreted, Acts 3.25. Gal. 3.9, 16. Gen. 22.18. To wit, In Christ that shall take flesh of thee, as both Peter and Paul expound it. Hence Christ is called the gift. John 4.10. and the benefit, 1 Tim. 6.2. by an excellency; and the desire of all Nations, Haggai 2.7. sent a purpose to 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 Marquis 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, etc. [And Lot went with him] Herein Abraham was more happy than 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 mind to some of his most familiar friends, and wrought upon them so far, as they promised and vowed to accompany him, etc. But when they came to the borders of Italy, and considered what they forsook, they first looked back with Lot's wife; and then, without any entreaty, went back as Orphab; so going out of God's blessing, into the world's 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 years old when he departed] So he continued a Pilgrim for a hundred years together, Gen. 25.7. having ten sore trials, and every one worse than 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 than he, for God's 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 L●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 God's 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' counsel. Act. & Mon. fol. 1796. Chap. 6. wherefore when ye see the multitude of people worshipping them behind and before, say in your hearts, O Lord, it is thou that oughtest only 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 Kingdom 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 progress 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 than all Epistles: And being asked, whether beauty were amiable? He answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That's a blind man's question. The Poet could say, Gratior est pulchro veniens in corpore virtus, That virtue hath a better grace, That shineth from a virtuous face. Howbeit, Seneca saith, he was out in that saying; Ipsa magnum sui decu● est, & corpus suum consecrat. Sen. Epist. 67. for that Virtue needs no ornament more than she hath of her own, but beautifies herself sufficiently, and consecrates the body, wherein she dwells. But by the leave of so great a Philosopher, I am of the Poet's mind: And although I grant that favour without grace, Salvian. Gu●us praeter formam nihil unquam, bonus laudavit. Sallust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. Artax omnium hominum pulcher. ait. Aemil. Prob. Aelia● var. hist. l. 12. c. 1. Cavete ab hoc quem natura notavit. is but a gold ring in a Swine's snout, as Solomon hath it, or ornamentum in luto, as another (so it was in Alcibiades for a man, and in Aurelia Orestilla for a woman) yet surely, where they meet, they make a happy conjunction, and draw all hearts to them, as in Germanicus (for a man) in whom beauty and virtue strove for precedency: and Artaxerxes Longimanus, the son of Esther, who is said to have been of all men the most beautiful and most bountiful. So in Esther (for a woman) who obtained favour in the sight of all that looked upon her, Esth. 2.15. And Aspasia Milesia the wife of Cyrus, who deserved to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fair and Wise, as Aelian relateth: As on the other side in Vatinius, deformity of body strove with dishonesty of mind, adeo ut animus ejus dignissimo domicilio inclusus videretur, saith Paterculus. Vers. 12. Therefore it shall come to pass, etc.] Note here (saith Pererius) the raging affection of the Egyptians, that made no conscience of murder to enjoy their lust. 2. Their blindness, that made less account of murder then adultery. Note again (saith Piscator) that beauty exposeth a body to the danger of dishonesty, and that, as the Poet hath it, Lis est cum formâ magna pudicitiae. Let those therefore that have beauty, look to their chastity, and possess their vessels in holiness and honour; Thesaurum cum virgo, tuum vas fictile servet, caveas quae sunt noxia, tuta time. Filthiness in a woman is most abominable; therefore is a Whore called a strange woman. Vers. 13. Say I pray thee, thou art my sister.] The truth was here not only concealed, but dissembled. As the Moon hath her specks, so the best have their blemishes: A Sheep may slip into a slough as soon as a Swine, and an Appletree may have a fit of barrenness, as well as a Crabtree. Vers. 14. The Egyptians beheld the woman] Pleasure is blamed, in Xenophon, for this, that she ever and anon looketh back upon her own shadow, Decet haber● oculos continenter. ma●●● & linguam. and giveth her eyes leave to rove and range without restraint. An honest man (saith Plautus) should have continent eyes, hands, and tongue. Nihil enim interest, quibus membris cinoedi sitis posterioribus an prioribus, said Archelaus the Philosopher to a wanton younker. The eye (that light of all the members) is an ornament to the whole body. And yet that lightsome part of the body, draweth too too oft the whole soul into darkness. Job. 31.1. This Job knew, and therefore made a Covenant to look to his looks; ●●th of looking came lu●●ing. Charles the fifth, when the City of Antwerp thought to gratify him in a Mask, Job. Mauli● loc. Com. p. 34●. Saepe claufit senestram, n● inspic●r●t formosiores ●●●mi●●● etc. De Carolo 5. P●reu● hist. pres medul. pag. ●08. Matth. 5.28, 29 with the sight of certain fair Maids brought in before him almost naked, he would not once look at them. The young Lord Harrington when he should meet with fair women in the streets, or elsewhere, would usually pull his hat over his eyes, as knowing that of our Saviour, He that looks upon a woman to lust after her, etc. whereupon immediately follows, If thine eye offend thee, etc. Eckius was sharply rebuked at a feast, by a modest matron, for his uncivil glances, and carriages in these words (as Melancthon relateth) Es tu doctor? Joh. Manlii loc. come. p. 32●. Non existimo te in honesta familia, sed in lupanari educatum: Thou a Doctor? I do not believe thou wast bred any where else but in a brothel-house. See the Notes on Chap. 6. Vers. 2. Vers. 15. The Princes also of Pharaoh, etc.] Flattering Courtiers please Princes humours, and serve their delights, though to the procuring of their plagues as here, and in young King Joash. If a ruler hearken to lies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. l. 3. saith Solomon, all his servants are wicked Prov. 29.12. Aulicisunt instar sp●●uli, saith One. And Mirifica est symp●thia, saith another, inter magnates & parasites. Her●dorus writeth, that when Cambyses demanded of his Courtiers and Counselors, whether it were not lawful for him to marry his own sister whom he greatly desired? they answered: That they found no law to licence such a match: but another law they found, that the King of Persia might do what he would. [And the woman was taken into Pharaohs house] Not for any worse purpose, then to get her good will to become his wife. Vers. 16. And he entreated A●ram well for her sake] To the end, that he might solicit his sister to yield consent; or might not be a backfriend, at least, out of displeasure, because they had taken away his sister from him to the Court. So K. Hen. 8. advanced all Anne Boulogne's kindred, etc. Vers. 17. And the Lord plagued Pharaoh] Plagued him with plagues, saith the Hebrew: tormented him with torments, or set him on the rack, saith the Greek. And for this, he might thank his Court-parasites, who put him upon this rape. chrysostom thinketh that Sarah was a-bed with the King; and that in the bed, God by his plague so restrained him, that she remained untouched. But we cannot gather by the text, that he intended to commit adultery, sed quòd levitate & vaga libidine peccavit, but offended only, in going after the sight of his eyes, a and lust of his heart, as Solomon hath it. Vers. 18. What is this that thou hast done unto me] God had reproved Pharaoh (according to that, Psal. 105.14. He suffered no man to do them wrong, but reproved Kings for them) and now Pharaoh reproves Abraham. It is a sad thing, that Saints should do that for which they should justly fall under the reproof of the wicked: we should rather dazzle their eyes, and draw from their consciences, at least, a testimony of our innocency, as David did from saul's, when he said, Thou art more righteous than I my son David: Whose ox have I taken, saith Samuel? And which of you can condemn me of sin, saith Christ? Now the life of a Christian should be a Commentary upon Christ's life, 1 Pet. 2. Ye are a holy nation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.9. a peculiar people, that ye should preach forth his virtues, and not hang his picture (his image and graces) in a dark hole, but in a conspicuous place. Bucer so lived that neither could his friends sufficiently praise him, nor his foes justly blame him, for any miscarriage. Act & Mon. And Bradford was had in so great reverence and admiration for his holiness, that a multitude which never knew him, but by fame, Ibid. 1458. greatly lamented his death; yea and a number also of Papists themselves wished hearty his life. But to have Egyptians jeer us, and that for sin, is threatened as a grievous misery, Hos. 7.16. Vers. 19 Why saidst thou she is my sister?] He might have answered, because I was afraid. His fear it was that put him upon this exploit. So it did David when he changed his behaviour, and Peter when he denied his Master, etc. Men should rather die then lie. Firmus Episc. Togastensis. Nec prodam, nec mentiar, said that good Bishop in St. Augustine. And that was a brave woman in St. Hierome, that being on the rack resolved, and answered the tormentor, Non ideo negare volo, ne peream, sed ideo mentiri nolo, ne peccem. The Chamaeleon, saith Pliny, is the most fearful of all creatures, and doth therefore turn into all colours, to save itself. So will timorous persons, See Zeph. 3.13. Let us fortify our hearts against this cowardly passion. Vers. 20. And Pharaoh commanded] Thus God comes as it were out of an Engine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and helps his people at a pinch. Abraham had brought himself into the briers, and could find no way out. Many a heavy heart he had, no doubt, for his dear wife (who suffered by his default) and she again for him. God upon their repentance provides graciously for them both: She is kept undefiled, he greatly enriched for her sake; and now they are both secured, and dismissed with the King's safe conduct. Oh who would not serve such a God, as turns our errors and evil counsels to our great good, as the Athenians dreamt their goddess Minerva did for them. CHAP. XIII. Vers. 1. And Abram went up out of Egypt] THere must be likewise daily ascensions in our hearts, out of the Egypt of this world, to the heavenly Canaan, where Christ our altar is. The Church is compared to pillars of smoke ascending, Cant. 3.6. Black she is as smoke in regard of infirmities, yet hath a principle to carry her upwards. Who is this that ascends out of this Egypt below with pillars of smoke, elationibus fumi, that is, with her affections,, thoughts, desires, upward, heavenward? Our Edward the first had a mighty desire to go to the holy land; Act. & Mon. and because he was hindered, he gave his son a charge upon his deathbed, to carry his heart thither, and prepared 32000. pound to that purpose. The children of faithful Abram, though their bodies be on earth, yet they take much pains, and are at great charge to get up their hearts to heaven. Matth. 14.28. Cant 7 4. Hence they are called Eagles for their high-soaring, and are said to have noses like the tower of Lebanon. for their singular sagacity in resenting and smelling after Christ the true all quickening carcase. Vers. 2. And Abraham was very rich] All rich men therefore are not rejected of God, though it be hard for such to hit on heaven. Poor Lazarus ●lyes in the bosom of rich Abraham there. Riches neither further nor hinder in themselves, but as they are used: As a cipher by itself is nothing, but a figure being set before it, it increaseth the sum. Wealth, if well used, is an ornament, an encouragement to duty, and an instrument of much good: All the danger lies in loving these things. Have them we may, and use them too as a traveller doth his staff to help him the sooner to his journey's end; but when we pass away our hearts to them, they become a mischief, and (as the word here rendered rich, signifies in the original) a burden. Let not therefore the bramble be King: let not earthly things bear rule over thy affections; fire will rise out of them that will consume thy Cedars; Judge 9.15. emasculate all the powers of thy soul, as they did solomon's, whose wealth did him more hurt then his wisdom good. How many have we now adays, that when poor, could pray, read, &c who grown rich, resemble the Moon, which grown full gets furthest oft from the Sun, never suffers eclipse but then, and that by earth's interposition. Socrates diviti●s comparabat tunicis talaribus. Quis generum meum ad gladium alligavit? Cic. Dio in Augusto. Herodot. Let rich men therefore take heed how they handle their thorns; let them gird up the loins of their minds, lest their long garments hinder them in the way to heaven: Let them see to it, that they be not tied to their abundance, as little Lentulus was said to have been to his long sword: that they be not held prisoners in those golden fetters, as the Kings of Armenia was by Anthony, and so sent by him for a present to Cleopatra; lest at length, they send their Mammon of unrighteousness, as Croesus did his fetters, for a present to the Devil, who had deluded him with false hopes of victory. Vers. 3. And he went on his journeys] Many a weary step, and rested not, till he came to his old altar at Bethel. Lo here a pattern of great piety and singular zeal, in Father Abram. Egypt with all her plenty and pleasure, had not stolen away his heart so as not to hold his own in the promised Land. Neither had he so laden himself with thick clay, but that he went from strength to strength (as those good souls did, Psal. 84.7.) he took long strides, perexit per profectiones suas, as it is here, He went journey after journey, till he appeared before God at his altar, there to sanctify that good he had got in Egypt, and to give God thanks for it; yea to consecrate all to him the bestower of it. Oh let us show ourselves children of Abraham indeed, by walking in these steps of our father Abraham, Rom. 4.12. Otherwise our outward profession and privileges will profit us no more than it did Dives in hell, Luk. 16. that he could call Abraham, Father. Vers. 4. Unto the place of the altar, etc.] There he had found God to his comfort, and there he looks now to find him so again. It will be some help to us, for the strengthening of our faith in prayer, to hol● ourselves to the same place, to have a set Oratory. Vers. 5. And Let also which went with Abram] So he lost not all, by leaving friends and means, to go with Abram. They that fide with the Saints, shall thrive with the Saints. God had promised to bless Abram, and he did it; for it is the blessing of God that maketh rich. God had promised again, to bless them that blessed Abram, or wished well to him, and did him any favour or furtherance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes, & posteà synecdochicōs opes significant. Let Lot speak now whether this were not made good to him in those flocks and herds of his (that is, in all kind of riches) and tents, that is, servants dwelling in tents? Jer. 49.29. 1 Chron. 4.41. Vers. 6. And the land was not able to bear them] This was sour sauce to their sweet meat, lest they should surfeit of their abundance. All earthly comforts are dissweetned with crosses, and there are pins in all the world's roses. It is seldom seen that God allows any, though never so dear to himself, a perfect contentment. Something they must have to complain of, that shall give an unsavoury verdure to their sweetest morsels, that they may long after heaven. It could not but be a great cut to this good couple, to be now at length sundered, and deprived of mutual society. Vers. 7. And there was a strife between] How oft do servants set masters at variance? But the devil is in it, when good folk fall out especially. He is restless himself, and doth what he can to disquiet others. He loves to fish in troubled waters; and well knows out of his devilish wisdom (saith St. James) that where envying, and strife is, Jam. 3.15, 16. there is confusion, and every evil work. But what was it that made the herdsmen fall out, but penury of pasture? and what bred penury of pasture, but plenty of cattle? Great riches many times breed great brabbles. This the Heathen found, and therefore feigned that Mars was the son of Juno, Natalis Comes. because Juno is the goddess of riches, which prove the cause of strife, and stirs amongst many. [And the Canaanite and the P●rizite was then in the la●d] This is added, either as a cause of their being straitened of fit pasture, because the Canaanites possessed the better grounds: Or else, to set forth how unseasonable and unsavoury it was, for such men to jar, and so to expose themselves to the scandal and scorn of such wicked neighbours, Nisi Lyra ●y rasset. etc. as desired no better sport then to see them falling out. This latter is Lyra's gloss, and I like it well. One of the main scandals the Jews take at this day from Protestants, is their dissensions. Scultet. Annal. Cyprianus inexpiabilem discordia maculam martyrii sanguine ablui, & passione purgari negat. Error condonari potest, modo fides adsit in Christum: discordiam, neque si sanguinem fundamus, expiabimus, said Reverend O●●●lampadius in a letter to the litigious Lutherans of Sueveland. Vers. 8. And Abram said to Lot] Speech endeth anger, Silence nourisheth it. Much malice and grudge would be avoided, and the very poison of it drawn out, did we but give it a vent at first, by reasoning with the party that wronged us, and expostulating the injury, which, most times, is but a mere mistake. Now many (on the contrary) harbour this viper in their bosoms, till it hath eaten to their hearts; Eph. 4.26. they not only let the Sun go down, but go its whole round upon their wrath, and cannot find time from one end of the year to the other, to utter their minds, and compound their discords. Not only Abraham, but Aristippus shall rise up in judgement against such Pseudo-Christians, and condemn them. For when Aeschines and he had been at long debate; and there was, I stout, and thou stout, and neither could find in their hearts to go to other; Aristippus went at length to Aeschines, and said unto him, Shall we not agree to be friends, Plutarch. de cobib. ira. Laer. l. 2. before we make ourselves a common scorn to the whole Country? Whereunto when Aeschines answered, that he was content to be friends with all his heart; Aristippus replied, Remember then, that although I were the elder, and the better man, yet I first sought unto thee. In very deed, said Aeschines, Thou art a far better man than I; for I began the quarrel, and thou hast been first in making up the breach. And thus, these two became fast friends for ever. [For we are brethren] This is a cooler; and should be like the Angel that stayed Abraham's hand, when the blow was coming. Vers. 9 Is not the whole land before thee] Abraham chooseth rather to take wrong then to strive for his right, which he here parts with for peace sake. They that do otherwise, though they think they do bravely, and get the ●●tter of their adversary, yet (if St. Paul may judge) they sit down by the loss. For he purposely disgraceth their contentious courses, in standing for their utmost right, without respect to peace and quietness, by a word that signifieth disgrace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or loss of victory, 1 Cor. 6.7. Now therefore there is utterly a fault, or a defect of true manhood amongst you, because ye go to law one with another: Why do ye not rather take wrong? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. why do ye not rather suffer yourselves to be defrauded? Aristotle by the dim light of nature, could see and say, that it is better to suffer wrong then do it. It was a brave speech of Calvin, Though Luther call me Devil, yet I will honour him as a servant of God. And when a fierce Friar, in dispute with Beza and his colleagues, called them Foxes, Apes▪ Ass●s, etc. Beza answered no more but this, Nos non magis credere, quàm Transubstantiationem. In rixa is i●feriorest, quì victor est saith Basil. And Demosthenes when he was reproached by One, thought it sufficient to say, Interdum disjunctio meliu● alit amic●●iam, etc. Buchol●. Nolim tecum in hoc genus certaminis descendere, in quo quivincitur ipso victore est melior. [Separate thyself I pray thee from me] Sometimes, and betwixt some natures, separation one from another better nourisheth friendship then nearer familiarity. There are that can never fadge together. [If thou wilt take the right hand, etc.] As who should say, We will not be far asunder, though we cannot be together) but still helpful one to the other, Pe●erius. as the right hand is to the left. Vers. 10. And Let lifted up his eyes] This was the lust of the eye, The leper shaved ●his eyebrows to teach us to mortify the lust of the eyes. St. John speaketh of, 1 Ep. 2.16. as he afterwards fell into the lust of the flesh, Chap. 19.33. his incestuous posterity into the pride of life. We have heard of the pride of Moab, and the ambition of Ammon, Jer. 48, and 49. Lot might not be suffered so much as to look at Sodom, whiles it was burning, as Abram might. God knew his weakness, and so prevented the temptation. He should have had the good manners to let his Uncle choose first; but the dust of covetousness had put out his eyes, that he saw not what beseemed him for present▪ as afterwards he did, when God so crossed him, De Triboniano, Procopius. in that which he chose and so blessed Abram in that which was left him. Lot was a good man, but this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat obscured his virtues. [That it was well watered every where] And so fruitful. Hence the inhabitants, Psal. 66.12. Psal. 107.33.35. through abuse of their plenty, became wholly drowned in fleshly delights. It faring with them in this respect, as with the Inhabitants of Oenoe, a dry Island besides Athens, who bestowed much labour to draw into it a River to water it, and make it more fruitful. But, when all the passages were opened, Una est ex tetrapoli Attica. Steph. 1 Tim. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It● immergunt, ut in aquae summitate cursu●●on ●bulliant. and the receptacles prepared, the water came in so plentifully, that it over-flowed all, and at the first tide, drowned the Island, and all the people. They that will be rich, saith the Apostle (that are resolved to rise in the world, by what means it matters not, these) fall into temptation, and a snare, as Lot, (that's the least evil can come of it) and into many foolish and noisome lusts, as his neighbours the Sodomites did, which desperately drown men in double destruction. [Like the land of Egypt.] Which was called of old publicum orbis horreum; The world's great granary. A Country so fair and fertile, that the Egyptians were wont to boast, they could feed all men, and feast all the gods without any sensible diminution of their provision. Vers. 13. But the men of Sodom were wicked, etc.] See their chief sins set down, Ezek. 16.49, 50. The Chaldee Paraphrast here translateth, they were first unrighteous with their Mammon, and secondly, sinners with their bodies, before the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That unnameable sin had its name from them, who against nature were scalded in their lust, one toward another, Rom. 1.27. The Apostle there gives it in of the Heathen Philosophers, many of whom were patroness of this abhorred filth; Sen●ca delectabatur exol●●is, etc. Dio in Nerone. Jam. 1.17. as Cicero complains of Plato; and Socrates was shrewdly suspected, to be no honester than he should be with Alcibiades; nor Seneca with Nero. The wisdom from above is pure, saith Saint James; and in this wisdom is truth and purity, saith Solomon, Prov. 8.7. whereas all worldly wisdom is stained with error or lewdness. God punisheth the pride of all flesh with some foul sin, and so sets a Noverint universi, as it were, upon the world's wizards, That all men may know them to be but arrant fools. [And sinners before the Lord exceedingly] They were grown so debauched, and impudent in evil, That neither fear of God, nor shame of men could restrain them. Though God looked on, they were no whit abashed or abased before him. God found not out their sins by secret search, Jere. 2.34. he needed not to search them with lights. Zeph. 1.12. For the show of their countenance did witness against them; they could blush no more than a sackbut: shamelesness sat in their foreheads, they declared their sins, even to a proverb, Isai. 3.9. They se● them in open view upon the cliff of the rock, Ezek. 24.7. They faced the Heavens, and held their heads aloft, as if they deserved commendation, rather than else. This is a high degree of sin, and an immediate forerunner of destruction. Vers. 14. After that Lot was separated from him] Till Lot was departed and the strife ceased. God appeared not. He is the God of peace; and hates contention; which as it indisposeth us to holy duties, 1 Pet. 3.7. so it keepeth God from us by his comforts and influences. They say of Bees, that stir and strife amongst them, is a sign their King is about to remove, to leave the hive, and to be gone some where else. God refuseth to be served till the matter be agreed, Matth 5.24. [Lift up now thine eyes,] God comforts are therefore most sweet, because most seasonable. Abram had now parted with Lot, to his great grief. God makes up that loss to him in his own gracious presence and promise: which he here repeateth, to teach us moreover, that the countinual weakness of man needeth continual comfort from God. Vers. 15. For all the land which thou seest is thine.] God gave him no inheritance in it, Acts 7.5. no not so much as a foot breadth; yet he promised, that he would give it to him: And that Abram took for good freehold. Men use to reckon their wealth, not by what ready money they have, only, but by the good Bonds and Leases, they can produce. A great part of a Christians estate lies in Bonds and Bills of God's hand. Vers. 16. And I will make thy seed as the dust of the earth] Afterwards, Gen. 15.5. God promiseth that his seed shall be as the stars of heaven. Moses his choice by Mr. Burr. Abraham's seed, saith One, are of two sorts: Some are visible members of a Church, yet have earthly hearts: Others are as the stars of Heaven, for spiritual Light, motion, and influence. Vers. 17. Arise, walk through the Land.] Thus God rewards contented Abram with the whole Country. He never suffers any man to lose by an humble remission of his right, in a desire of peace. Matth. 5.5. The meek shall inherit the earth, and have Heaven to boot; which was the chief thing here promised to Abraham, in this survey, Heb. 11.10, 16. CHAP. XIV. Verse 2. That these made War.] War is the slaughter-house of mankind, and the hell of this present world. It hews itself a way through a wood of men, and lays heaps upon heaps, (as Samson did, Judg. 15.16.) not with a jawbone of an Ass, and one after another, but in a minute of time, and by the mouth of a murdering piece. Alphonsus D. of Ferrara, Peachams Valley of varieties. had two of these Cannons of a wonderful bigness; the one whereof he called Archidiabalo, the other, the Earthquake. Revel. 9 17. Fire, smoke and brimstone seem to note out the Turks Guns and Ordnance. For the drawing of that Gun that Mahomet used in besieging Constantinople, seventy yokes of Oxen, and two thousand men were employed. Deut. 2 20. The Turks battered the Walls of the Rhodes, with twelve Basilisks, so aptly named of the Serpent Basiliscus, who (as Pliny writeth) killeth man or beast, with his very sight. But before these bloody instruments of death were heard of in the world, men could find means to slaughter one another in war; witness these five Kings, that came with Chedarlaomer, and smote the Rephaims or Giants, the Zuzims, or Zamzummims, and the Emims or terrible ones, as their name importeth. These they slew by the way, besides what they did in the vale of Siddim, where they joined battle with the five Kings, and cut off many. If we may judge of one battle by another, hear what was done in a bloody fight between Amurath the third, King of Turks, and Lazarus Despot of Servia. Many thousands fell on both sides; the brightness of the Armour and Weapons was, as it had been the Lightning; the multitude of Lances and other Horseman's Staves, shadow the light of the Sun. Arrows and Darts fell so fast, that a man would have thought, Turk bist. fol. 200. they had poured down from Heaven. The noise of the instruments of War, with the neighing of horses, and out cries of men, was so terrible and great, That the wild Beasts in the Mountains, stood astonished therewith; and the Turkish Histories, to express the terror of the day, vainly say, That the Angels in Heaven, amazed with that hideous noise, for that time, forgot the heavenly Hymns, wherewith they always glorify God. In conclusion, Lazarus was slain, and Amurath had the victory, but a very bloody one, and such as he had no great joy of. For he lost abundance of his Turks; as did likewise Adrian the Emperor of his Romans, when he fought against the Jews, and had the better: but with such a loss of his own men, that when he wrote of his victory to the Senate, Dio in Adriano. he forbore to use that common exordium, that the Emperors in like ease were wont to use, Si vos, liberique vestri valeatis, bene est: Ego quidem & exercitus valemus. There was no such thing, believe it, nor but seldom is there. But as the Dragon sucks out the blood of the Elephant; Plin. and the weight of the falling Elephant oppresseth the Dragon, and both usually perish together; so doth it many times fall out with those, that undertake war. These four Kings beat the five; but ere they got home, became a prey to Abraham and his confederates. The Low-Countrey-men are said to grow rich, Heyl. Geog. pag. 253. (whereas all other Nations grow poor) with war. But they may thank a good Queen, under ●od (Queen Elisabeth, I mean) who first undertook their protection against the Spaniard. An●o 1585. Camden's Elisab. For the which act of hers, all Princes admired her fortitude: and the King of Sweden said, That she had now taken the Diadem from her head, and set it upon the doubtful chance of War. Dulia sanè est Martis alea, ne● rarò utrique parti noxia, saith Bucholcerus. And I cannot but (as the case stands with us, Bucholc. Chro●. p. 583. especially at this present, by reason of these unnatural, uncivil Wars stirred up amongst us,) go on, and give my vote with him. Ideo pons aureus (ut vulgato proverbio dicitur) hosti fugienti extruendus est, & magno precio, precibus, patientia ac prudentia, alma pax redimenda, ne infoelicitatis portas, pacis tempore clausas, Dulce bellum inexpertis. infaustum bellum aperiat. War is sweet, they say, to them that never made trial of it. But I cannot sufficiently wonder at Pyrrhus' King of Epirus, Nulli ma orem ex imperio quàm Pyrrho ex bello voluptatem fuisse. Tit. 1.12. of whom Justin witnesseth, That he took as much pleasure in War, as others do in Supreme Government. He might have learned better of his own Prophets (so Saint Paul calleth their Poets.) Homer (the Prince of them) ever brings in Mars, as most hated of Jupiter, above any other god, as born for a common mischief, and being right of his mother Juno's disposition, which was fierce, vast, contumacious, and malignant. We that are Christians, as we cannot but, with the Prophet Isaiah, count and call War a singular evil: So we must acknowledge with him, M●lum per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut b●llum quia minim● b●ll●m per autiphrasin. that it is an evil of Gods own creating, Isaiah Chap. 45. vers. 7. I make peac●, and create evil, that is, War. I, is emphatical and exclusive, as who should say, I and I alone. Whence-soever the Sword comes, it is bathed in Heaven, Isaiah Chapter 34. verse 5. God is pleased for this, to style himself A man of war, Exodus 15.3. The Chaldee expresseth it thus, The Lord and Victor of wars, Gen. 17.1. Eundem vict●rem & vastatorem esse oportet. Genesis 17.1. God elsewhere calleth himself, El Shaddai. Aben-Ezra interpreteth Shaddai a Conqueror. And indeed the Hebrew word Shadad signifieth to dissipate and destroy: both which, he must needs do that becomes a Conqueror. God's seems to glory much in his workings, about warlike affairs. Hence Psalm 24.8. Who is the King of glory? Psal. 24.8. The Lord strong and mighty; the Lord mighty in battle. He is in Scripture said to send the Sword, Ezekiel 14.17. To muster the men, Isaiah 13.4. To order the Ammunition, Jeremiah 50.25. To bring up both van and rear, Isaiah 52.12. To give wisdom, valour, and victory, Psalm 144.1. Ezekiel 30.24. Ecclesiastes 9.11. The whole battle is his, 1 Samuel 17.47. And he oft thereby revengeth the quarrel of his Covenant. Levit. 26. So he hath done already upon the Jews and Germans: so he is now doing, alas, upon Ireland and England. And here I cannot but insert that which I find observed by a prime Preacher of our Kingdom. The late battle at Edge-hill, was fought in a place called, The Vale of the Red Horse; as if God had said, I have now sent you the Red Horse, to avenge the quarrel of the White, Revel. 6.2, 4. The blood spilt at Edge-hill the same day of the month, in which, the Rebellion broke out in Ireland, the year before, October 23. Yea, and upon the selfsame day (if our Intelligence be true) in which, that bloody battle was fought near Leipsick in Germany: This Conjuncture is a sad Presage, That England is to drink deep in Germany's and Ireland's Cup. Father, if it be thy will, let this Cup pass from us. A Cup of trembling it is, surely, to myself, among many others; such as maketh my Pen almost to fall out of my fingers, whiles I writ these things: and affecteth me no otherwise (when I consider of the many fearful convulsions of our Kingdom, tending doubtless to a deadly consumption,) then the siege of Rome did Saint Jerome. For hearing that that City was besieged, Hieron. Conn. in Ezekiel. Pr●oem. at such time as he was writing a Commentary upon Ezekiel, and that many of his godly acquaintance there were slain; he was so astonished at the news, That for many nights and days, he could think of nothing. When I think of what should move the Lord to make this breach upon us, and notwithstanding that he hath been so earnestly besought; yet for all this, his anger is not turned away, Haec s●ri●si cord●cit●s do o●s August. 21. 1643. but his hand is stretched out still: that of Cajetan comes before me; who then Commenting upon Matthew, when the French Soldiers having broken into Rome, offered all manner of abuse, and violence to the Clergy, inserts this passage into his N●●●s on Matth. 5.13. Te are the salt of the earth, as my former Author allegeth, and rendereth him. We the Prelates of Rome, Mr. Arrowsmith. ub● suprà. ●p. do now find the truth of this by woeful experience, being become a scorn, and a prey, not to Infidels, but Christians, by the most righteous judgement of God, because we, who by our places, should have been the Salt of the Earth, had lost our savour, and were good for little else, but looking after the rites and revenues of the Church. Evanuimu●, a● ad nibilum utiles, nisi ad extern●● caeremonias, externaque bona, etc. Heyl. Geog. Hence it is, that together with us, this City comes to be trodden under foot, this sixth of May, 1527. That City, till it became idolatrous, was ever victorious: But since it hath been the nest of Antichrist, it was never besieged, but it was taken and sacked. The God of Heaven purge out of our Church, daily more and more, that Land-desolating sin of Idolatry, Zach. 14.11. and mass good his promise, That there shall be no more the Can●●●ite in the house of the Lord of h●stes, no evil spirit left in the Land. Fiat, Fiat. For of England we may now well say, Tacit. bist. lib. 1. cap. 1. as he once did of Rome: Nunquam magis justis judiciis approbatum est, non esse curae De● securitatem nostram, esse vindict●●. Vers. 8 And there went out the King of Sodom, etc.] These five neighbouring Kings, were combined against the four Kings that invaded them. It was not then a Dissension (that worst of Wars) such as was that of France, (and is now, alas, Hist. of Coun●. of Tre●t. 647. of England,) wherein the sons fought against their Fathers, and Brothers against Brothers; and even women took Arms on both sides for defence of their Religion. That was not more monstrous, Heyl. Geog. pag. 289. That the Snevi●●● women threw their young children at the Romans, their enemies, instead of darts, than that other was piteous, between the Romans themselves, those that were for Vitellius, and the other for Vespasian; That when the women brought the Vitellians victuals by night, into the Camp, they not only refreshed themselves, but their adversaries also, with meat and drink. Each man called to his adversary by name, Dio in vit● visellii. and said, Accipe, micommillto, ede: Non enim tibi gladium praebeo, sed panem. Accipe rurs●m & bibe: Non evim tibi scutum, sed poculum trado: ut sive tu me interficias, sive ego t●, moriamur facilius: atque ut ne me, enervatâ atque imbecillâ manu occidas, aut ego te. Hae nostrae sunt exequy, nohis adhuc viventibus. Thus they greeted over night, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. and the next day dispatched one another; they gave wounds and took wounds; they slew, and were slain, as the same Author hath it. Which as oft as I think on, I cannot but highly commend that Speech of Oth● the Emperor to his Soldiers, a little afore he took his end: I hate civil wars, though I were sure to overcome. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. In vita Othonis. daniel's Chr●n. continued by Yrussel. fol. 249. Om●e bellum sumitur facilè, caeterum aegerrimè desinit. Non enim in ejusdem potestate est initium belli, ejusque finis. Sallust, ●n Jugu●. I know not why any Englishman should love it; that shall call to mind, that in the civil Dissensions between the Houses of York and Lancaster, there were slain (●re the quarrel ended) fourscore Princes of the Blood Royal, and twice as many Natives of England, as were lost in the two Conquests of France. War is easily taken up (saith the Wise Historian) but not so easily laid down again: Neither is the beginning and the end of a War, in any one man's power. If the Scots should come in on the one side, and the French or Irish on the other, What an Acheldam● should we soon become; what an Ire-land, a seat of Wrath, because a seat of War? It is never to be forgotten by us, That the Dissension between England and Scotland consumed more Christian blood, wrought more spoil and destruction, and continued longer than ever quarrel we read of did, between any two people of the World. Our Edward the first, adjured his Son and Nobles, That if he died in his journey into Scotland, they should carry his Corpse about Scotland, and not suffer it to be interred, till they had absolutely subdued the Country. A desire more Martial than Christian; a design of revenge beyond his life: Such spirits are raised in men that delight in war, Psalms 68.30. O pray for the peace of Jerusalem. So saith David, Psalm 122.6. And so doth David in the next verse, Peace be within thy walls, and prosperity within thy palaces. The Athenians, when they had gotten the better at Sea of the Lacedæmonians, were so overjoyed, Tum primùm arae Paci publicae sunt factae, eique Deae pulvina● inst●tutum. Cornel. Nepos. Psal. 85.9, 10. Luke 1.74. That they than first s●t up Altars to the Public Peace; and appointed a Cushion to be laid thereon, for that goddess to rest upon. Oh would the Lord, but once more grant us, that Righteousness and Peace might kiss each other, and Mercy and Truth meet in our Land; How happy should we hold ourselves; how infinitely obliged to sing Servati sumus, ut serviamus! How should we prise our restored Peace, and improve it as Abraham did here, to the paying of Tithes, in token of thankfulness; yea, to the setting up of Altars (not to Public Peace, as those Heathens,) but to the God of peace, as Abraham after this did, when he had concluded a peace with King Abimelech, and his General Phicol? Gen. 21.32, 33. Vers. 10. And the vale of Siddim was full of slime-pits.] Chosen therefore on purpose by the five Kings, who fled and fell there; or (as some understand the Text) made haste to fall down there; Celeritèr se dejecerunt. Piscat. Eo co●silio ut hostes ignari locorum, etc. Idem. skulking and scouting, till their enemies should pursue them, and so perish in those Pits. But their cunning failed them: For as they had traveled with iniquity, and conceived-mischief, so they brought forth a lie. They made a Pit and digged it, but fell into the ditch, that themselves had made, Psal. 7.15, 16. The way of this world (saith One) is like the vale of Siddim, slimy and slippery, full of Limepits, and Pitfalls, Springs, and Stumbling-blocks, laid by Satan to maim or mischieve us, to procure our ruin or ruth. To defeat him therefore (as these four Kings did the five,) Let us tread gingerly, st●p warily, lift not up one foot, till we find sure footing for the other: Let us look ere we le●p. Alioqui saliens antequam videat, Bern. de bon. deser. casurus est antequam debeat, as Saint Bernard hath it. Vers. 11. And all their victuals.] Ezek. 16.49. Amos 4. Fullness of bread was a part of their sin; and now cleanness of teeth is made a piece of their punishment, in God's just judgement. Per quod quis peccat, per idem punitur & ipse. Vers. 12. And they took Lot] God passeth not by the sins of his dearest Saints, without a sensible check. Lot for his affecting the first choice, had soon enough of it. Strong affections bring strong afflictions, as hard knots require hard wedges. Earthly things court us, that they may cut our throats: These Hosts welcome us into our Inn with smiling countenance, that they may dispatch us in our Beds. Beware of the worlds cut throat kindnesses; consort not with Sodomites, lest ye partake of their plagues. Hamath lies nigh to Damascus in place, and fares the worse for its neighbourhood, Zach. 9.2. Lot loseth his goods and liberty, 2 Chro. 18.31. & 19.2. Jehosaphat had well-nigh lost his life, for loving those that hated God. Vers. 13. And there came one that had escaped] A Sodomite likely, but a servant to God's good providence, 2 Pet. 2.9. Eph. 4. Psal. 126 4. for Lot's rescue. The Lord knoweth how to deliver his, etc. He that led captivity captive, can turn our captivity as the streams in the South. Vers. 14. He armed his trained servants] Or, catechised, such as he had painfully principled both in Religion, and Military Discipline, tractable, and trusty, ready pressed for any such purpose. It is recorded to the commendation of Queen Elisabeth that she provided for war, even when she had most perfect peace with all men. Camden's Elis. fol. 164. Darts foreseen are dintless. Vers. 15. Smote them, and pursued them] Abram came upon them as they were, secure, sleepy, and drunken, as Josephus writeth. So did David upon the Amalekites, 1 Sam. 30.16. and Ahab the Syrians, 1 King. 20.16. The division of his company, and taking benefit of the night, wacheth the use of godly policies and stratagems. Vers. 16. And he brought back all the goods] The five Kings were deprived of the whole victory, because they spared not a man whom they should have spared. One act of injustice, oft loseth much that was justly gotten. Beware (saith a Reverend Writer hereupon) of swallowing ill gotten wealth; Mr. Whatelyes' Archetypes. it hath a poisonful operation: and like some evil simple in the stomach, will bring up the good food together with the evil humours. [And also brought again his brother Lot] Many a crooked nature would have thought of the old jar, and let Lot taste of the fruits of his departure. In a friend's distress, let former faults be forgotten, and all possible helps afforded. [And the women also, and the people] The hope of this might haply move that officious messenger to address himself to the old Hebrew, vers. 13. little set by, till now that they were in distress. General Vere told the King of Denmark, Spec bellisacri. 253. that Kings cared not for soldiers (no more did the King of Sodom for Abraham, and his Reformadoes) until such time, as the Crowns hang on the one side of their heads. Vers. 18. Melchizedek King of Salem] Who this Melchisedek was, is much controverted, Some would have him to be the holy Ghost. Others, the Lord Christ in the habit of a King and Priest. The Jerusalem Targum saith, Hu Shem Rabath. This was Shem the Great; and of the same opinion are not a few of the Hebrew Doctors, and others. But what should Shem do in Canaan; which Country fell not to him, but to his brother Ham? To this they answer; That by the instinct of the Holy Ghost, he left his own posterity now fallen away, for most part, to Idolatry, and came to the land of Canaan, a type of Heaven, and the place from whence peace and salvation should be preached to all people. If this were so, it might very well be, that Amraphel, who was of Shems' lineage, Dr. Prideaux L●●t, de Melchis. p 95. and his fellow-soldiers, moved with reverence of this their great Grandfather Shem, might forbear to molest him at Salem, or invade his territories, when they wasted and smote all the neighbour-nations. But then, on the other side, if Melchisedek were Shem; why doth not Moses calf him so▪ but change his name? 2. Why did not Abram, dwelling so near, visit him all this while, that was so near allied to him, and so highly respected by him, as it was meet? 3. Why did Melchisedek the Grandfather, take tithes of his Nephew, to whom he should rather have given gifts and legacies? 2 Cor. 12.14. Most likely, Melchisedek was a Canaanite of the Canaanites; yet a most righteous King and Priest of the most High God, and so a pledge and first-fruits of the calling of the Gentiles to the knowledge and obedience of Jesus Christ, of whom he was a lively type, Heb. 7.2. [Brought forth burnt and wine] This he did as a King; as a Priest he blessed Abraham; which latter therefore the Apostle pitcheth upon, Heb. 7.1. as being to treat of Christ's Priesthood. The Papists think to find footing here for their unbloody sacrifice in the Mass. Melchisedee, say they, as a Priest offered bread and wine to God; for he was a Priest of the living God. So they render it, Tert. de Praescrip. advers. haeret. or rather wrest this text, to make it speak what it never meant. Caedem Scriptuarum faciunt ad materiam suam, they murder the Scriptures to serve their own purposes, saith Tertullian. Where can they show us in all the Book of God, that the Hebrew word Hotsi here used, signifieth to offer? But any thing serves turn, that hath but a show of what they allege it for. A Sorbonist, finding it written at the end of St. Paul's Epistles, Missa est, Beehive of Rom. Church, chap. 3. fol. 93. Nelancthon orat. de encom. eloquentiae. Pref. to his book of the Sacraments. etc. bragged he had found the Mass in his Bible. So another reading, Joh. 1.41. Invenimus Messiam, made the same conclusion. A third, no whit wiser than the two former, speaking of these words I now write upon, Rex Salem panem & vinum protulit, fell into a large discourse of the nature of Salt. Agreeable whereunto Dr. Poynes writes, that it was foretold in the Old Testament, that the Protestants were a Malignant Church, alleging 2 Chron. 24.19. Mit●●batque prophetas, ut r●v●rterentur ad Dominum, quos ●rotestantes illi audire nolebant. Vers. 19 And he blessed him] Lo hear an instance of the communion of Saints: Melchisedek doth all good offices to Abraham (a believer, though a stranger) not of courtesy only and humanity, but of charity and piety. Vers. 20. And he gave him tithe of all] Not of the Sodomites goods, which he restored wholly, ver. 23. but of the other lawful spoil he had taken from the four conquered Kings; in testimony of his thankfulness to God the giver of all victory. Vers. 21. And the King of Sodom said] He, that a few days since, faced the heavens, and cared not for four Kings, can now become suppliant to a forlorn foreigner. Affliction will tame and take down the proudest spirits; they buckle in adversity, that bore their heads on high in prosperity. In their month you may find these wild-asses. [Give me the persons] Abram did so, Jer. 2.24. and yet they were no whit amended by their late captivity, or former servitude; from both which now they are freed by Abraham, but still held captive by the Devil, who owes them yet a further spite, as we shall see Chapt. 19 Vers. 22. I have lifted up my hand] A swearing gesture, Dan. 12.7. Rev. 10.5.6. Neither doth he this rashly, but for very good reason; First, that by this oath, as by a buckler, he might fence himself against all covetous desires of the spoil. Secondly, to show that he did seriously remit of that which was his right, and went not to war for wages. Thirdly, hereby to profess his faith and Religion, in opposition to their superstitious vanities, &c [The possessor of heaven and earth] The true and rightful proprietary, whose tenants at pleasure we all are, Philo. as Philo from this text well observeth. And here take notice how Melchisedek and Abraham concut in the very terms of professing their faith, The most high God possessor of heaven and earth. Whereunto Abram adds Jehovah, by which name Melchisedek happily knew not God as yet; like as Apollo's was ignorant of many needful truths, till better instructed by Aquila and Priscilla, Act. 18.26. Vers. 23. That I will not take from a thread] Melchisedek from God had made Abram heir of all things; for saith he, I am the Priest of the most High God, possessor of heaven and earth, who hath sent me with this bread and wine, as by turf and twig, as by an earnest, and a little for the whole, to give thee possession of both. Now therefore when the King of Sodom, presently after offers him the goods he had taken, Abraham would none; he was grown too great to accept of such an offer; God was his exceeding great reward, Chap. 15.1. Aquila non captat muscas. [Lest thou shouldst say, I have made Abram rich] Occasion must not be given to any to speak the least evil of us, lest Christ be dishonoured: For every Christian quartereth arms with Christ. And if Abram do any thing unbeseeming himself, Abraham's God shall be blasphemed at Sodom. Vers. 24. Let them take their portion] In things indifferent, we may abridge ourselves, we may not prescribe to others, as if they must needs be just of our make. My brethren be not many masters, Jam. 3.1. as Magistri nostri parisienses. See 1 Cor. 9.14, 15. CHAP. XXV. Vers. 1. Fear not Abram] EIther as Daniel feared upon sight of a like vision, Dan. 10.7, 8. Or as Jacob feared after the sack of Shechem, lest he should be set upon by those whom he had lately discomfited. Or, fear not lest thou shalt die childless; which seemeth to be that that chief affrighted and afflicted him at this time. The heart is not in case to receive promises, till freed of false fears. These are quelled and killed by faith only. [I am thy shield] From the envy of thy neighbours, and enmity of others, whom thou hast lately vanquished; yea I will deliver thee from all danger, as I have done from this. See a like promise to all believers, Psal. 115.9, 10, 11. The shield is betwixt the body, and the thrust; so is God betwixt his and harm. He beareth them as on eagle's wings: The Eagle fleeth with her young on her back; Deut. 32.11. Aquilae pullos suos in ali● portant; alites reliqui●●ter pedes. Munster. in Scho. ex Rab. Salom. there's no shooting them but through her body: no more can any devoratory evil (as Tertullia's phrase is) befall the Saints, but through God. [And thy exceeding great reward] So that thou shalt lose nothing, by refusing the King of Sodoms offer. God is a liberal paymaster, and his retributions are more than bountiful. A hundred fold here, and heaven hereafter. Not only Caleb shall have Hebron for his valour; but Nabuchadnezzar shall have Egypt, as his pay, for his pains at Tyre. Never ask with Peter, What shall we have? you shall have whatever heart can wish, or need require. The world gives hard wages; but God's reward is exceeding great. He will also recompense our losses for his sake, as the King of Poland did his noble servant Zelilaus; having lost his hand in his wars, Cromerus. he sent him a golden hand for it. So Caius gave Agrippa that had been imprisoned for his sake, a chain of gold as heavy as his chain of iron had been. Vers. 2. Lord God, what wilt thou give me, etc.] Dominator Johovah. Adonai come Camets' sonat Dominator: A stately stile. We must magnify God, when we have got him into our hearts, and enlarge his room there, when we conceive of him, as much as may be: Do our utmost, and then say, Claudicat ingenium, Lucr●t. delirat linguaque, mensque. [Seeing I go childless] He had no great joy of his former victory, or the present promise, because childless. His mouth was so out of taste with the sense of this want, that he could relish no comfort. This was his fault, and is often ours: Like children, if we have not that piece we would have, we grow sullen, and will have none. Had not God been to Abraham instead of ten children? Is he not All in All to his? [And the steward of my house] Filius discursitationis, vel derelictionis domus m●ae He that now runs about my business, and to whom I am likely to leave all. A faithful steward he was, and fearing God, Prov. 22.29. Gen. 24.2, 3. etc. and therefore might look not to live long in a low place. [This Eliezer of Damascus] Or Eliazar, as Exod. 6.25. Whence Lazarus, said in the parable to be in Abraham's bosom, Luke 16.23. as dear to him, and set next him in heaven. Vers. 3. And Abram said, Behold to me, etc.] He harps again upon the same string; when we fall upon crosses, we add, we multiply, we rise in our discourse, we are eloquent above measure, and beyond truth sometimes. But how comes Abram to speak thus to God once and again? In former visions God only spoke, here Abram answers It appears he grew in an holy familiarity with the divine Majesty, and an humble boldness, as Cajetan here observeth. Vers. 4. And behold the word of the Lord etc.] Abraham's Behold of grief, is answered with Gods Behold, of grace. The Greek rendereth it, And straightway. God was strait at hand to help Abraham's infirmity, and to raise up his faith that began to flag and hang the wing, as the best faith will, if long put to't. Adeò nihil est in nobis magni, quod non queat minui. Vers. 5. And he brought him forth abroad] Abram having prayed a good part of the day within, Joh. 16.24. 1 Thes. 5.16, 17 is now drawn forth at night to receive the promise. Pray that ye may joy, saith Christ: And, if ye will rejoice evermore, Pray continually, saith the Apostle. [If thou be able to number them] Then mayst thou number thy posterity; and they, their privileges. It is God only that counteth the stars, and calleth them all by names, Psal. 147.4. No man can number them, Jer. 33.22. And yet Aratus and Eudoxus vainly vaunted (saith St. Augustin) that they had cast up the stars, Aug de Civ. Det. l. 16. and could call them all by their names. Vers. 6. And he believed] When thus the promise was repeated. So needful it is, that the word should be often preached, and the sweet promises of the Gospel beaten to the smell; that God's name being as an ointment poured out, The Virgins may love him, believe in him, Cant. 1.3. 1 Pet. 1.8. and rejoice with joy unspeakable, and full of glory. [And he counted it to him for righteousness] This imputative righteousness the Papists scoff at, calling it putative, or imaginary. This the Jews also jeer at, to this day, as their Fathers did of old, Rom. 10.2, 3. so do they. For being asked, whether they believe to be saved by the righteousness of Christ imputed to them? they answer, That every Fox must pay his own skin to the Fleaer. But is not Christ called, Jer. 23.6. in their law, Jehovah our righteousness? And how so, but by means of that imputation so often hammered on by the Apostle? Rom. 4. adding after all, that what is said here of Abram, is not written for his sake alone that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus, etc. Rom. 4.24. If Adam's sin be mine, though I committed it not; why should it seem so strange, that the merit of Christ's entire obedience should by the like means be mine, though I wrought it not? See Rom. 5.19. 2 Cor. 5.19. If he hath wronged thee aught, reckon that to me, said Paul to Philemon, Philem. 18. concerning Onesimus; saith Christ to his Father, concerning us. And (to stop the Papists mouth.) If another man's faith may benefit Infants at their Baptism, as Bellarmine affirmeth; why should it seem so absurd, that believers should be benefited by Christ's righteousness imputed? Vers. 7. I am the Lord that brought thee] Let the remembrance of what I have done for thee, confirm thy confidence, sigh every former mercy, is a pledge of a future. God giveth after he hath given, as the spring runneth, after it hath run: And as the eye is not weary of seeing, nor the ear of hearing, no more is God of doing good to his people. Draw out thy loving kindness, Psal. 36.10. saith David, as a continued series or chain, where one link draws on another to the utmost length. Vers. 8. Lord God whereby shall I know] He desires assign, not that he believed not before, but that he might better believe. How great is God's love in giving us Sacraments, and therein to make himself to us visible, as well as audible? Vers. 9 Take me an heifer, etc.] Here God commands him abusie sacrifice, and then casts him into a terrible sleep; the better to prepare him to receive the ensuing oracle, and to teach him, that he may not rashly rush upon divine mysteries. Heathens could say, Non loquendum de Deo absque lumine; that is, Pythag●ra●. without praemeditation and advised consideration. Vers. 10. Divided them in the midst] In signum exitii foedifrago eventuri. This was the federal rite both among Jews, Jer. 34.18, 19 and Gentiles, as is to be seen in Virgil, Aeneid. l. 8. describing the covenant of Romulus and Tatius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God also threatneth to cut the evil servant in twain; that forgetteth the Covenant of his God, Matth. 24. These dissected creatures are the oppressed Israelites; the parts laid each against other, signify, that God will make them up again, though dis●jected; the fowls that came down upon them, are the Egyptians; abram's huffing of them away, is their deliverance by Moses after four hundred years, signified by those four kinds of creatures, as Luther interpreteth. Vers. 12. And when the Sun was going down] Heb. when he was ready to enter, to wit, into his Bride chamber, Psal. 19 6. Vers. 13. Know of a surety that thy seed] Must first suffer, before they can enter; and so be conformed to Christ their Captain, Heb. 5.9. who was perfected by sufferings, and came not to the Crown, but by the Cross. Dissicile est ut prasemibus bonis quis fruatur & futuris; ut hic ventrem, illig mentem resiciat ut de delici●s ad delicias transeat; ut in coelo & in terra gloriosus appareat, saith St. Hierome. Erigito tibi scalam Aco●●●, & solus ascen●ito. Constant. Mag. Through many tribulations we must enter into heaven. He that will go any other way, let him (as the Emperor said to the Heretic) erect a ladder, and go up alone. Vers. 14. Afterward they shall come out, etc.] All the Saints abasements, are but in order to their advancement. As God brought forth his Israel with jewels, and other wealth; so the afflicted Church, and tossed with tempest, shall build her walls, and lay her foundations with Saphires, and Agates, Esa. 54.11, 12. See Esa. 62.3.4. Vers. 15. Thou shalt go to thy fathers] The spirits of just men made perfect; all the court of Heaven shall meet thee and welcome thee into their society, that brave Panegyris, Heb. 12.22, 23. [In peace] So Josiah did, Bellum, cui nos instamus pax est, non bellum. Zuingl. apud Melch. Adam. Prov. 16.31. though he died in battle, according to the promise, 2 Chron. 34.28. God made war to be peace to him [In a good old age] Heb. With a good hoar head, which is a Crown, when found in the way of righteousness. Vers. 16. The iniquity of the Amorites, etc.] A metaphor from a large vessel filled by drops; as elsewhere, from an harvest ready for the sickle, and from the vine ripe for the wine-press. Pererius the Jesuit writing upon this text saith, Perer. in loc. If any marvel why England continueth to flourish, notwithstanding the cruel persecution of Catholics there? (just execution of catholics he should have said) Answers because their sin is not yet full. (God grant it, Jer. 28.6.) Sed veniet tandem iniquitatis complementum, saith he. Ezek. 7.6, 7, 10 A true Prophet, I fear me. That terrible text rings in mine ears, An end is come, the end is come, it watcheth for thee, behold it is come, it is come. CHAP. XVI. Vers. 1. Now Sarai abram's wife bore him no children] GOd had foretold him of his children's affliction, and yet gave him no child, but holds him still in suspense. He knows how to commend his favours to us by withholding them, Citò data citò vilescunt; we account it scarce worth taking, that is not twice worth ask. [A handmaid, an Egyptian] One of those maids, belike, that were given her in Egypt, Gen. 12.16. Vers. 2. The Lord hath restrained me] She faults herself, not her husband, as many a crank dame would have done. [It may be that I may obtain children by her] Heb. Be builded by her, as God made the midwives' houses; that is, gave them children, for their mercy to the poor children, Exod. 1.21. and as he promised to make David an house, 2 Sam. 7.11, 12 that is, to give him seed to sit upon his Throne. Saraies aim was good here, but the means she used naught. She was too hasty, Abram too facile, both to blame for want of faith, and violation of wedlock. Albeit this might be a sin of ignorance in them, as was also polygamy. God had promised a seed to Abram, but not expressly as yet unto Sarai. Now, Ainsworth. by the Law, bond-servants children were their masters, Exod. 21.4. And among the Heathens, Stratonice the wife of King Diotarus being barren, Plutarch. gave secretly her maid Electra unto her husband, by whom she had an heir to the Crown. Vers. 3. After Abram had dwelled ten years'] The Rabbins tell us of a tradition that the Hebrews grounded from hence; That if a woman had no child in the first ten years, she might be held barren, and another wife taken. But this is like one of their ill glosses that marred so many good texts, Matth. 5. and refuted by our Saviour the Lawgiver, who best understood his own meaning. Vers. 4. Her Mistress was despised in her eyes] Heb. Allevata est, sive elevata est, and so she was beaten with her own rod, and yet complains. Neither is it any wonder; For, for three things the earth is disquieted, saith Agur, and two of them are, Prov. 30.21, 23 For an odious woman, when she is married, and a● handmaid that is heir to her mistress. Asperius nihil est humili dum surgit in altum. Set a beggar on horseback, and there's no ho with him. Vers. 5. My wrong be upon thee] The greatest wrong-doers are the greatest complainers commonly, as Exod. 2.13, 14. guiltiness is ever exceptions, and clamorous. Here be verba stomachant is atque imprecantis. Or as some think rather, verba implorantis vindictam divinam seque consolantis spe defensionis divinae. Take it which way you will, as a passionate person she powers out foolishness, and (besides the false charge she lays upon her husband) takes God's name in vain. Fret not thyself to do evil. Prov. 15.2. Psal. 37. [The Lord judge] He must be sent for all in haste, to decide the controversy; who if he had come, you may soon see which of them would have had the worst of it. The best, we see, have their domestical contentions; some household words will now and then pass betwixt them: we match not with Angels, but men and women. Two flints may assoon smite together, and not fire come forth, as two persons meet in marriage, and not offences fall out: Pub. Rubius Celer was held a happy man among the Romans, that commanded it to be engraven upon his grave-stone, That he had lived three and forty years and eight months with G. Ennia his wife, sine querela, without the least quarrel. Another I have read of, that complained that his conjugium, was a continual conjurgium; and when he died, Legitur id Roma citante Phil. Camerar. cen●. 1. 〈◊〉. 51. gave order it should be written upon his tomb, He●●, Vinter, miraculu●●! hic vir & uxor non litigant, etc. This to prevent, Alphons●● King of Arragon was wont to say, that to procure a quiet life, the husband must be deaf, and the wife blind. But they say better that advise to a mutual forbearance, lest no offence be given on either side; or if given, yet not taken; the second blow makes the fray, we say. Be not both incensed together. If Abraham were to blame in conniving at Hagars' contempt of her Mistress, (as it may be he was somewhat) yet it was his wisdom to bear with Sarah when she was in her passion. Let two fires meet, and it will be hard quenching them. A choleric couple being asked how they agreed so well? the husband made this answer, When my wife's fit is on her, I bear with her (as Abraham did with Sarai) and when my fit is on me, Greenham. she bears with me; and so we never chide together, but asunder. Those unkind husbands had much to answer for, Malach. 2.13. that caused their wives to cover the Louds altar with tears, with weeping, and with crying out, so that he regarded not the offering any more. And those wi●es can never answer it to God, that live customarily in the sin of frowardness, or rebellion against their husbands. Amongst all the infirmity noted in any godly woman in the Scriptures, there is no example of any that did so. This of Sarah is but of one only fact: And for that of Zipporah, the error seems to be as much in her judgement, as in her affections. Those couples that are even warbling, can neither be at peace within themselves, 1 Cor. 7.15. nor pray as they should do to God, 1 Pet. 3.7. which if they did often, as Isaac and Rebecca did, they could not disagree. For either praying together would make them leave jarring, or jarring, will make them leave praying; which the Apostle accounts no small hindrance. Vers. 6. But Abram said to Sarai, Behold, etc.] Here that of Solomonis verified, A soft answer pacifieth wrath. Hard to soft doth no hurt, as a bullet against a wooll-sack. Vxoris vitium aut tollendum, aut tollerandum, said Varro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman is the wants, 〈◊〉. and hath many provocations among children and servants, that the man me●t● not with. This must be considered, and all bitterness abandoned. 〈…〉. pracep▪ 〈◊〉. The Heathens when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. 〈…〉. 7. Viper's virus, ob venerationem nuptiarum, ●v●mit (saith St. Basil): & in d●ritiem animi, in feritat●m, tu crudelitatem ob unionis rever●utiam non deponis? What kin art thou to him whose name is Wormwood? Rev. 8.11. [And when Sarai dealt hardly with her] Beat her, belike: For a servant will not be corrected by words, Prov. 29.19. and then he must have blows, and be buffeted, 1 Pet. 2.20. Not so a wi●e. M. Aurelius the Emperor, though a Heathen, could say to the shame of many Bedlams amongst us: Vxor admonenda persapt, reprehendendararo, violentis manibus tructanda nunquam. [She fled] This was her fault, Eccles. 10.4. But our natures are refractory, and will sooner break than bend, till God subdue them. Vers. 7. In the way to Shur] Which lay between Canaan and Egypt. So she was hying homewards to her own country. Oh that our afflictions might drive us heaven-ward! Vers. 8. Hagar Sarai's maid] This was a good item to her, that she was out of her way, because out of her place. [Whence camest thou? and whither wilt t●●] Such is the sweet and secret voice of God's Spirit (that Angelus Tutelaris, as I may say) in our hearts, when extravagant; So that we cannot do the evil we would, Gal. 5.17. [I flee from the face of my mistress Sarai] Who haply had overdone, as we are all apt to do, when we are judges in our own causes, and concernments. She should have thought of that of Job, chap. 31.15. Did not he that made me in the womb▪ make her? and that of Paul, Have not I also a master in Heaven? Colos. 4.1. But passion is headlong, and like heavy bodies, down steep hills, once in motion, rest not till they come to the bottom. Look to it therefore, in corrections especially. Vers. 9 Return to thy Mistress] When now she had smarted, she is in case to be counselled. There's great skill in the choice of a fit time for admonition. It is not to give a man a purge in a fever-fit. [Submit thyself] Heb. Afflict thyself, or suffer thyself to be afflicted or humbled under her hands. Jam. 4.9. The like counsel is given us all by St. James, Be afflicted, and weep, and mourn, etc. Humble yourselves under the mighty hand of God, and he will lift you up. Vers. 10. I will multiply thy seed] Thus God contemneth not poor servants: nay, if they be faithful, Coloss. 3.24. he will give them the reward of inheritance, even a child's part, as Hagar, and her child had. We read not that she cried to God; but her affliction spoke for her; and he is oft (on't of his mere philanthropy) found of them that sought him not. He heareth the young Ravens that cry to him only by way of implication. P●al. 147.9. The Lord hath heard thy affliction, saith the Angel in the next verse. Vers. 12. And he will be a wild-man] Heb. A wild-asse, which is fierce, untractable, and untameable. And such by nature is every mother's child of us, Job 11.12. A wild-asse-colt. An Ass is none of the wisest creatures, much less an Asses-colt; lest of all, Vigimus, inque vicem praebemus tela sagit●is. a wild-asse-colt. Lo such is man. [His hand will be against every man] This was first accomplished in his person, and th●n in his posterity. For himself, he was ferus & pugnax, ever quarrelling and contending. Now a quarrelsome man is like a Cock of the game, that is still blood, with the blood of others, and of himself. As for his posterity, the Saracens, Mahomet, the mischief of mankind, had his generation from this wild-asse. And Sarai was utterly disappointed; for these Agarens were ever enemies, and so continue to be to her seed. Vers. 13. Thou God seest me] This shows she had been well trained and tutored in her Master Abraham's house. Before, she told the Angel the plain truth, and lied not, vers. 8▪ And here she thankfully acknowledgeth God's goodness in looking upon her forlorn solitariness, setting up a memorial of that mercy to all posterity. The greater was her sin again, that being so well principled, she should have any thoughts of returning to Egypt, there to forsake her faith learned in Abraham's family. [Have I also here looked, Gen. 32.30. Exod. 24.11. Ju●g. 1●. 23. etc.] q. d. Have I found God here also in the wilderness, as I had done oft before in my Master's house? Or, am I yet alive, though I have seen God? CHAP. XVII. Vers. 1. The Lord appeared to Abram] AFter thirteen years' absence and silence, for aught we read; so that Abram began to conclude that Ishmael surely was the promised seed, & all the sons he was likely to have to inherit the land: The Church then may err, when she cleaves not close to the word; though God at length will direct her into the right way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aquila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as here he did Abraham. [I am God Almighty] Or Al. sufficient, Self-sufficient (so Aquila)▪ Independent, Absolute, the Original, Universal good. Aben-Ezra interprets Shaddai, a Conqueror: Others a Destroyer, which a Conqueror must needs be. Eundem victorem & vastatorem esse oportet, saith Cameron. And to this the Scripture alludes, when it saith Shod shall come from Shaddai, Destruction from the Almighty, Esa. 13.6. Some there are that derive Shaddai of Shad a dug, because God feeds his children with sufficiency of all good things, as the loving mother doth the child with the milk of her breasts. Hence the Heathen called Diana (and likewise Ceres) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Mammosam, as if she were the Nurse of all living creatures. God is the only satisfactory good, proportionable and sitting to our souls, as the dug to the child's stomach. [Walk before me] Heb. Indesinentèr ambula, Walk constantly, step for step, and keep pace with me. Austin would not, for the gain of a million of worlds, be an Atheist for half an hour, because he ●new not but God might in that time make an end of him. Am. 3.3. For can two walk together and they not agreed, saith the Prophet? Ye cannot serve the Lord (saith Joshua to the people that promised fair) that is, J●sh. 24.19. unless ye will serve him entirely, walk uprightly, as Abram here; walk evenly, without halting or halving with him. Holiness must run through the whole life, as the warp doth through the woof: all the parts of our line of life must be straight before God. As for such as turn aside to their crooked ways (as the Planets steal back by a secret slow motion of their own, contrary to that of the Primum Mobile) The Lord shall lead them forth with the workers of iniquity, with openly profane persons (Psal. 125.5.) when peace shall be upon Israel, upon all that are Israelites indeed, in whom there is no guile. Surely, as an unequal pulse shows a distempered body, so doth uneven walking an unsound soul, such as is not verily persuaded that God is All-sufficient, able and ready to reward the upright, and punish the hypocrite. Vers. 2. And I will make my Covenant] This is now the fifth confirmation of the Covenant; which shows that it is the prora and puppis, the first, second and third of our salvation; and it is fit we should be well studied in it, and assured of our interest. For as the Mercy-seat was no larger than the Ark, so neither is the Grace of God than the Covenant. And as the Ark and Mercy-seat were never separated; Exod. 25.10. to 17. so neither is his mercy from his people. Vers. 3. And Abram fell on his face] 'twas sit he should, now that God talked with him. Such a posture of body befits us at the hearing of the word, as may best express our reverence, and further our attention. Balac is bid to rise up to hear Balaams' parable. Eglon though a fat unwieldy man, riseth up from his seat to hear God's message from Ehud. Neh. 8.5. The people in Nehemiah stood to hear the Law read and expounded. Constantine the Great, Euseb. would not be entreated to sit down or be covered at a Sermon: No more would our Edward the sixth, whose custom was also to take notes of what he heard, Act & M●n. which (together with his own applications of the word to himself) he wrote in Greek characters, that his servants might not read them. The Thessalonians are commended for this, that they heard Paul's preaching as the word of God, and not of man. Had Samuel thought it had been God that called to him (and not Eli) he would not have slept, but fallen on his face before the Lord as Abram here, who was no novice, but knew well, that though God loves to be acquainted with men in the walks of their obedience, yet he takes state upon him in his Ordinances, and will be trembled at in his word and judgements. Vers. 4. As for me] Ego ecce. An abrupt speech, to show what haste God made to comfort and confirm Abram, now fallen at his feet. [Thou shalt be a father of many nations.] The Israelites, Ismaelites, Edomites, Keturites, etc. besides all Believers, Gal. 3.28, 29. Vers. 5. Neither shall thy name any more, etc.] This is reckoned for an high favour by those holy Levites, Neh. 9.7. The Jews say, that for honour's sake; God inserted one of the letters of his own incommunicable name Jehovah into the name of Abram, now Abraham. Sure it is, that by styling himself the God of Abraham, he doth him more honour than if he had engraven the word Abraham upon the firmament, or in the clouds in letters of gold. Vers. 6. I will make thee exceeding fruitful] Heb. Foecundabo te valdè valdè: And as oft as thou thinkest upon thy new name, thou shalt remember my promise, and rest assured of my performance. See how God of his grace, condescends unto us, and accommodates us. Vers. 7. For an ever lasting Covenant] Circumcision, the outward sign of it, was temporary, and changeable into baptism; but the Covenant of grace, thereby then, and by baptism now sealed up unto us, is eternal; being established and ratified by the death of the testator, by the blood of the Arch-shepherd, Heb. 13.20. Here it must be considered, that there is a twofold Covenant; 1. Single, such as God makes with children, when baptised; viz. If ye will repent, believe and walk with me, ye shall be saved. Now if they break the condition, God is freed, D. Preston of God's Attrib. he is not bound any further. 2. Double, such as God ●●kes with his elect only; and that is to perform both parts, sc. If you will believe, repent, obey, ye shall be saved. And further, I will give you a new heart, so that you shall repent, believe, etc. and be saved. Thus God undertakes for both parts, and so it becomes an everlasting Covenant; such as hath the sure or unfailable mercies of David. And here those, that are thus in Double-Covenant with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are fitly compared to them that are gone in at a Church-door: some are further in than others, but yet all are in. So, though the weak in faith be not so forward, yet they may be in, though not so far in. [And to thy seed after thee] See the Note on the next Verse. Vers. 8. All the land of Canaan for an everlasting possession] And yet now, for their inexpiable guilt, in putting to death the Lord of life, they are utterly dispossessed of that pleasant land. In Jerusalem itself there are not to be found a hundred households of Jews. Adri●● the Emperor drove them utterly out of Jewry, Breerewood and commanded them by proclamation not so much as to look toward it, from any Tower or high-mountain: Yea long before this, the Lord, for their wickedness, counted them but usurpers, Funceiu●. and called them sojourners in that land, Ezek. 20.38. and 11.15. If men forfeit their privileges, God may, at his pleasure, take the forfeiture and dispriviledge them, as he did Saul, and Judas, who by transgression fell from his office, that he might go to his own place, Act. 1.25. [I will be their God] This is a singular comfort for all believing parents. Their greatest care is for their poor little ones, what they shall do another day: why, cast them upon God, their God as well as thine: for is not he in Covenant with them too? It would be a great stay of mind, if God should say to us for our children, as David said to Mephibosheth, or to Barzillai for his son Chimham; Chimham shall go with me, and I will do to him that which shall seem good unto thee, and whatsoever thou shalt require of me, that I will do for thee. Behold God saith all this and more to us, 2 Sam. 19.38. when he saith, I will be a God to thee, and to thy seed after thee. I remember a sweet passage of Mr. Saunders the Martyr in a Letter to his wise: Act. & Mon. 1364. Though we do shortly departed hence, and leave our poor Infant (to our seeming) at all adventures, yet shall he have our gracious God to be his God: For so hath he said (and he cannot lie;) I will be thy God, and of thy seed. Yea, if you leave him in the Wilderness, destitute of all helps, being called of God to do his will, either to die for the confession of Christ, or any work of obedience; that God which heard the cry of the little poor Infant of Hagar, and did succour it, will do the like to the children of you, or any other fearing him, and trusting in him. Vers. 9 Thou shalt keep my Covenant.] This is the stipulation on Abraham's part, by receiving the Sacrament of Circumcision, to avouch God to be his God, Deut. 26.17. Now to the making the Lord to be our God, it is required that with highest estimations, most vigorous affections, and utmost endeavours we bestow ourselves upon him. Thus if we choose God for our God, Psal. 73.25. We shall be assured, that he hath chosen, and avouched us for his people, 1 John 4.19. Vers. 10. Every man-child amongst you.] Infants were circumcised, to signify that we had better be flayed, and have our skin quite stripped off, then to have it as a skin-bottle hanging in the smoke of filthy desires, and blown full of unclean motions with the breath of Satan. That wretched Renegado that betrayed the Rhodes was well served. For his promised wife and portion were presented: but the Turk told him, that he would not have a Christian to be his son in law, Spec. bol. sac. p. 157. but he must be a Mussle-man, that is, a believing Turk, within and without. And therefore he caused his baptised skin (as he called it) to be flayed off, and him to be cast in a bed, strawed with Salt, that he might get a new skin, and so he should be his son-in-law. But the wicked wretch ended his life with shame and torment. Vers. 11. It shall be a token of the Covenant.] It seals up nothing then to those that are not in Covenant. Circumcision to such is but as a seal to a blank. Unregenerate Israel was to God as Ethiopia, Amos 9.7. Circumcision of itself, avails nothing, if the heart be uncircumcised. The Apostle distinguisheth of Circumcision, Colos. 2.11. and tells us that the true Circumcision is made without hands, and is that of the heart in the Spirit, and not in the Letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 2.29. It is a wonderful work of the Spirit, wrought by the Word, upon the Saints in their first Conversion, whereby corruption of nature is wounded, beloved sins cast away with sorrow, and the sinner received into an everlasting communion with God, and his Saints. Labour this, or you are not a button the better for your Baptism. A man may go to Hell with Font-water on his face, if not baptised with the Holy Ghost, and with fire. Circumcision seals not up any Covenant of Grace to Turks, as it did not, of old, to Ismaelites, Edomites, and Midianites, who yet would needs be circumcised. Vers. 12. And he that is eight days old.] This warrants our baptising of Infants of both Sexes. See the Notes on Chap. 9 Vers. 10. Vers. 13. He that is born in thy house,] Householders must see to it, that their families fear God: They walk not in a perfect way, that do otherwise, Psal. 101.2. that look not Aedibus in propriis, quae prava, aut recta gerantur. [My Covenant shall be in your flesh.] That is, the sign of my Covenant (by a Metonymy of the Subject) seem it never so simple, and prove it never so painful and shameful. The foolishness of God is wiser than men, that cry Credat Judaeus Apella, etc. Vers. 14. That soul shall be cut off.] From the Commonwealth of Israel: So shall those be from benefit by Christ, that are uncircumcised in heart; As hateful to him, as Goliath was to David. Pray therefore, that God will thrust his holy hand into thy bosom, and pull off that abominable foreskin. He had much ado to forbear Moses, when he met him in the Inn; and we know why, Exod. 4.24. Vers. 15. Thou shalt not call her name Sarai, but Sarah.] The Chaldee Sarai, is made Hebrew Sarah: One of the four Letters of Jehovah being also added (as before in Abraham) that she may be absolutely a Lady or Princess. Vers. 17. Abraham fell upon his face, and laughed.] Not as doubting, much less deriding, Rom. 4 19 but as rejoicing and admiring the goodness and power of God. The narrow mouthed vessel of his heart not quickly capable of so great comfort, (for Tarda solet magnis rebus inesse fides) he fell upon his face and laughed. Vers. 18. Oh that Ishmael might live.] The life of grace here, and of glory hereafter: That he be not killed with death when he dies, as Jesabels' children were, Revel. 2.23. Vers. 19 I will establish my Covenant with him.] This was a far greater favour, th●n that bestowed on Ishmael in the next verse. Twelve Princes shall he beget. Nothing so ennobleth, as Christ, Graces, being in the Covenant, etc. Isai. 19.25. Assyria is the work of God's hands, but Israel his inheritance. Vers. 20. And as for Ishmael, I have heard thee.] Faithful prayer may have any thing at God's hands. It is but ask and have with Abraham: As Zedekiah said to his courtiers glosingly, God saith to his servants seriously; The King can deny you nothing. Let this encourage to pray for ourselves and children; for by prayer we may take out of God's treasury, plentiful mercy for ourselves and ours. Vers. 21. But my Covenant.] This is the thirteenth time that the Covenant is named in this Chapter, saith an Interpreter; and hereby is meant the promise of Christ and salvation by him. A subject so sweet to every sanctified soul, that Saint Paul cannot come off it. He names the Lord Jesus Christ, ten times together in ten verses, 1 Cor. 1.1. to 10. It was to him Mell in ●re, melos in aure, Bernard. jub●lum in cord. Vers. 22. And he left off talking with him.] As a man with his friend. Mr. John Holland, Bach. of Divin. See my True Treas. p. 373. Such honour have all his Saints. O speak it when I am gone, and preach it at my funeral, God dealeth familiarly with man, said that heavenly Spark, how ready to be extinct. Saint Paul calls prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an entreparlance with God, 1 Tim. 2.1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the confident interrogatory or rejoyndre of a good conscience toward God, 1 Pet. 3.21. The Persian Monarches held it a piece of their silly glory, to secret themselves from their greatest subjects, Esther 4.11. And Jupiter's Image at Crect was made without ears. Plutarch gives the Reason, Non enim convenit audiri ab eo quenquam, qui omnium rerum sit Dominus at que princeps. A pretty plea for Baal. He is too great to talk with men. Our God thinks not himself so. He solicits suitors, and loves to be, interchangeably, solicited by them. Vers. 23. Abraham took Ishmael.] To make the other more willing. [Circumcised the flesh.] Not regarding the affliction, danger, scandal, shame of the action in the eyes of the world. Vers. 26. In the self same day.] To show his prompt and present obedience, without shucking and hucking, without delays and consults. Vers. 27. All the men of his house.] Faciles se praebent in re ardua & ridicula. An excellent pattern of a well ordered family. CHAP. XVIII. Vers. 1. And the Lord appeared unto him] 1. UT praeludium incarnationis. 2. Ex Philanthropia: his delight is in the habitable part of God's earth, Prov. 8.31. [And he sat in the tent-door] He dwelled in a tent (let us be content though we dwell not to our minds) yet kept a good house. A very hearty householder he was. [In the heat of the day] The usual time of rest and repast, when travellers wax faint and hungry. Vers. 2. And he lift up his eyes and looked]. As pursuing hospitality (that's the Apostles expression, Rom 12.13.) and waiting an opportunity of doing good. Charity is no churl. The liberal man deviseth liberal things, Aug. in Psal. 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Usibus non necessitatibus. Nequis existimet prius non succurrendum proxime quam ad necessitatem fit redactus. Act & Mon. so. 1369. Ibid. 1388. Cicero. Esa. 32.8. he considereth the poor and needy, Psal. 41.1. Praeoccupat vocem petituri, as Augustin expounds it; he stays not till he is asked a good turn, he ministereth to the uses, not only to the necessities of the Saints, as the Apostles word is, Rom. 12.13. And as Bishop Hoopers, and Dr. Tailor's practice was. The one had his board of beggars sent for, and served every day with whole and wholesome meats, ere himself sat down to dinner. And the other went once a fortnight at the least to the Almeshouse, and other poor men that had many children, and were sick, to see what they lacked, and to supply them. [And bowed himself toward the ground] Piety is no enemy to courtesy; it doth not remove, but rectify it, that it be not only complemental and ridiculous. Potest Augur Augurem videre & non ridere? So it may it be said of our common cringers. Vers. 5. For therefore are ye come to your servant] He meaneth not, that they therefore came to him to taste of his cheer; but that God by his providence, had so ordered that he should see them passing, and invite them to his house. How glad was this good man of an occasion to show kindness, acknowledging Gods good providence! And how improvident are we for ourselves, that will not offer a sacrifice, when God sets up an altar before us? [So do as thou hast said] The Angels needed not his courtesy, yet kindly accept of it. Good offers or offices, even from inferiors, are not to be rejected, but regarded, yea rewarded. Vers. 6. Make ready quickly] Habent aulae suum Ci●ò, Ci●ò, saith One. So had Abraham's house here. He, she, the boy, and all hasted, and had their several offices. The very expression itself here used, is concise and quick: Much like that of the Prophet in the case of returning to God, If ye will inquire, inquire; return, come. Esa. 21.12. Silius. Praecipitatempus; mors atra impendet agenti. [Three measures of fine meal] Three pecks, for three men's dinners; and the best of the best too, fine meal, the fat calf, butter and milk, God's plenty of all, and hearty welcome; the goodman himself standing by, and bidding them, Go to: which shows his humanity, and his humility also. Dat been, dat multum, qui dat cum munere vultum. Vers. 9 Behold in the tent] David compares a good woman to the vines upon the walls of the house, because she cleaveth to her house. Others to a snail, that carrieth her house on her back. St. Paul reckons it for a virtue in a woman to keep at home; Tit. 2 5. Prov. 7.11. and Solomon for a sign of a lewd huswife, that her feet abide not in her house. Vers. 10. According to the time of life] That is, when this time shall return again; this time twelvemonth. See vers. 14. with the Note to it. [Sarah heard it in the tent door] She was listening, out of womanish curiosity. Yet some think, the Angel asked for her on purpose, that she hearing her name mentioned might listen. Vers. 11. Now Abraham and Sarah were old] So, when we were altogether without strength, according to the time of life, Christ died for the ungodly, Rom. 5.6. Vers. 12. Sarah laughed] God's promises seem absurd and ridiculous, many of them, to humane reason, which therefore must be silenced, and shut out, as Hagar was; for it will argue carnally, as that unbelieving Lord, 2 King. 7.2. storms at Gods offers as Naaman at the message, looks upon God's Jordan with Syrian eyes, as he, and after all, cries out with Nicodemus, How can these things be? measuring God by its own model, and casting him into its own mould. [After I am waxed old, shall I lust?] Old and cold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is our English proverb; and the Greek word for an old body signifies one, in whom natural heat is exstinct. It is a most undecent thing to see the pleasures of youth prevailing in times of age, among old decrepit goats. Were it not monstrous to behold green apples on a tree in winter? [My Lord being old also] This was the only good word in the whole sentence: God takes notice of it, and by St. Peter records it to her eternal commendation, 1 Pet. 3.6. yea, he was so well pleased with her subjection to her husband, whom she here in her heart calleth Lord, that he is content to forgive her great sin of unbelief. Vers. 1.3. Said to Abraham, wherefore did Sarah laugh?] The wife's sin reflects upon the husband. But Solomon shows that some wives are so intemperate and wilful, that a man may as well hid the wind in his fist, or oil in his hand, as restrain them from ill-doing, Prov. 27.15, 16. Liberum arbitrium, Hcidfeld. pro quo tantopere contenditur, viri amiserunt, ●●xores arripuerunt, saith One wittily. Vers. 14. Is any thin●●oo hard for God] He can do all things pessi●le and honourable. He cannot lie, die, deny himself, for that implieth impotency. He could not do any mighty work in his own Country because of their unbeleef, Mark 6.5, 6. He could not, because he would not. He can do more than he will, as of stones raise up Churches, Matth. 3.9. Call for legions, Matth. 26.53. Create more worlds in an instant. But whatsoever he willeth, that he doth in heaven and earth, and none can sa●, What dost thou? Our God can deliver us, Dan. 3.17. Lord if thou wilt, thou canst make me clean, Matth. 8.2. etc. [I will return to thee according to the time of life] He returned not personally, that we read of; but virtually he did, by making good his promise at the appointed time. That of Doctor Sands, afterwards Bishop of Worcester, is wonderful, and worth relating. He departing the land for fear of Q. Marry, took his leave of his Host and Hostess who was childless, and had been married eight years. When the wind served, as he went toward the ship, he gave his Hostess a fine handkerchief, and an old royal of gold in it, thanking her much, and said, Be of good comfort, Act & Mon. fol. 1874. ere that one whole year be past, God shall give you a child, a boy. And it came to pass, that day twelvemonth, lacking one day, God gave her a fair son. Vers. 15. I laughed not, for she was afraid] And well she might; for as every body hath its shadow, so hath every sin its fear. Her sin she saw was detected, and her conscience she felt was troubled; hence her fear. [Nay, but thou didst laugh] A lie must be roundly reproved, and the truth asserted. She laughed but within herself, but as good she might have laughed out aloud; for God searcheth the heart. I pray thee, O Lord, was not this my saying, when I was in my Country? Jon. 4.2. No, Ionas, it was not thy saying, it was only thy thinking: but that's all one before him, who understandeth thy thoughts afar off, Psal. 139.2. Vers. 16. To bring them on the way] A special piece of courtesy, and much spoken of in Scripture, 3 Joh. 6. Acts 20.38. & 21.5. Ram. 15.24. 1 Cor. 16.11. Tit. 3.13. Vers. 17. Shall I hid from Abraham.] My bosom-friend. He shall be both of God's Court, and his Council. His secret is with them that fear him. The Kings of Israel had some one Courtier, called the King's Friend by a specialty; to whom they imparted arcana Imperii, State-secrets. Such an Office had Abraham about God, who calls him Abraham my Friend. See what our Saviour saith to all his, John 15.15. This honour have all his Sai●as. Vers. 18, 19] Seeing that Abraham, etc.] God's first motive here is, from his own antecedent love to Abraham, as the second from his consequent. Vers. 19 For I know him.] God hath a quick eye to see our good works. He weighs and rewards every circumstance. Christ could tell, that the people had come from far to heat him; that they had fasted three days; John 6. that they went in a Wilderness, where they could not cater for themselves; that if they should be sent home, so, they would faint by the way. What was it that he took not knowledge of? I know thy works, and thy labour, in doing them, Revel. 2.2. [That he will command his children, etc.] A good householder, whatsoever he gets abroad, he brings home to his family, Prov. 10.21. as Bees bring all their honey to the hive. The lips of the righteous feed many, those under his own roof especially. Welfare Popery for that. Old folks will tell us, that when, in those days, they had holy bread given them at Church, they would bear a part thereof to those that did abide at home. The way to get more, it to communicate that we have, according to that, H●benri dabitur. No man hath received aught from God for private use: Neither is any one born for himself, much less newborn. He that kid his talon, was soon shred of it. Vers. 20. Because their sin is very grievous.] Or, very heavy, such as the very ground groans under: The Appletree of the ●arth is ready to break under it. Sin is a burden to God, A●●●. 12. It was so to Christ; he fell to the ground when he was in his agony. It was so to the Angels, who sunk into Id●ll under in. It was so to Kore, and his company, the earth could not bear them. It was so to the Sodomites; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. James 1.23. they were so clogged with this excrement of naughtiness (as Saint James calleth it) that God came from Heaven, to give their land a vomit. Vers. 21. I will go down now, and see, etc.] The Sodomites sinned as freely and securely, as if God knew nothing. Now therefore he is come to know, that is, to give them to know, that he knew all, as well as if he had been in their bosoms. Vers. 22. Abraham stood yet before the Lord] And without such to stand and pray, the world could not stand: they bear up the pillars of it. Oh the price with God, and profit to men, of praying persons! God will yield something to such, when most of all enraged, Matth 24.20. or resolved. Lot was saved for Abraham's sake, when all the rest perished. Vers. 23. And Abraham drew near] A privilege proper to ●uch, as have a true heart, full assurance of Faith and a good conscience, Heb. 10.22. The hypocrite shall not come before him, Job 13.16. He must stand without as a vagrant at the gate, that knows not whether the master is providing for him an alms, or a cudgel. But the upright comes into the ●arlor; yea dwells in God's presence, Psal. 140.13. In the light of his countenance. [Wilt thou also destroy the righteous?] Single suits speed not: we must back them with sound Arguments, and Reason the case with God concerning his judgements, Jere. 12.1. Vers. 24. Peradventure there be fifty righteous] Charity presumes the best, hopes the best. The Disciples could not imagine that Judas was so very a Traitor: each one suspects himself sooner then him: And when our Saviour said, What thou dost, do quickly; they thought he had meant of making provision, or giving something to the poor. Vers. 25. Shall not the Judge, etc.] He fills his mouth with Arguments. Let us also: This will increase Faith and Fervency. Vers. 26. If I find fifty righteous] The Saints are the Salt of the earth, that keep the rest from rotting and putrefying. Vers. 27. Which 〈◊〉 but dust and ashes] G●aphar veephar, 〈◊〉 & cinis: None so humble as they that have nearest communion with God. The Angels that stand before him, cover the●● 〈◊〉 with two wings, as with a double scarie, Isaiah, Chap●●● 6. verse 2. Verse 29. Alsted. And he spoke unto him yet again] Cùm in colloquium descendimus cum Deo, replicemus licet, duplicemus, triplicemus, & quadruplicemus. The bolder we make, the better welcome. Vers. 30. I will not do it, etc.] If God so yielded to Abraham interceding for wicked Sodom, will he not hear us for his labouring Church? Joa● never pleased David better, then when he sued to him for Absol●m. What shall we think of God in like case? How angry is he with those that help forward the anger? Zach. 1.15. How ready to answer those that speak to him for his Church, with good words, and comfortable words? Zach. 1.13. Yea, should there be no praying Christians amongst us (as there are many thousands,) yet there is hope, if any of another Kingdom make intercession for us, as Abraham here did for Sodom, to the which he was a stranger. Vers. 32. Peradventure ten shall be found there] Lo, all that slavery and misery they had sustained, hath not yet made ten good men in those five bad Cities. Till God strike the stroke, and work upon the heart, afflictions, Gods hammers do but beat upon cold Iron. The wicked are no whit better by them, but much the worse, as water becomes more cold after a heat, and naughty boys more stubborn and stupid after a whipping. Vers. 33. And the Lord went his way] Abraham hucked with the Lord so long, till he had brought him down from fifty to ten: And mark, that he left begging are God left bating. Let us find praying hearts, and he will find a pitying heart. CHAP. XIX. Verse 1. Lot sit in the gate] NOt as a Judge (as the Hebrews will have it,) nor as a Merchant; much less as a Noveller, but as a good householder, looking for his herds, and as a good housekeeper looking for guests. Vers. 2. Nay, but we will abide in the street] They would have done so, Luke 24. but for Lot's importunity. So our Saviour would have gone further, but that the two Disciples constrained him to stay. This was no simulation; or if so, yet it was only exploratory without deceit or hypocrisy. And if Solomon sinned not in making believe he would do that which was unlawful to be done. 1 King. 3.24. It can be no sin to do the like in things indifferent. Vers. 4. Both old and young] Nulla aetas erat culpae immunis, ideò nec exitii, Ambros. Sin spreads as leaven, and is as catching as the plague; like the Jerusalem Artichoke, plant it where you will, it over runs the ground, and chokes the heart. Vers. 5. That we may know them] O faces hatched with impudence! They shrowded not their sin in a mantle of secrecy, but hang out these sour Grapes to the Sun to ripen. Vers. 6. Lot went out] So he exposed himself, to save his strangers, hoping to save them from that abominable violence. The right of strangers is so holy, that there was scarce ever any nation so barbarous, that would violate the same. When Steven Gardiner had in his power the Renowned Clerk Peter Martyr, then teaching at Oxford, he would not keep him to punish him: but when he should go his way, as it is reported, gave him wherewith to bear his charges. But these Sodomites had not so much humanity left in them. They had put off the man, and were become dogs and worse, Deut. 23.18. The price of a dog, that is, of a buggerer, saith Ju●ius and Deodatus, on that Text. And, Am I a dog, saith Abuer; that is, 2 Sam. 3.8. so given as dogs be to lust? Vers. 7. Do not so wickedly] They were the first that fell into this foul sin, and were therefore worthily hanged up in gibbets by God for a terror to others; and besides, they suffer the vengeance of eternal fire, jude 7. The Pope pretends to be Christ's Vicar, and presumes to assume the title of Holiness. But how far he is from expressing God to the World, appears by his (if not commiting, yet conniving at) this detestable sin of Sodomy. To speak no more of that debauched villain Johannes a Casa (that Printed a Poem in commendation of this wickedness, Act. & Mon. 417. Caesar B●rgis buggerd a grave Bishop by force. Ignat. concls. 58. Heyl. Geog. pag▪ 2●3. being at the same time Dean of the Pope's Chamber, and Bishop of Beneventum.) One Petro Alvegi Faruesis committed an unspeakable violence on the person of Cosmus Chaerius, Bishop of Fanum, and then poisoned him. For which execrable action, he received no other chastisement of his father, Pope Paul the third, then Haec vitia, me non commonstratore, didicit; He never learned these tricks of his father. But whom did the Cardinal of Saint Lucia learn it of? J●cob. Revius de vis. Pontif. To whom and his whole family Pope Sixtus quartus permitted, by licence, the free use of this filthiness, for the three hotter months of the year, June, July, and August; with that Apostilla of his, Fiat ut petitur. Lupanar etiam utriusque veneris Romae 〈◊〉, Ibid. p. 119. saith Agrippa. In the time of Pope Nicolas the second (when Priests marriage was termed the heresy of the Nicolaitans) Invaders ●●●●●mentèr Sodomiticum scel●●, saith mine Author; Sodomy was held no sin (as at this day it is not among the Turks.) Blounts' voyage. p. 79. In 〈◊〉 and those parts, Whoredom and Sodomy, those Spanish ver●u●s, are common without reproof. The Pope's pardons being more rife there, then in any part of Europe, for these filthinesses, whereout he sucketh no small advantage. Notwithstanding, the Indians abhor this most loathsome living; The World encompassed by Sir Fr. Drake. p. 58. showing themselves in respect of the Spaniards, as the Scythians did in respect of the Grecians; whom they so far excelled in life and behaviour, as they were short of them in learning and knowledge. God hath delivered up these Pagans (as he did those Pagans, Rom. 1.) to reprobate sense, to vile affections, to dishonour their own bodies between themselves, for that they have worshipped, and served the creature more than the Creator, Verse. 24, 25, 26. Hence it is, that Rome is called Sodom in the Revelation. Revel 11.8. Vers. 8. Behold now, I have two daughters] This was an inconsiderate motion, such as the best minds easily yield, when once troubled. It was proper to the Lord Christ to be subject to natural passions and perturbations, yet without sin: as a Crystal Glass full of clear water remains still pure, howsoever it be shaken. The Hebrews think, That for this sinful offering to prostitute his daughters, he was given up by God, to commit incest with his daughters. Vers. 9 Stand back, etc.] They set up the bristles at Lot's admonition, a sure forerunner of destruction, as in Elies' sons. Vers. 10. But the men] Thus Lot is rescued at a dead lift: that's God's opportunity, who knows how, etc. 2 Peter 2. vers. 9 Vers. 11. With blindness] Subite scotomate, saith Junius: With blindness both of body and mind, saith Aben-Ezra: Such as tormented their eyes, as if they had been pricked with thorns, as the Hebrew word signifies. And yet they continue groping for the door, as if they were ambitious of destruction, which now was at next door by. Dous quem destruit dementat. So Pharaoh, when under that palpable three days darkness, rageth against God, and threatneth Moses with death. Though doomsday should be to morrow next, wicked men must and will serve their lusts. Vale lumen amicum, said Theotimus in St. Ambrose, who chose rather to lose his sight then his sin. Vers. 12. Hast thou here any, etc.] It is something for safety, to be Lot's Kinsman. So the Kenites in saul's time, receive life from Jethroes dust, many ages after his death, 1 Sam. 15.6. and favour from his hospitality. Vers. 13. For we will destroy this place] Even the good Angels are Gods executioners. And the first execution they did in the world, that we read of, was upon these filthy Sodomites. So will it be (likely) at the last day. And Saint Peter seems to say as much, 2 Pet. 2.9. The Lord reserves the unjust to the day of judgement, to be punished, But chief them that walk after the flesh, in the lust of uncleanness. Mark that (chief.) Vers. 14. But he seemed as one that mocked] Sed fuit habitus tanquam jo●abundus. Graceless hearts jeer when they should fear, and are senseless and secure, as if they were out of the reach of God's rod, and needed not to fear his wrath. Ridetur cum suo Jehova: sed risus impiorum est Sardonius. Par. Lot here is counted but a Lob, of his own sons in law. Wonder not, if we meet with the same measure. Vers. 15. Left thou be consumed] So Revel. 18.4. Come out of her, that ye receive not of her plagues. Musculirui●is immin●ntibus pramigrant, & aranei cum telis primicadunt, saith Pliny. Plin. lib 8. cap 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. Swine live home, afore a storm. Vers. 16. And while he lingered] Or distracted himself with much business, which David did not, Psal. 119 60. [The Lord being merciful unto him] What is he then to us, in delivering us from the ●●●th to come? 1 Thes. 1.10, Acts 2.40 Why save we not ourselves from this unto ward generation? Why see we not his mercy to us in our losses and crosses? His hand laying hold on us, when he takes away that, that may hinder us from Heaven? Vers. 17. Look not behind thee] As loath to departed. Non minùs difficultèr à deliciis Sudemorum abstrabimur, quàm canis ab uncto cori●. Vers. 18. O● not so my Lord] But who shall, prescribe to the Almighty? Or limit the holy One of Israel? Are we wiser than he▪ Have we a trick bey●nd him? He lets us sometimes have our way but to our woe at last. Vers. 19 Behold now thy servant, etc.] We can receive and commend God's favours, but be backward enough to obey him. Vers. 20. Is it not a little one?] Let no man use this plea for his sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. lib. 1. Even the Philosopher tells us, That the smallest errors prove many times most dangerous. It is as much treason to coin pence, as bigger pieces. Vers. 21. I will not overthrow this City] Zoar, of all the five Cities, was preserved by Lot's prayers, saith Jerome. See Deut. 29.23. Isai. 15. Vers. 22. For I cannot do any thing] Not that the execution of the divine decree, depended simply upon Lots remove to Zoar; but upon another decree, for Lots remove ere Sodom were destroyed. Vers. 23. The Sun was risen upon Sodom] But ere night, there was a dismal change. Nescis quid serus vesper vehat. Vers. 24. Then the Lord reigned, etc.] Lot was no sooner taken out of Sodom, but Sodom was soon taken out of the world. The wicked are reprieved for the godlies sake; who, but for them, would suddenly be ruined. Isai. 30.33. [Reigned upon Sodom, etc.] Reigned, not sprinkled; and not fire only, but brimstone and fire for increase of torment, and for an Hell above ground, and aforehand, Judas 7. Hot fire they had for their burning lusts; and stinking brimstone for their stinking brutishness. Charles the second, King of Navarre, was much given to sensual pleasures, which so wasted his spirits, that in his old age, he fell into a kind of Lethargy. To comfort his benumbed joints he was bound and sewed up naked in a sheet, Hryl. Geog. pag. 42. steeped in boiling Aqua vitae: The Surgeon having made an end of sewing him, and wanting a knife to cut off the thread, took a wax candle that stood lighted by him. But the flame, running down by the thread, caught hold on the sheet; which, according to the nature of the Aqua vita, burned with that vehemency, that the miserable King ended his days in the fire. Vers. 25. Lib. 5. de bell● Jud. Omne carcus vita in profundam mergitur, squid vivum arte alique immerseri● super enibis. And he overthrew, etc.] Some footsteps of this overthrow, are to be read of in Solinus and Tacitus. Josephus tells us of the mock-apples of Sodom, and saith, That an Ox, having all his Legs bound, will not sink into the lake of Sodom, the water is so thick. Vers. 26. But his wise looked back] Whether out of curiosity, or foolish pity, or as loath to leave so sweet a Country, she turned her about, and she was turned. Some think she was a Sodomite, and some tell us her name was Tytea. Her sin, Tyteam dictam volunt uxorem Loti, etc. He●delf. seem it never so light, was a compound of many sins. And her punishment was part of the plague of Sodom, which was Brimstone and Salt, so that it became a Sea of Salt, Deuter. 29.23. And all this to Season us, saith Augustine; to Caution us, saith our Saviour, that we look not back. The Fable of Eurydice, lost by her husbands looking back upon her, was devised by the devil to elude this holy History. Vers. 27. And Abraham got up] So solicitous he was for Sodom, that (as Luther thinks) he could not sleep all night. Lot was delivered by his prayers, though Abraham knew it not. Vers. 28. And he looked] Abraham might look upon the smoke of Sodom, Lot might not; because it would work more on Lot's heart, then on Abraham's, who had more grace. [The smoke of the country] Nothing else was now to be seen of that fair and fruitful Plain. Sic transit gloria mundi. When we most greedily grasp earthly things, we embrace nothing but smoke, which wrings tears from our eyes, and soon vanisheth into nothing. Vers. 29. God remembered Abraham, etc.] And shall he forget us, who have Christ to intercede for us? Vers. 30. Lot went up out of Zoar, etc.] So he should have done at first; and so he had obeyed God, saved his wife, and prevented that sin of incest with his daughters. Vers. 31. And the first born, etc.] It's dangerous to live in a wicked place: For though thyself mayst escape infection, thy children may be tainted, as Lots were. Verse, 32. Come let us make our father drink.] So the great Whore cometh forth with a Cup. Revel. 17. She knew too well, that Venus est in venis, ignis in igne furit. It is like they had wine from Zoar: they sinned against conscience; and therefore intoxicated their father, who now forgets that he is a father, and does that in a drunken pang, that Heaven and Earth were afterwards ashamed of. Vers. 33. Nor when she arose] There is a tittle extraordinary in the Hebrew, to note that this is a thing incredible, Appungunt desuper quasi incredibile; quaest. in Genes. Coire quempiam nescientem. Cajetan and Pererius conclude it possible, and give Reasons for it. Calvin saith best, That it was not so much his wine, as a spirit of slumber sent upon him from God, for a scourge of his intemperance. Luther adds, No nos abeamus in securitatem, That we may watch against security. Vers. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenaus. And they made, etc.] Decepit ebrietas Lotum, quem Sodoma non decepit, saith Origen. Well might Athenaeus call drunkenness the metropolis of mischief. Vers. 37. Called his name Moab] That is, the begotten of my father: So Benammi, that is, begotten of one of my near kindred, viz. her father. Isai. 3.9. Thus they declared their sin as Sodom, they hide it not, but gloried in their shame. It is as hard to come from Sodom, and not taste of the sap of such a soil, as to walk barefaced in the hot Sun, and not be tanned. CHAP. XX. Vers. 1. And Abraham journeyed from thence, etc.] EIther as grieved at the sight of Sodom; or annoyed by the ill air thereof; Ind tàm gravis halitus manat, ut cum nulla animalia perferant, cujus solo ●lfactu intereant. Hom. Odyss. or as loathing Lot's incest; or driven out by a famine; or desireous of doing good to many. Whatever it was that occasioned his remove, we find him ever and anon journeying from one place, and sojourning in another. God's people are a brood of travellers. This was Abram the Hebrew, of Heber, which signifieth, Pilgrim or stranger. They look toward Heaven in their home, as Ulysses is said to do toward Ithaca, as a bird looks to her nest on the highest Rocks. Vers. 2. She is my sister] This is the second time he thus sinned, both against Piety by distrust, and Charity, in exposing his wife to other men's pleasure, and his neighbour thereby to God's displeasure. 2 Chron. 19.2. & 20.37. So Jehosaphat was twice taken tardy in Ahabs' amity. Jonah twice reproved for Rebellion, and John for Angel worship. Judg. 15.20. & 16.1. Samson, twenty years after he had loved the Philistim-woman, goes down to Gaza, and went in to Dalilah. Lot committed incest two nights together. Indeed the orifice of his lust was not yet stopped by repentance. But Ionas had surely repent of his former frowardness; and so had Samson, Jehosaphat, Non dubium, quin Abram poenitudire ductus, etc. Pareus in Gen. 12.16. and Abraham too, of his former dissimulation; which made the Lord to move Pharaoh to deal kindly with him, so that he had sheep and oxen, etc. Gen. 12.16. But what shall we say to that example of the Apostles, Luke 22.24. Amongst whom there was a strife who should be accounted the greatest? And this was not the first, but the third time they had thus offended by ambition; and ever, after our Saviour had discoursed unto them of his Cross. But this last time, most absurdly, and unseasonably, after that he had foretold his Passion to follow within two days; had taught them that he was anointed by the woman against the day of his burial; had administered to them the Sacrament, that Seal of Mutual Love; had washed their Feet, to teach them Humility and Charity, etc. Oh the incredible perverseness of corrupt Nature! How strongly do the best still smell of the old cask, taste of the old stock, though engrafted into Christ, and though poured from vessel to vessel? And this have ye done again, saith the Lord, Mal. 2.13. John 5.14. A great aggravation; as numbers added to numbers, are first ten times more, and then a hundred, and then a thousand. Psal. 78.40. How oft did they provoke him in the wilderness, and grieve him in the desert? A regenerate man may fall into the same sin again that he hath truly repent of: Nor can we define how oft, and into how heinous; but surely, not oft into the same, that is heinous and scandalous. That's a graceless person that hath eyes full of adultery, and that cannot cease to sin, 2 Peter 2.19. An enemy to God, that goeth on in his trespasses, Psal. 68.21. It is expressly noted of Judah, Gen. 38.26. that he knew Tamar again no more. [And Abimelech King of Gerar] A fit name for a King; and a common name to the Kings of this Country: It signifies Father-King. I was a father to the poor, saith Job. Job 29.16. And Kings shall be nursing fathers to the Church, saith Isaiah. Isai. 49.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. Ibi●. in vita. Bucholc in Indice Chronol. Orbis amor & deliciae. Corculum apple. latut est. Tusc. quast. l. 1. Parei Medul. Hist. prodan. p. 482. Augustus.. was styled ' Pater Patriae. And Trajan gloried most in his title Optimus. He desired more to be loved, then honoured, and counted it a greater dignity, Prodesse quàm praeesse. He tore his own Garment to bind up therewith the wounds of his Soldiers; and professed, That he would so carry himself to private persons, now that he was Emperor, as he wished, when he was a private man, that the Emperors should carry themselves toward him. Titus, for his sweet nature and carriage, was called the World's darling. Scipio the City's Sweetheart. Julian the Apostate, as he came not short of the greatest Philosophers for learning; so neither of Titus for Lenity, of Antoninus for Clemency, of M. Aurelius for Moderation, setting aside his Satanical hatred of Christian Religion. Queen Elisabeth ever accounted Devotion and Mercy, Camd. Elis. 494. the brightest Stars in the Sphere of Majesty. She always thought it more fit to offend a man, then to hate him, saith Master Camden. In the year 1579. a young man discharged a piece out of a Boat, and shot one of the Bargemen in the Queen's Barge (where she was then) through both his arms; who was soon apprehended, and led to the Gallows for a terror to him. But whereas he religiously affirmed, That he did it unwittingly, and thought no hurt, he was discharged: Idem ibid. fol. 205. The Queen many times, saying, That she could believe nothing of her people, that Parents would not believe of their children. This made her so beloved at home, and admired abroad. Queen Elisabeth was the most glorious and happy woman that ever beware a Crown, said that thrice Noble princess Anna Atestina, Thuan. hist. lib. 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. the Mother of the Dukes of Guise and Nemours, as Thuanus hath Recorded it. Her Subjects were ready to say to Her, as the Senate said to Severus, All is well with us, so long as thou rulest well over us. Vers. 3. And God came to Abimelech in a dream] Dreams are either natural, or supernatural. Natural dreams are not much to be regarded, Eccles. 5.7. Diviners and Dreamers we are forbid to hearken to, Jere. 27.9. Cicero confutes them that do, in his Books de Divinatione. Somnia ne cures, nam mens bu●a●a quod optat, etc. That use there is of them, is in Physic, to discern our temperatures in Divinity, our beloved sins. Supernatural dreams are sent by God, and his Angels; and that either to comfort us, as Matth. 2.19. or to chasten us, Job 7.13, 14. And these are, first, usually repeated, till they are regarded, as Pharaohs, and young samuel's dreams: Secondly, they do much affect us, and leave a certain persuasion, an inward sense of God's presence in the soul; as daniel's, joseph's, and Pareus his dreams. In the Calends of April (saith he, in his domestical Diary or Day-Book,) 1618. I had a terrible dream at four of the clock in the morning. Vidi Heidelbergam totam occulto incendio undiquaque fumigantem, etc. Philip. Par. in vita Davidis Parei, operib. ejus praefina. For me thought, I saw all Heidelberg on a thick smoke, but the Prince his Palace all on a light fire. O Deus clementissime averte sinistrum omen, & serva Sareptam tuam a vastatione hostium intùs & foris. Thus that good man dreamt, and thus he prayed: but the decree was passed, and shortly after executed, according to his dream. There are also dreams diabolical. Eusebius tells us, that Simon Magus had his dream-haunting Devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his familiars by whom he deluded men in their dreams, and drew them into the admiration of himself. These devilish dreams are either mere illusions, as that of Eliphaz is thought to be no better, Job 4.12, 16, 17. Marbury of Repent. Or else they tend to sin, as nocturnal pollutions, and other evil dreams; whereby the devil sometimes fasteneth that sin upon the Saints when asleep, that he cannot prevail with them to commit whiles awake. As for Pilat's wives dream, some Divines think it was from the devil, seeking thereby to hinder the work of our Redemption. [For she is a man's wife] Adultery, even in Kings, is punishable by death. Emperors and Popes have been cut off by the just hand of God, in, and for this filthy sin. Society and the purity of posterity could not otherwise continue amongst men, if this crime were not capital. Moritur Paulu● 4. nimto Veneris usu etc. Valentinian. Imp. Heyl. Geog. At Geneva they punish fornication with nine days fasting; Adultery with death. God appointed that such should be stoned. He stoneth them, howsoever, with the stone in the heart, Hos. 4.11. Prov. 7.22. Hetfer the Anabaptist was put to death for this sin at Constance: He being a learned man, and a Preacher, insinuated himself into the familiarity of many women of good rank and repute, and defiled them; when he came to execution, he confessed that he would many times have repent of that foul sin, but could not; Joh. Manlii lec. come. p. 322. so fast was he held in the devil's bonds: and that now he was willing to die, and accept of the chastisement of his iniquity. Howbeit, Ibid. 487. it is an opinion held and maintained by the Anabaptists, that Adultery is not to be punished by men, because the Scripture saith, Whoremongers and adulterers God will judge. Others would prove the same from those words of our Saviour (Joh. 8.11.) to the woman taken in adultery, Neither do I condemn thee. But they may as well say, That inheritances are not to be divided betwixt brethren, because Christ would not divide them, when required thereto, Luke 12.14. Vers. 4. But Abimelech had not come near her] Being hindered by sickness, vers. 17. Well might St. Ambrose call siekness, Morbos virtutum officinas vocat Ambros. Nuper me amici▪ cujusdam languor admonuit opimos esse not dum in●irmi sum●●. Plin. Epist. 26. l. 7. Manl. loc. come. p. 667. The shop of virtues. When men are fastened to their beds, and their bones made to rattle in their skin, lust will be laid asleep, and little leisure left for luxury. This made King Alured pray God to send him always some sickness, whereby his body might be tamed, and he the better disposed & affectioned to God-ward. If it be painful to the vine to bleed, 'tis worse to whither. Better be pruned to grow, then cut up to burn. Otho tertius, Imperator, dictus miraculum mundi, amoribus periit. How much happier he that sang, Periissem nisi Periissem? [Lord wilt thou slay also a righteous Nation?] For he knew, that whole Nations had smarted for the sins of their Rulers; this sin of Adultery especially, as we read of Shechem, Troy, etc. How wore the Greeks plagued for the rape of Chrysis? and the Lacedaemonian Common wealth utterly overturned by Epaminendas' in the battle of Leuctra, for a rape committed upon the two daughters of Scedasus by a couple of Spartan Gentlemen, travelling to Delphos: This might make Abimelech afraid, lest for his fault, wrath should fall upon his people also. Vers. 5. Said he not unto me, She is my sister, etc.] Here Abraham and Sarah, Rom. 4. 1 Pet. 3. though both famous, he for his faith, and she for not being afraid with any amazement, 1 Pet. 3.6. yet here they show some trepidation. Sense (saith One) fights sore against faith, when it is upon its own dunghill, I mean in a sensible danger. Nature's retraction of itself from a visible fear, M. Vines his Fast-Sermon. Elias fulminator ad Jezabalis minas trepidat. may cause the pulse of a Christian that beats truly and strongly in the main point, (the state of the soul) to intermit and falter at such a time. [In the integrity of my heart] Great is the boldness of a clear conscience, be it but in some one particular, as here in Abimelech; a man that was magis extra vitia quàm cum virtutibus (as Tacitus saith of Galba) rather not evil then good; one whose nature was not changed, Tac. l. 1. c. 12. but chained up only. Civil men are but Wolves chained up, tame Devils, Swine in a fair meadow; and yet these are the world's honest men, and as high a price set upon them, as was once upon a cab of Doves-dung in the famine of Samaria. But these Abimeleches, these Cato's, these civil Justiciaries, they want sincerity in the first Table, and integrity in the Second; for they stand not upon the inward corruptions, nor lesser breaches of the Law. Abimelech (for all his confidence here) was to blame for his wand'ring rash lust. And Cato, that mirror of morality, was a griping Usurer, prostituted his wife, and slew himself. Hist. lib. 2 And yet Paterculus will tell you, that he was, Homo virtuti simillimus, & per omnia virtute Diis quàm hominibus propior, etc. Verse 6. Yea I know that thou didst this, etc.] God takes his excuse, and yet chastiseth him; to teach us, saith Calvin, Non prorsus vacare culpâ qui humane modo puri sunt. He can find flaws in that, for which we may look for thanks. This makes Nehemiah. crave pardon of his zealous reformations; and David cries out, Enter not into judgement, etc. Sordet in conspect● judicis, quod fulget in conspectu operantis, saith Gregory. Ye are they that justify yourselves before men (saith Christ to the Pharisees) but God knoweth your hearts: for that which is highly esteemed amongst men is abomination in the sight of God, Luke 16.15. A thing which I see in the night may shine, and that shining proceed from nothing but rottenness. But be not deceived (or if ye be, yet) God is not mocked. Sacco soluto apparuit argentum. Ambro●. When he comes to turn the bottom of the bag upwards (as the Steward did Benjamins) all our secret thefts will out, all our collusions come to light. His Law is a Law of fire, Deut. 33.2. His tribunal of fire, Ezek. 1.27. His pleading with sinners, in flames of fire, Esa. 60.15, 16. The trial of our works shall be by fire; and God before whom is a consuming fire, Heb. 12.29. Happy are they that are here purged by that Spirit of judgement and burning, Esa. 4.4. These shall stand in judgement, yea dwell with everlasting burn, Esa. 33.14. [For I also with held thee] Either by sickness, as aforesaid, or by a spirit of restraint, a gift that God gives to men, yea to the rebellious also, that the Lord God might dwell amongst them, Psal. 68.18. in his Religion and worshippers; which else the wicked would never suffer. Thus God chained up Laban, and made Saul to melt over David, etc. Now many take this poor counter, (that is, I am not as some others are, so bad as the worst) and set it down for a thousand pound. Our Saviour indeed is said to have looked upon the young Pharisee, and to have loved him, Mark. 10.21. because he saw him to be a tame man, free from foul crimes, and fit to live in a Commonwealth: But no otherwise then as we love pictures, which are pretty things to look on, and that's all they are good for. A better nature, if rested in, is but a beautiful abomination, a smooth way to hell. And yet, say what we can, this kind of men grow crooked and aged with good opinions of themselves, and can seldom or never be set strait again. They will trust in Moses, Job. 5.45. and when they have sick fits and qualms of conscience, lick themselves whole by their repentance, and so rest in it: Which made Austin say, that Repentance damneth more than sin. They seek not to be saved by the righteousness of faith, neither see they any necessity of growing from faith to faith. No, they are set, they are as good as ever they mean to be; they that outstrip them are too forward, they that fall short of them, are deeply censured. Vers. 7. Now therefore restore] Let knowledge reform what ignorance offended in. The times of ignorance God winked at, but now commandeth all men every where to repent, Act. 17.30. As a Master, when he sets up his servant a double light, expects more work and better. We have a privilege not only above the blind Ethnics, but above the Church of the Old Testament. The sea about the Altar was brazen, 1 King. 7.23. And what eyes could pierce through it? Now our sea about the Throne is glassy, Rom. 4.6. like to Crystal, clearly conveying the light and sight of God to our eyes. God hath destroyed the face of the covering cast over all people, Esa. 25.7. And we all with ope● face beholding, as in a glass, the glory of the Lord, must see to it, that we be changed into the same image from glory to glory, 2 Cor. 3.18. If those good souls passed from strength to strength, Psal. 84.7. travelling many a weary step, to see the face of God in Zion, in the obscure glass of the Ceremonies; vae torpori nostro, woe to us, if now, that such a light is sprung up, we walk not as children of that light! To know heavenly things, is to ascend into heaven, Prov. 30.3, 4. And to know our masters will is a great talon; of all other, there is a much in that, Luke 12.48. But then, not to do his will so known, is to be beaten with many stripes. None so deep in hell, as your knowing men, because they imprisoned the truth (which is as a Prophet from God) in unrighteousness, Rom 1.18. they kept it in their heads, as rain in the middle region, Sapientes sapienter descendunt in infernum. Bern. not suffering it to warm their hearts, or work upon their affections; therefore came wrath upon them to the utmost. None are oftener drowned than they that are most skilful in swimming. So none sooner miscarry then men of greatest parts. [For he is a Prophet, and he shall pray for thee] The proper work of a Prophet, Jer. 27.18. If they be Prophets, let them entreat the Lord; they shall be heard, when others shall not, as the father's blessing is most effectual; as the child could not be raised till Elisha came himself, nor the sick be healed, till the Elders of the Church be called for, Jam. 5.14. The Apostles divided their time betwixt praying and preaching, Act. 6.4. So did the Priests of the Old Testament, Deut. 33.10. They shall teach Jacob thy judgements, they shall put incense before thee. As with every sacrifice there was incense, so should every Ministerial duty be performed with prayer. St. Paul gins his Epistles with prayer, and proceeds and ends in like manner. What is it that he would have every of his Epistles stamped with by his own hand, but prayer for all his people? 2 Thess. 3.17, 18. [Thou shalt surely die] So dear to God are his Saints, that he grievously punisheth, even Kings for their sakes; as Jehoram in his bowels with an incurable disease, 2 Chron. 21.18 Non desunt qui ad phthiriasin referunt, quo av●s quoque ipsius Herod. mag. periit. Beza Annot. in Act. 12. Oro●ius. He protested, siquam sui corporis partem Lutherianismo sciret insectam revulsurum illicè, ne longiùs serperet. Sleid. Comment. l. 9 Act & Mon. 1914. the two Herod's by the lousy malady. Maximinus the Emperor, a cruel persecutor, cast upon his bed of sickness by God, was glad to crave the prayers of the Church, as Eusebius relates it. Valens being to subscribe an Order for the banishment of Basil, was smitten with a sudden trembling of his hand, that he could not: Afterward he was burned to death by the Goths, whom he had corrupted, by sending them Arrian teachers. The putting out of that French Kings eyes, which promised before with his eyes to see Anne du Bourg (one of God's true servants) burned, who seethe not to be the stroke of Gods own hand? Then, his son Francis not regarding his father's stripe, would needs yet proceed in the burning the same man. And did not the same God, give him such a blow on the ear, as cost him his life? As for Charles the ninth, author of the French massacre, though he were wittily warned by Beza to beware (upon occasion, of that new Star appearing in Cassiopeia, Novem 1572. which he applied to that Star at Christ's birth, and to the infanticide then) with, Tu verò, Camden's Elis. sol. 165. Herodes sanguinolente, time; yet because he repent not, God gave him blood to drink, as he was worthy; for the fifth month after the vanishing of this Star▪ Constans fama est illum, Act. & Mon. fol. 1949. dum è variis corporis partibus sanguis emanaret, in lecto saepe volutatum, inter terribilium blasphemiarum diras tantam sanguinis vim projecisse ut, paucas post horas, mortuus fuerit. This Charles the ninth, in the massacre of Paris, beholding the bloody bodies of the butchered Protestants, Spec. bell. sac p. 248. and feeding his eye upon that woeful spectacle, is said to have breathed out this bloody speech, Quam bonus est odor hostis mortui! Another great Queen, seeing the ground covered with the naked carcases of her Protestant Subjects said, M. Newcom●n Fast Serm. 27. Like Hannibal's O formosum spectaculum. De Alexandra Josephus. Act & Mon. fol. 1 901. that it was the bravest piece of Tapestry that ever she beheld; but it was not long that she beheld it. Our Queen Mary, though non naturâ sed Ponti●iciorum arte ferox (Ipsa solùm nomen regium ferebat, caterùm ●mnem reg●i potestatem Pharisaei possidebant) died of a Tympany, or as some (by her much sighing before her death) supposed, she died of thought and sorrow, either for the loss of Calais, or for the departure of King Philip. This King going from the Low-countries into Spain by Sea, with resolution never to remove thence, fell into a storm, in which almost all the Fleet was wracked, his householdstuff of very great value lost, and himself hardly escaped. Hist. of Coun. of Trent. 417. He said he was delivered by the singular providence of God, to root out Lutheranism, which he presently began to do; protesting that he had rather have no Subjects, than Lutheran Subjects. Whether it was this Philip or his successor▪ I cannot certainly tell. But Carolus Sexiba●●● tells a lamentable story of one of those two Phillips: Hear him else, Vlcerum magnitudinem, multitudinem, acorbitatem, fatorem, lecto tanquam durae cruc●, ●●●o integra, affixionem, ut in nullam prope commoveri partem possit, acres continuosque inner 'em sex podagrae dolores, febrim 〈◊〉 cum dup●ici per an●os 〈…〉 intima, Carot. S●rib●n. Instit. princip, c. 20. adeoque & ossi●●● medullas depascentem gravissimam 22. dierum dysenteriam, qu● n●c moram dar●t, nec detersion●m admitteret, perpetua stoma●hifastidia, nullo po●u sitim medicandam, capitis & oculorum insanos dolores, ingentom puris ex ulcaribus redundanti●●▪ quae binas indies scutellat divite padere impleret: Inter her, malignissimi oder is gravitat 〈◊〉, quae om●●em illi sou●●um ademerat; hac, inquam▪ Rex potentissimus longo tempore perpessus est. So true is that of an Ancient. Potentes pot●utèr torquebuntur. Be wise now therefore▪ Psal. 2.10. O ye Kings: Kiss the son, lest he be angry. He can soon break men with his iron Mace, and dash them in pieces as a potter's vessel. Ingentla, heresicia, ingentia slagitia, ingentia supplicia, as the Centurists have it. Christ shall reign, when Kings and Kesars' shall lie in the dust. Rev. 19.16. expounded. His name is King of Kings, and Lord of Lords; and this name is written upon his Vesture (that all creatures may see his power) and upon his Thigh, to show the eternity of his Monarchy, in his children and posterity. This everlasting Father shall have an endless government, Esa. 6.6,7. He shall see his seed (the fruit of his thigh;) he shall prolong his daye●, and the pleasure of the Lord shall prosper in his hands, Esa. 53.10. I shut up this Discourse with the story of Ladislaus King of Bohemiae and Hungary, who most unjustly had caused Ladislaut, son to Hunniade●, to be beheaded; and together with many other Popish Princes, had conspired to root out the true Christians in Bobemia; which should have been put in execution at the time of hi● marriage: immediately before, in the midst of his great preparations he sell sick, Bu●●●●●ru● and within thirty six hours died of a postilent sore in his gro●●. Paul. 〈◊〉. Like as Attila● that King of Huns, and scourge of Christendom, had died before, being suffocated in his own blood, at such time as he celebrated his wedding, having distempered his body with excess in wine and venery, adeò ut proverbio deeo dictam fit, eum per eandem partem animam profudisse, Jacob. Revius. per quam accepera●. He went out of the world the same way that he came into it, and sent his soul, as a harbinger to the devil, to provide room for his body Vers. 8. Therefore Abimelech risen early, etc.] He made hast●, and delayed not to keep God's Commandments, Psal. 119.60. This is check to out dulness, whom so many exhortations and menaces of God's month move not to amend. Some be semper victur, as Seneca saith, they defer so long till the Draw bridge be taken up, till the gale of Grace be blown over, till the Bridegroom go by, and so are shut out with the foolish Virgins, for their lingering and futhring. Nol●te vero tempus in ●●gis ter●●e, vel Crus, ut ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vox crat Archiae illius Thcban●rum praefecti. Seria, rejectis in hilari compotatione, literis indiciis hodie 〈…〉, proteliere. At the next pu●●e of breath thou mayst blow away thy life; or, by not discerning thy time, thou mayst lose thy soul, as Saul did his Kingdom. Opportunities are headlong. [And culled all his servants] Nature taught Infidels to take ●●re of their own families. Socrates is said to have called Philosophy down from heaven to earth; that is, W●l●●● in Tiliani 〈◊〉. Philosoph. to have directed men to be good at home, and setting aside other studies, chief to mind, Aedibus in propriis quae prava aut recta gerantur. Cato said that he could pardon all men's faults, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in vita. Suetou in Aug. c. 65. save only the faults of his own family. And Augustus, when he went about to restrain garish attire, and looseness of life in others, was scared and upbraided at Rome, with the excesses and enormities of his own household. He had three untoward children whom he was won● to term tres vomicas, tri● carcinomara. So many mattery impostumes, ulcerous sores. His wife Livia was thought to be too familiar with her friend and Physician, Endemus; Pliny calls him her Paramour. Tacitus saith, he was specie artis, frequens secretis. All this might be without his fault, but not without his reproach. The malicious Pharisees could object it to our Saviour; Thy Disciples wash not, thy Disciples fast not, etc. As if he were much to blame for suffering such things. And surely, he is not a complete Christian, walks not in a perfect way, Psal. 101.2. that is not good at home, that is not relatively good. The fifth Commandment is called by Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mixed Commandment, and made a part of the first Table. It is therefore set betwixt both Tables of the Law, saith Another, because all we get from God or men, we bring it home to our houses (as Abimelech here relates his divine dream to his servants) the place of well-employing it. [And the men were sore afraid]. This fear freed them; for according to men's fear, Bradford of Repent. so is God's displeasure, Psal. 90. Cavebis si pavebis, Rom. 11.21. But they that tremble not in hearing, shall be crushed to pieces in feeling, said that Martyr. This was a sign that the Israelites feared God, when they believed God, and his servant Moses, Exod. 4.31. The best way of prevention is to tremble at God's judgements, whiles they hang in the threaten. But frequentissimum initium calamitatis, securitas, saith Paterculus. Sola igitur securit as est, nunquam esse securum, sed semper pavidum & trementem, R. Grostbead. Coloss. 3.23. saith another. Should servants fear their masters, because they have power over the flesh, and not we fear God, & c? Vers. 9 ‛ What hast thou done unto us, etc.] Some warmth must be in a reproof, but it must not be scalding hot. Words of reviling and disgrace, Aegros, qu●s potus fortis non curavit, ad salutempristi●am aquatep●us rev●eavit. Greg. they scald as it were; but words that tend to stir up the conscience to a due consideration of the fault (as here) they be duly warm, and tend to make the physic work more kindly. How could Abraham resist this sweet and sovereign reprehension? How could he but be much ashamed, that he should give occasion to it? No oratory is so powerful with good natures as that of mildness. Remember to reprove with modesty and moderation. Vers. 11. Surely the fear of God, etc.] The only best curb to restrain from evil, and spur to incite to good. All honesty flows from this holy fear. It is a problem in Aristotle, why men are credited more than other creatures? The answer is, On 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man only reverenceth God, therefore you may trust him, therefore you may commit yourself to him. Sed quia alitèr facere non potuit. Velleius. He that truly feareth God is like unto Cato, of whom it is said, He never did well that he might appear to do so, but because he could do no otherwise. You need not fear me, said Joseph to his brethren, for I fear God, and so dare do you no hurt. Ought ye not to have feared God, said Nehemiah to those usurious Jews? Neh. 5.9. Vers. 12. And yet indeed] See the Notes on Chapt. 11.29. Vers. 13. When God caused me to wander] Cum facerent Dii, when they, even God, caused me. The mystery of the Trinity, though Calvin interpret it of the Angels; Mysterium Triados. Jun. as Cartwright likewise doth that of Solomon, which Junius conceiveth to be spoken of the blessed Trinity, There be higher than they, Eccles. 5.8. sc. That Three in One, and One in Three. Vers. 14. And Abimelech took oxen] Great men should be bountiful to good men. Aeneas Silvius was wont to say of learning (how much more may it be said of grace?) Popular men should esteem it as silver, noblemans as gold, Princes prise it as pearls. Arcadius the Emperor gave his Schoolmaster Arsenes, (a holy man) the revenues of all Egypt, desiring him to pray for him. Pecuni● nonegere, quòd mundo jampridèm mortuus esset. Par●i hist prosau. medul. pag. 495. Rom. 12.17. Arsenes promised him his prayers, but refused his rich offer; saying, that he wanted no money, as being long since dead to the world. Vers. 16. I have given thy brother] Not thee, to avoid suspicion. Provide, we must, things honest in the sight of all men: and not only keep a good conscience, but a good name as much as may be; learning this of the unjust Steward, by lawful (though he did it by unlawful) means. For our Saviour noted this defect, when he said, The children of this world, etc. Luke 16.8. It was good counsel that Livia gave her husband Augustus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio in vita. It behoveth thee not only, not to do wrong, but not to seem to do so, etc. We must shun, and be shy of the very show and shadow of sin, if either we tender our credit abroad, or comfort at home. The Church took it ill, that her veil was pulled off, and that she was judged to be a dishonest woman, Cant. 5.7. As in the first Chapter, She prays her Spouse to tell her where she may come to him: for why should she be as one that turneth aside, or as one that was veiled or covered, a sign of lightness and dishonesty, Gen. 38.14, 15. She was willing to eschew all appearance of evil. Some sense the Text thus: I have given thy husband money to buy thee a veil, to cover thy face that all may know thee to be a married woman Vers. 17. So Abraham prayed, and God healed Abimelech] Here was that of Saint James verified. Jam. 5.15. The prayer of faith shall save the sick; and if he have committed sins, they shall be forgotten him. So he is healed on both sides. Melch. Adam in vita Luther. The story of Luther is well known, how by his prayers he recovered Theodorus Vitus of a Consumption, after the Physicians had given him up for dead. The Saints are Gods favourites, they may have any thing of him. Sejanus found Tiberius so facile, that he needed only to ask, Life of Sejanus by P. M p. 5. and give thanks. He never denied him any thing, and ofttimes prevented his request. What shall we think of God's goodwill to his faithful servants and suppliants? Vers. 18. For the Lord had fast closed up all, etc.] In quibus peccamus, in iisdem plectimur. God oft takes notice of the offending member. Dives was tormented most in his tongue, Quià linguâ plus peccaverat, Ev●g. lib. 1. saith Cyprian. Nestorii lingua vermibus exesa. Archbishop Arundel was so smitten in his tongue, that he could neither swallow nor speak, for divers days before his death. Atque id multi tum fieri putabant, Tho. Gascon. in Diction. Theolog. Acts & Mon. 1622. Zonaras. quòd verbum Dei alligasset, ne suo tempore praedicaretur, saith the Historian. The like is reported of Steven Gardiner, Fertur Heraclius Imp. inguine sursùm converso faciem suam perminxisse, nisi urina (tabellâ imo ventri appositâ) averteretur. Idei accidisse creditum, ob incestum cum fratris filia coitum. CHAP. XXI. Verse 1. And the Lord visited Sarah] GOd pays not his people with words only, Plutarch. as Sertorius did his Soldiers. He fool's them not off with fair promises, as Ptolomee (surnamed therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) did his favourites. Pollicitis dives quilibet esse potest. But is real, yea, royal in his promises and perfomances. Of many promisers it may be said, as Tertullian of the Peacock, All in changeable colours; as oft changed as moved. Italians all; as Aeneas Silvius said of Italy, Novitate quadam, nihil habet stabile. Not so their Ancestors, the Romans. They had a great care always to perform their word. Insomuch, that the first Temple built in Rome, was dedicated to the goddess Fidelity. Great men's words, saith One, are like dead men's shoes: he may go barefoot that waits for them. Not so good men, they will stand to their oath, though it tend to their loss, Psal. 15.4. They are children that will not lie, Isai. 63.8. Tit. 1.2. Isai. 65.16. Their Father is a God, that cannot lie. He is the God of Amen, as Isaiah calleth him; and all his promises, are Yea and Amen in Christ Jesus, the faithful and true witness, 2 Cor. 1.20. Revel. 3.14. Judah would not break promise with the Harlot, lest he should be shamed, Gen. 38.23. One of the laws of the Knights of the band in Spain was, That if any of them broke his promise, he went alone by himself, and no body spoke to him, nor he to any. When God serves any so, let him be so served. But the promises are ancient, Tit. 1.2. And not any tittle of them, as yet, ever fell to the ground. Wherefore, gird up the loins of your minds, and trust perfectly on the Grace that is brought unto you, 1 Peter 1.13. Faithful is he that hath promised, who also will do it. 1 Thessalonians, chapter 5. vers. 24. Vers. 2. For Sarah conceived] By the force of her Faith, though at first she faltered, Heb. 11.11. [And bare Abraham a son, in his old age] Beatae senectutis & emeritae fidei filium, Buc hole. as One well calleth Isaac. St. Paul for this saith, he was born after the Spirit, Gal. 4.29. Vers. 3. And Abraham called the name, etc.] A ridiculous name, but such as God had imposed. All Gods ways are foolishness to the World, Christ and all. But (as old men use to say to young) They think us fools; we know them to be so. It will not be long ere they shall wail and howl out; Nos insensati, Wisd 5. we fool's held their life madness, etc. Say therefore with David, If this be to be vile, we'll be more vile. God hath a barren womb for mocking Michal. He is a fool, we say, that would be laughed out of his coat; but he is a double fool that would be laughed out of his skin, that would hazard his soul, because loath to be laughed at. Caligula socerum Scyllanum, molestum ei propter virtutem & affinitatem, ad mortem sibi consciscendam ludibriis adegit. More fool him. Vers. 4. And Abraham circumcised his Son] At Circumcision (so as now at Baptism) names were given. Let them be such as are significant, and may immind us of some good, either person or thing; all will be found little enough, Optima nomina, Columel. ●e re rust. l. 1. c. 7. Ho●at. Epod. 2. non appellando, mala fieri, Alphius foenerator dixisse verissimè fertur. We read of a good woman, that had named her three daughters, Faith, Hope, and Charity. And when she was to be condemned by Bonner; My Lord, said she, If you burn me, I hope you will keep Faith, Hope, and Charity; no by my troth, will I not, quoth the Bishop; Act & Mon. 1798. keep them who will, I'll take no charge of them. We read also of another, that courting an harlot, asked her name: she answered, Marry; whereupon, remembering Mary Magdalen that penitent harlot, he repent him of his evil purpose; and advising the courtesan, to repent by her example, departed, and lived honestly. Strange Viney. in Palest. We cannot have too many monitors to mind us of our duty. Vers. 5. And Abraham was an hundred years old] After twenty years praying, and waiting the fulfilling of the promise; besides, thirteen of those years silence, for aught we read, after the promise of a child. This was a sore trial; but God knew him to be armour of proof, and therefore tried him thus with Musket-shot. Heb. 10.36. Well might the Apostle say, Ye have need of patience, that after ye have done the will of God (and suffered it too) ye might receive the promise. The spoiling of their goods required patience: but this waiting much more. Good men find it casier to bear evil, then to wait till the promised good be enjoyed. This waiting is nothing, Importuno tempore poma decer●unt. Cyprian. but hope and trust lengthened. Which they that cannot do, like children, they pull Apples afore they are ripe, and have Worms bred of them; as those hasty Ephraimites, that set upon the Philistims, and were slain in Gath. They had indeed a promise of the Land, but the time was not yet come: See my Love-tokens, pag. 94. They were weary of the Egyptian bondage, and would have thus got out; but they were too hasty. Fugientes erg● fumum, incidebant in ignem, 1 Chronicles 7.21, 2●. Psalm 78. v. 9 Vers. 6. Prov. 10.1. God hath made me to laugh] A wise son maketh a glad father. Monstri autèm simile est, quandò pro risu sunt fletus, sunt flagellum. And yet this is many a good man's case. How many parents are put to wish Moses his wish, Num. 11.11. Lord, If I have found favour in thy sight, kill me, that I behold not my misery. Had he lived to have seen, what ways his grandchild Jonathan took, what a grief would it have been unto him! Judg. 18.30. Ac proinde studio inseruisse literam Nun, suspensam tamen; in fignum, ●am adesse vel abesse posse, ut fit & filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istius prosapiâ, hujus imitatione. Buxtorf. Tiber. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Jonathan, the son of Gershom, the son of Manasseh, etc. In the best Hebrew Copies, Nun is suspended in that name: whereupon the Hebrews descant, that this Gershom was the son of Moses; but because he and his posterity walked not in the ways of Moses, but rather of Manasses, 2 King. 21. and did his works; therefore the Penman of this Book, would not so far disgrace Moses, as to make him his son, as indeed he was, Exod. 2.1 Chron. 23.14. but rather of Manasses, whom he imitated and resembled. How much better and happier had it been for them both, if they had expressed their father's manners, as Constantine's sons did: of whom it is said, That they had put on whole Constantine, and in all good things did exactly resemble him. Vers. 7. That Sarah should have given children suck] So she had a double blessing, of the belly, and of the breasts. Milk she had at those years, and great store of it too: whence she is said to give children suck, not a child only. She could have nursed another for a need, besides her own. Note, that though she were a great Lady, yet, she was a nurse. Let it not be niceness, but necessity that hinders any mother from so doing; lest she be found more monstrous than the sea-monsters, that draw out their breast, and give suck to their young, Lam. 4.3. If the child must be set out, let a fit nurse be looked after. Quidam scrofae lacte nutritus cum esset, Sphinx Philosoph. p. 235. in coeno sese identidem volutabar. Vers. 8. And Abraham made a great feast] A laudable custom, saith Cajetan, That the beginning of the eating of the firstborn, should be celebrated with a feast. St. Augustine observeth here, That this solemnity at the weaning of Isaac, was a type of our spiritual regeneration: at, and after which, the faithful keep a continual feast. Let us keep the festivity, or holiday, saith Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. ap. Plutarch. that feast of fat things full of marrow, of wines on the lees well refined, Isai. 25.6. proceeding from milk to stronger meat, Heb. 5.12. and being to the world, as a weaned child. His mouth doth not water after homely provisions, that hath lately tasted of delicate sustenance. Vers. 9 And Sarah saw the son of Hagar mocking] At that mystical name Isaac, as a gaud, or laughingstock. At the feast also, made upon such a frivolous occasion. As who should say, What care I, though this ado be made now about Isaac's weaning? I am the firstborn, and beloved of my Father, who will not deny me the inheritance. This Sarah had soon spied, or overheard, Liberorum curiosi sunt parents. The mother especially observeth the wrong done to the child. And besides, Dislike soon spies a fault. Textor. epist. A fault it was no doubt, and a great one too. Otherwise, the Apostle would not have called it persecution: Gal. 3. nor God have punished it with ejection. Machiavelli, that scoffing Atheist, rotten in the prison at Florence. Jeering Julian had his payment from Heaven. Sir Thomas Moor (qui scopticè & scabiose de Luthero & Religione Reformata loquebatur) lost his head. Another lost his wits for mocking at James Abbes Martyr, as a mad man; for that, Act. & Mon. fol. 1904. having no money, he gave his apparel to the poor; some to one, some to another, as he went to the stake. What's truth? Joh. 18.38. said Pilate to our Saviour, in a scornful profane manner. Not long after which, he became his own deathsman. Appian scoffed at Circumcision, Joseph●●. and had an Ulcer at the same time, and in the same place. Surely, God is the avenger of all such: he calls it blasphemy in the second Table, and shows his wrath from Heaven against it, as that which proceeds from the very superfluity of malice (as here in Ishmael) and tends to murder. The Hebrew word here used, signifies, that he not only mocked Isaac, but also made others to mock him. Vers. 10. Cast out this bondwoman] Who had been (likely) either an Author or Abettor of her son's sin, in ambitiously seeking the inheritance. Out they must therefore together: as all Hypocrites one day must be cast out of God's Kingdom. Heaven is an undefiled inheritance: no dirty dog ever trampled on that Golden pavement. There is no passing è coeno in coelum. Heaven would be no Heaven to the unregenerate. Beetles love dunghills better than ointments; and Swine love mud, better than a garden. Paris ut vivat, Horat▪ epist. 2. regnetque beatus Cogi posse negat.— Vers. 11. And the thing was very grievous, etc.] See; there's grief sometimes betwixt the best couples, as abovesaid, Chap. 16.5. But why was it so grievous to cast out Ishmael, when in the next Chapter, it seems no such grief to him, to slay Isaac? Surely for that, here, he hears only his wife's voice: there he well understood it to be the will of God. Baldassar in epist. ad Oecolamp. Veniat, veniat verbum Domini, & submittem●● illi, sexcenta si nobis essent colla, said that Reverend Dutchman. When Abraham came to know is was Gods will, as well as Sarahs', he soon yielded. Vers. 12. In all that Sarah hath said unto thee, etc.] The wife than is to be hearkened to, when she speaks reason. Sampsons' mother had more faith than her husband: And Priscilla is sometimes set before Aquila. Paul's hearers at Philippi, were only women at first, Acts 16.13. And Saint Peter tells Christian wives, that they may win their husbands to Christ, 1 Pet. 3.1. by their chaste conversation coupled with fear. The Scripture is said to say, what Sarah here saith, Gal. 4.30. Vers. 13. Because he is thy seed] So bountiful a master is God, so liberal a Lord; that he blesseth his servants in their seed too. We count it a great favour, if an earthly lord give an old servant a country cottage, with some small annuity for life; but God's love extends beyond life: as David's love to Jonathan preserves Mephib●sheth from the Gallows, yea, promoteth him to a princely allowance, Act & M●●. ●ol. 1481. and respect at court. Your children shall find and feel it, double and triple, (said that Martyr) whatsoever you do or suffer for the Lords sake. V 14. And Abraham risen up early] He was not disobedient to the heavenly vision, but set upon the execution of Gods will with expedition. Voluntas Dei, necessitas rei. A godly man says Amen to Gods Amen, go it never so much against the hair with him: He puts his Fiat, his Placet to Gods; and saith, as Acts 21.14. The will of the Lord be done, which was Vox verè Christianorum, as One saith. Vers. 15. And the water was spent in the bottle] All creature-comforts will fade and fail us; as the brook Cherith dried up whiles the Prophet was drinking of it; as those pools about Jerusalem, that might be dried up, with the tramplings of horse and horsemen, 2 King. 19.24. But they that drink of Christ's water, shall never thirst: For it shall be in them (as the widow's oil, or Aaron's ointment) a well springing up to eternal life, Joh. 4.14. [She cast the child, etc.] Whom till then, she had led in her hand, faint, and ready to die for thirst; who erst lived at the full in his father's house, but could not be contented. God loves to let us see the worth of his favours by the want of them: Carendo p●tiùs quàm fruend●. To chasten men's insolency with indigency, as he did the prodigal in the Gospel. Vers. 16. Let me not see the death of the child] This, Babington. saith an Interpreter, was but poor love. Give me a friend that will not leave in the instant of death, Gen. 46.4. [She lift up her voice and wept] Asdruball Hinds by calving, so we by weeping cast out our sorrows, Job 39.3. Expletur lathrymis, egeriturque dolour. Vers. 17. And God heard the voice of the lad] Weep hath a voice, Psal. 6.8. And as Music upon the Waters sounds farther and more harmoniously then upon the Land, so Prayers joined with Tears. These, if they proceed from Faith, are showers quenching the devil's cannon-shot; a second Baptism of the soul, wherein it is rinsed anew, nay, perfectly cured: As the tears of Vines cure the Leprosy, as the lame were healed in the troubled waters. Whether Hagars and Ismaels' tears were for sin, Lachrymas angustiae, exprimit crux; Lachrymas poenitentiae, peccatum. or for the present pressure only, I have not to say. But God is so pitiful, that he hears and helps our affliction, as he had done Hagars once afore, Gen. 16.11. And as our Saviour raised the young man of Nains, though none sought to him, merely because he was the only son of his mother, a widow, the stay of her life, and staff of her old age. See a sweet place, 2 King. 14.26, 27. Vers. 18. For I will make him a great nation] A Nation by himself, as he had promised to Abraham. This had not come to pass, had not she miss of her way to Egypt, and wandered in this wilderness. God, by his providence, ordereth our disorders to his own glory. Gregor. Divinum consilium dum devitatur, impletur: Humana sapien●ia dum reluctatur, comprehenditur. Vers. 19 God opened her eyes▪ etc.] The well was there before; but she saw it not till her eye, were opened. So till God irradiate both the Organ and the Object, we neither see nor suck those breasts of consolation, Isai. 66.11. We turn the back, and not the palm of the hand, to the staff of the promises. Vers. 20 And God was with the lad, etc.] The fountain of Hagar (saith a Divine) lying between Bared and Kadesh-barnea, was afterward called the well of the living God; and seemeth mystically to represent Baptism, the laver of regeneration. For the Church like Hagar, with her son Ishmael, travelling through the wilderness of this world, is pressed with a multitude of sins and miseries, etc. Wherefore they joining together in Prayer, crave to be refreshed with the water of life. For Hagar signifieth a Pilgrim. Itinerar. script. fol. 95. Ishmael, a man whom the Lord heareth; who travelling together with her Mother the Church in this World, fighteth against the enemies thereof, and shooteth the Arrows of Faith against all infernal and cruel beasts and lusts. Thus he. Vers. 21. And his mother took him a wife] Adeò est juris non gentium, sed ipsius naturae, ut parentes matrimonia liberis procurent. Children are a chief part of their parents goods; therefore to be disposed of by them in marriage. When Satan had commission to afflict Job in his goods, he fell upon his children: Yet in the Church of Rome, Parents consent is not much regarded. Vers. 22. God is with thee in all that thou dost] Natural conscience cannot choose but stoop to the Image of God stamped upon the Natures and Works of the godly. When they see in them that which is above ordinary, they are afraid of the name of God called upon by them. Deut. 28.9, 10. Their hearts even ache and quake within them. Vers. 23. Swear unto me here by God, etc.] This visit, we see, was more of fear then of love (there can be no hearty love indeed, but between true Christians.) King's then have their cares, Crowns their crosses: Thistles in their arms, and Thorns in their sides. This made one cry out of his Diadem, O vilis pannus, &c And Canutus set his Crown upon the Crucifix. Frederick, the Elector of Saxony, is said to have been born with the sign of a Cross upon his back: S●●●et. Aunal. and the next night after that, Rodulphus Rufus was crowned Emperor of Germany, An. Dom. 1273. over the Temple, where the Crown was set upon his head, a golden Cross was seen to shine, like a Star, to the admiration of all that beheld it. These were the same Emperor's Verses concerning his Crown Imperial, Nobil●s es fatcor, rutilisque onera a lapillis: Don. Pa●e. hist prodan. medulla. 7 23. & 728. Innunieris curis sed comitata venis; Quod benè si nossent omnes expendere, nemo Nemo foret, qui te tollere vellet humo. Vers. 24. I will swear] Abraham quickly consents to so reasonable a request, from so honourable a person. The wisdom from above is easy to be entreated. The churl Nabal holds it a goodly thing, Jam. 3.17. Matth. 6. to hold off. It is but manners to reciprocate: very Publicans can find in their hearts, to do good to those that have been good to them. Vers. 25. And Abraham reproved Abimelech] Inferiors may reprove their superiors, so they do it wisely and modestly. Vers. 26. I wots not who hath done this thing] A fault it might be in Abraham, not to complain to the King. For many a good Prince, is even bought and sold by his Officers and Councillors, as it was said of Aurelian the Emperor; who might know nothing but as they informed him. As of another Germane Prince it was said, Esset alius, si esset apud alios. Bucholc. V 27. Abraham took sheep and oxen] In token of true and hearty reconciliation. Reconciliatio●es, saith Menander, Menander. sunt lupina amicitiae Let it be so among heathens. But we have not so learned Christ. Vers. 31. They swore both of them] Or, they were sworn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is passive: To show, that an oath is not rashly to be undertaken, but by a kind of necessity imposed. It comes of a root that signifies to satisfy; because he, to whom we swear, must therewith be contented. An oath is an end of strife, Heb. 7. saith the Apostle: The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hedge, which a man may not break. Vers. 32. A Covenant] Foed●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic fidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 33. Abraham planted a grove] That he might have a private place, for prayer and meditation. And thus he improved and employed that late place, he had made with Abimele●h. Oh that God would once more try us, and trust us with the blessing of peace! How should we now prise it, and praise him for it. Bona à tergo formosissima. Vers. 34. Many days] Twenty five years at least: for so old was Isaac when he went to be sacrificed. Some Halcyons God vouchsafes to his afflicted, and tossed with tempest: Isai. 54. 1●. Some rest and repose to his poor Pilgrims. Laus Deo. CHAP. XXII. Vers. 1. God did tempt Abraham] TEmptation is twofold; 1. Probationis. 2. Perditionis. The former is of God, the latter of the devil. God is said to tempt, when he puts us upon the trial of our faith and obedience, that he may do us good in the latter end, Deut. 8.26. Satan ever seeks to do us hurt. He, when he comes to tempt, comes with his sieve as to Peter. Christ with his fan, Matth. 3.12. Now a Fan casteth out the worst, and keepeth in the best; a Sieve keepeth in the worst, D. Playfere. and casteth out the best. Right so Christ (and histrials) purgeth out corruption, and increaseth grace: contrarily the Devil, if there be any ill thing in us, confirmeth it; if faith, or any good thing in us, he weakeneth it. Now the temptations of Satan are either, 1. Of seducement, Jam. 1.15. ●r 2. of buffetting and grievance, 2 Cor. 12.7. In seducement we are pressed with some lesser or darling corruption, whereto our appetites by nature are most propense. And here Satan hath his machinations, 2 Cor. 2.11. methods, Eph. 6.11. depths, Rev. 2.24. darts, Eph. 6.16. fiery darts pointed and poisoned with the venom of Serpents, which set the heart on fire from one lust to another. In buffet we are dogged with foulest lusts of Atheism, self-murder, etc. such as Nature startleth at, and abhorreth; and these, if we resist, and be merely passive, are only our crosses, Satan's sins. For before a temptation can be a sin, it must have somewhat of coveting in it. And trials are only taps to give vent to corruption. Vers. 2. Take now thy son, thine only son Isaac, etc.] This was the last of Abraham's ten trials, and the forest. All our troubles to this, are but as the slivers and chips of that cross, upon which this good Patriarch was crucified. Origen hence persuades parents to bear patiently the loss of their children. Laetus offer filium Deo, esto sacerdos animae filii tui, etc. Abraham was not only to kill his only son (which yet was more than to have tome out his own heart, with his own hands) but to cut him in pieces, to lay him orderly on the Altar, after the manner of a sacrifice, and to burn him to ashes; himself making and tending the fire, and putting him in, piece after piece, when any was out. A hard and heavy task; especially, since it directly crossed the promise, that in Isaac all nations of the earth should be blessed; and seemed to involve the utter ruin of all mankind. Here Reason was at a stand: It was faith only that could extricate the perplexed Patriarch, by giving him to know that God was able to raise him up even from the dead, Heb. 11.19. Hoc, Abrahamum fecit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was it that kept him from tripping. [Get thee into the Land of Moriah] Both abraham's great temptations began with one strain vade tibi, Get thee gone, Gen. 12.1. Gen. 22.2 Hear God led Abraham into temptation, but delivered him from evil. Have you not been tempted (saith a Holy man) in this or that kind? It is because God in mercy would not lead you into temptation. Baines Letters. Yea this is in some sort more to be acknowledged then victory, when you are tempted. For not to be tempted is more immediately from God, and less in man's power then to prevail against temptation: Sith nothing doth overcome us against our will: but without our will God doth lead us into trial: for he knoweth we would taste little of these if we might be our own carvers. Vers. 3. And Abraham risen up early, etc.] To show his prompt and present obedience. He neither consulted with his wife, nor with his own reason. Exod. 4. She might have haply hung upon him and hindered him, as Zipporah did Moses to the hazarding of his life. He captivates all the powers of the soul to his Creator, goes after him without sciscitation, and so shows himself to be renewed in the spirit of his mind; that is, in his natural reason: for that like an old Beldame, is the mother and nurse of all our distempers and outstrayes. Cassianus tells us of a young man that had given himself up to a Christian life: And his parents, Cassianus. misliking that way, wrote letters to dissuade him from it; which when he knew, he would not once open them, but threw them in the fire. Let us do so, by the suggestions of flesh and blood, and the counsel of carnal friends, or we shall never rest and feast in Abraham's bosom. I know not by what reason (said Borthwick the Scotch Martyr) they so called them my friends, Act & Mon. fol. 1157. which so greatly laboured to convert me (as they called it:) neither will I more esteem them, than the Madianites, which in time passed called the children of Israel to do sacrifice to their Idols. Vers. 4. Then on the third day] A great while for him to be plodding, ere he came to the place. But we must conceive that his brains were better busied, than many of ours would have been therewhile. We must not weigh the cross, for than it will prove heavy: we must not chew the pill, but swallow it whole, else it will prove bitter. We must not plod too much, but ply the Throne of Grace for a good use and a good issue of all our trials and tribulations. Vers. 5. Abide you here with the Ass] This the Hebrews use for a proverb, against such as are dull and uncapable. Zophar saith, That man is born as a wild-asses-colt. As an Ass' foal for rudeness, and a wild-asses for unruliness. Job. 11.11. It imports that he is untamed and untractable, till a new heart be put into him. Agur had not the understanding of a man, till he spoke to Ithiel and Vcall for it, Prov. 30.1, 2. He wants the totum hominis, that doth not fear God and keep his Commandments. Eccles. 12.13. Tu & Asinus unum estote, Alex. Cook. his Abatement of Popish brags. Epist. will not do it, which was the counsel given to a young Novice, entering a Monastery. [And come again to you] Nesciens formam rei futurae, prophetavit sciens de eventu, prophetavit quod ignoravit, saith Amb. Vers. 6. And laid it upon Isaac his son] Who was herein a lively type of Christ, bearing the cross, whereon he was offered up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plutarch, speaking of the Roman fashion of crucifying malefactors. And surely it was by a wonderful providence of God, that the Jews brought our Saviour to Pilate to be put to death; sigh they hated nothing more than to confirm or countenance the Roman tyranny among them, by any means. Hence Gamaliel gave counsel to dismiss the Apostles, Act. 5.38. And hence the chief Priests and Rulers took it so exceeding heinous, that Paul was taken out of their hands, by the chief Captain, Act. 23. But God had a hand in it, that this and other types and Scriptures might be fulfilled, that foretold the very manner of his death on a tree. Let the Jews stumble now at the cross, and fall backward. Let the Gentiles jeer us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (borreo dicere) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita peregr. Omnis hom● aut est cum Christo regnaturus, aut cum Diabolo cruciandus. Aug. Justin. l. 18. as Luci●n doth, for that we deny the multitude of their gods, and yet believe in a crucified God. Let us desire to know nothing but Christ, and him crucified; and if ever we desire to be Kings in heaven (and every man must be aut Caesar, aut nullus, a King, or a caitiff.) Let us seek by the eye of faith to see the Sun of righteousness in the West (as Stratoes' servant taught him:) Let us look upon Christ hanging on the cross, dying on that Altar, and we shall live for ever. Vers. 7. Where is the Lamb, for a burned offering] Isaac was not to be told now, what belonged to a sacrifice. He had been long since taught by his father, what was to be done in the service of God. When I was young, my father taught me, saith Solomon, Prov. 4.4. so did his mother also, Primas in Philip. Greg. Moral. l. 27. c. 14. Prov. 31. in her lemuel's lesson. Plantas tenellas frequentius adaquare proderit, saith Primasius. Vers. 8. God will provide himself a Lamb] A pious and precious Proverb; much to be mused on, and made use of, Qui finxit alas papilioni, is curabit omma. when we are in an exigent, and see not whither to turn us. Then say, Deus viderit▪ God will with the temptation also give an issue, 1 Cor. 10.13. Necesse est adesse divinum, ubi humanum cessat auxilium, saith Philo. Sciat etiam Celsitudo vestra (saith Luther in a letter to the Prince Elector of Saxony;) S●u●tet. Ann. I would your Highness should well know, that businesses are far otherwise carried, and concluded in heaven then at the Diet at Norinberg, etc. And to Philip Melancthon he writes thus: Si nos ruemus, ruet Christus unà, ille regnator mundi: & esto ruat, etc. Sed scribo haec frustrà, quia tu, Scu●tet. Annal secundùm philosophiam vestram, has res ratione regere▪ hoc est, ut ait ille, cum ratione insanire pergis, & occidis teipsum; nec vides prorsus extra manum tuam & consilium positam esse causam, etiam extra curam tuam velle agi. Vers. 9 And they came to the place] Mount Moriah where the Temple was afterwards built. This was a little from Salem, 2 Chron. 3.1. as Mount Calvary also, was a little from Jerusalem. [And bound Isaac his son] Who struggled not, neither resisted, though able for his age (being twenty five year old, as Josephus makes him; others thirty three) to have overmastered his old father. He was acquainted with God's counsel, saith Luther, wherein he rested. Yet he was bound, 1. For that the rite of sacrifices so required. (●ee 2 King. 10.12.) 2. Lest any involuntary motion by pangs of death, should be procured. Whence divers of the Martyrs, as Ridley, Rawlins, etc. desired to be bound fast to the stake, lest the flesh should play its part. R●●●ins)▪ when the Smith cast a chain about him at the stake, I pray you, good friend, said he, Knock in the chain fast; for it may be, Act. & Mon. ●ol. 1415. that the flesh would strive mightily. But God of thy great mercy give me strength and patience, to abide the extremity. Nature at death will have a bout with the best, whether he die as Elis●a, slowly, or as Eliah, suddenly. Vers. 10. And Abraham stretched forth his hand, etc.] What Painter in the world can possibly express the affection of Abraham, when thus he bond his son, and bend his sword? Surely that Painter that set forth the sacrificing of Iphigenia, Aspi●● vulius ecce meos, uti●amque ●culos in pectora po es Inser●re. Sol Phetonti, apud Ovid 1 Cor. 3. would here also have drawn Abraham, as he did Agamemnon, with his face veiled; as not able to delineate his unconceivable grief. But a man in Christ is more than a man, and can do that that other men, cannot reach unto. It was a matter of blame to the carnal Corinthians, that they walked as men: And our Saviour looks for some singular thing to be done by those that pretend to him, Matth. 6.47. Abraham had denied himself in his beloved Isaac, and therefore went an end with his work, hard though it were. Another that hath not done so, shall find a heavy business of it, an unsupportable burden. Sozomen tells of a certain Merchant, whose two sons being taken captives, Sozom l. c. 14. and adjudged to die, he offered himself to die for them; and withal promised to give the Soldiers all the gold he had. They pitying the poor man's calamity, admitted of his request for one of his sons (which he would) but let them both scape they could not, because such a number must be put to death. The miserable man therefore, looking at and lamenting both his sons, could not find in his heart to make choice of either (as overcome with an equal love to them both) but stood doubting and deliberating, till they were both slain. At the siege of Buda in Hungary there was among the Germane Captains a Nobleman, called Erkius Raschachius, whose son a valiant young Gentleman being got out of the Army without his father's knowledge, bore himself so gallantly in fight against the enemy, in the sight of his father and the Army, that he was highly commended of all men, and especially of his father that knew him not at all. Yet before he could clear himself, he was compassed in with the Enemy, and valiantly fight, slain. Raschachius exceedingly moved with the death of so brave a man, ignorant how near he touched himself, turning about to the other Captains, said, This noble Gentleman, whatsoever he be, is worthy of eternal commendation, and to be most honourably buried by the whole Army. As the rest of the Captains were with like compassion approving his speech, the dead body of the unfortunate son rescued, was presented to the most miserable father; which caused all them that were there present, Tu●kish hist. to shed tears. But such a sudden and inward grief surprised the aged father, and struck so to his heart, that after he had stood a while speechless, with his eyes set in his head, he suddenly fell down dead, Anno Dom. 1541. Heb. 11. [And took the knife to slay his son] The Apostle saith▪ He did offer him up a slain sacrifice. God took it in as good part as if indeed he had done it, because he would have done it. Every man is so good before God, are he truly desires to be. Bernard. In vitae libro scribuntur omnes, qui quod possunt faciunt, etsi quod debent, non possunt, saith one Father. And another, Augustin. Basil. Tota vita boni Christiani sanctum desiderium est. Ambulas, siamas. Non enim passibus and Deum sed affectibus currimus. Tantùm velis, & Deus tibi praeoccurret, saith a Third. Vers. 11. And said, Abraham, Abraham] Twice for hastesake: yet not at all, till the very instant. When the knife was up, the Lord came. God delights to bring his people to the Mount, yea to the very brow of the hill, till their feet slip, and then delivers them. He reserves his holy hand for a dead lift. Only be sure you look to your calling; for it was otherwise with Jepthta, Judg. 11. whom St. Augustin calls facinorosum & improbum, a lewd and naughty man, in his questions upon the Old Testament. What then would he have said to Thomas the Anabaptist, Stumpf. l. 5. who beheaded his brother Leonard, in the sight of his parents, at Sangall in France, Anno 1526. pretending the example of Abraham? As did likewise those odious Idolaters of old, that offered their children in sacrifice to Moloch, in the valley of Hinnom; which was so called because the poor child put into the arms of the red-hot image, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nohem that is roaring; or because the Priests comforting the parents said, Condime●tum crit tibi. Jalkut ●n Jerem. Jeheun●h Lach. It shall be profitable or pleasant to thee, as Kimchi hath it. So because Abraham planted a grove to serve God in, Gen. 21.33. the Devil, God's Ape, set the blind Heathens a work to plant a thicket near the altar of their god ' Priapus, whereinto his worshippers stepped, when the sacrifice was ended, and there, like bruit beasts promiscuously satisfied their lusts, thereby, as they conceived, best pleasing their God; which was the true cause, as it seems, that the true God commanded, that no Groves should be planted near the place of his worship; and if any were, they should be cut down. Vers. 12. Lay not thine hand upon the Lad] As he was about to do, having armed his pious hand, not only with the knife, but with faith that works by love; as had likewise David, when going against the Giant, he slyes upon him, Bucholcer. perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset a● implicuisset. [Now I know that thou fearest me] With a fear of love, Hos. 3.5. Fulgentius. And here that of Fulgentius is true, and taketh place. Deum siquis parùm metuit, valdè contemnit; hujus qui non memorat beneficentiam, auget injuriam. God knew Abraham's fear before, but now he made experience of it. Nunc expertus sum, saith Junius. Nune omnibus declarasti, saith Chrysost. Vers. 13. Behold behind him a Ram] Belike the Angel called behind him; which when he turned to listen▪ to, he spied the Ram caught in a thicket, Heb. Sab●ech; which signifies the perplexity, winding or binding of a bush or briar. And to this both David seems to allude, Psal. 94.19. and the son of David in that famous Lammah Sabachtani of his, Bastards Serm. on Gen. 22.1. Mark. 15.24. [And Abraham went and took the Ram, etc.] How likely is it, saith One, that we will offer to God Isaac our joy, which will not sacrifice the Ram; that is, mortify our sinful lusts, and the desires of our flesh? God tempteth us now (saith Mr. Philpot Martyr) as he did our Father Abraham, commanding him to slay his son Isaac, which by interpretation signifieth mirth and joy; who by his obedience preserved Isaac unto life, and offered a Ram in his stead. Semblably, we are to sacrifice to God, our Isaac; that is, our joy and consolation; which if we be ready to do, our joy shall not perish, but live and be increased: although our Ram be sacrificed; that is, the pride and concupiscence of our flesh entangled, through sin, with the cares of this stinging world, for the preservation and perfect augmentation of our mirth and joy, Act. & Mon. 1667. sealed up for us in Christ. Thus he. And as God provided another sacrifice (saith a Third) for Abraham, that so he might save his Son, which was a Ram tied and entangled in thorns: Itinerar. Scripturae, fol. 99 so God provided a sacrifice for the salvation of the world, Christ that immaculate Lamb; whose head being crowned with thorns, and hanging on the Cross, by his death opened unto us the door of life, and made us capable of eternal happiness. It is probable, saith Bucholcerus, that Abraham, when he slew and sacrificed the Ram, looked up to heaven with new eyes full of divine light; and that being filled with the Spirit of God, and carried beyond himself, he thought of more things, he felt more, he seemed to see and hear more than was possible to be uttered. Ipse Deus quodammodo expositurus, & declaraturus Abrahae actionis praesentis augustam significationem, Bucholc. in Chrone. p. 187. & manu eum ducturus ad introspicienda hujus sacrificii sui adyta, promissionem de Christo repetit, & jurejurando confirmat. Vers. 14. In the mount of the Lord it shall be seen] God will be found of his in fit time and place. To him belong the issues of death, Psal. 68.20. None can take us out of his hands. He knows how to deliver his, and when, as Peter spoke feelingly, 2 Pet. 2.9. with Act. 12.11. [And Abraham called the name of that place, Jehovah Jireh] To perpetuate the memory of God's mercy, not of his own obedience, which yet was notable, and not to be matched again. If we honour God, we shall have honour; that's a bargain of Gods own making, 1 Sam. 2.31. Vers. 16. By myself have I sworn] God swears for the further confirmation of our faith. For here he swore, not more for Abraham's sake, then ours, as the Apostle shows, Heb. 6.13, 14, 17, 18. As when he spoke with Jacob at Penuel, there he spoke with us, Hos. 12.4. and what he said to Joshua, he said to all, I will not leave thee, nor forsake thee, Heb. 13.5. [And hast not withheld thy son, thine only son] And yet what was this to that sic without a sicut, that hyperbole, that excess of love in God, that moved him to send his Son to die for our sins? He loved Christ far better than Abraham could love Isaac; and yet he gave him up freely, which Abraham would never have done without a command: and to die as a malefactor, and by the hands of barbarous and bloody enemies; whereas Isaac was to die as a holy sacrifice, and by the hand of a tender father. How much more cause have we to say, Now I know the Lord loves me; Psal. 119.106. and to swear as David did, to keep his righteous judgements? Vers. 18. Because thou hast obeyed] This (because) is not so much causal, as rational. Significat non causam meritoriam, sed subalternam, & sine qua non. Vers. 19 Went together to Beersheba] The Hebrews conceive, because here's no mention of Isaac's return, that he was sent by his father to Shem, or that he remained for certain years in Mount Moriah. But this is uncertain. Vers. 20. It was told Abraham] Good news out of a far Country; God usually cheers up his children after sharpest trials; brings them, as once from Marah to Elim, etc. Vers. 23. And Bethuel begat Rebeccah] Rebeccah is born, Sarah dies: Thus one generation passeth, and another cometh. Our children are the Danes that drive us out of the Country. CHAP. XXIII. Vers. 1. And Sarah was an hundred, etc.] IT is observed by Divines, that God thought not fit to tell us of the length of the life of any woman in Script●●e, but Sarah, to humble that sex, that because they were first in bringing in death, deserved not to have the continuance of their lives recorded by Gods Pen. Vers. 2. And Sarah died] The Jews would persuade us that the Devil represented to her the offering of Isaac, whereat she took a conceit and died. This is but a mere conceit of theirs; for Abraham then dwelled at B●orsheb●, now at Hebron. [And Abraham came to mourn for Sarah,] So she was the first, that we read of, mourned for at death; and it is mentioned as an honour to her. Solons Mors m●a ne carea● luchrymis, is to be preferred before, Hin● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Justa defunctorum. Testamentum Augusti praeleg it tanto simulato gemitu, u● non medò ●●x, sed & spirit● deficere● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio Eumse l●gere simulaban● quem nec●vera●t. Dio in Claud. Gen. 37.35. Jer. 31.15. Ennius his Nemo me decoret lachrymis. It is one of the deuce of the dead, to be lamented at their funerals; and the want of it is threatened as a curse in many Scriptures. It is a practice warranted by the best in all ages; and mourn we may in death of friends, so we mourn 1. In truth, and not feignedly. 2. In measure, and not as men without hope. For the first, how grossly did Tiberius dissemble at the death of Augustus, and at the funeral of Drusus? Whereupon Tacitus makes this note, Vana & irris● vero & honesto fidem adimunt. So when Julius Caesar wept over Pompey's head presented to him in Egypt, they that saw it, laughed in their sleeves, and held them no better than Crocodiles tears. So the mourning that Nero and his mother made over the Emperor Claudius, whose death they had conspired and effected, was deep dissimulation. This is no less hateful, then to mourn hearty, but yet immoderately, is unlawful. Here Jacob forgot himself, when so overgrown with grief for his Joseph, and Rachel for the rest of their children, that they would not be comforted. So David for his Absolom: Alexander the Great for his friend Hephesti●n; when he not only clipped his horse and mules hair, Plutar. in vita ●●lop. but plucked down also the battlements of the walls of the City, etc. The Soldiers of Pelopidas were no less excessive, when for grief of his death they would neither unbridle their horses, nor untie their armour, nor dress their wounds. Something here may be yielded to nature, nothing to impatiency. Immoderate sorrow for losses past hope of recovery, is more sullen than useful: Our stomach may be bewrayed by it, not our wisdom. The Egyptians mourned seventy days for Jacob: Joseph (who had more cause, but withal more grace) mourned but twenty days. Mark. 5.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut jam. ●. 1. God flatly forbade his people those heathenish customs, of shaving their heads, and cutting their flesh, Leu. 21. intoken of mourning for the dead. We read in the Gospel of minstrels and people making a noise at the terming-house, as they call it, Matth. 9.23. And the Jews that were comforting Mary, Perinde ac 〈◊〉 intercute laberantes salsamenta comederent. Cartwr. when they saw her rise up hastily, and go forth, followed her, saying, She goeth unto the grave to weep there, Joh. 11.31. Such customs, it seems, they had in those days amongst them, to provoke themselves to weeping and lamentation; which was (saith One) as if they that have the dropsy, should eat salt meats. How much better Father Abraham here, who came indeed from his own tent to Sarahs', to mourn for her (as good reason he had) but exceeded not, as the Jews think is signified by that one letter less than ordinary in the Hebrew word for weep (Libcothah) used here in the text. Baalturim gives but a bald reason of it, parùm flevit; erat enim vetula. Abraham wept not much for her, she being but an oldwife, and past her best. Buxtorfe gives a better, p●tiùs quià luctus ejus fuit moderatus. And therefore also in the next verse it is said, that he stood up from before his dead (where in likelihood he had sitten a while on the earth, as was the manner of mourners to do, Job 2.12, 13. Esa. 47.1.) to take order for her burial, as having good hopes of a glorious resurrection. Excellent for our purpose is that of St. Hierome, Lugeatur mortuus, sed ille quem Gehenna suscipit, quem Tartarus devorat, in cujus poenam aeternus ignis aestuat. Nos, quorum exitum Angelorum turba comitatur, quibus obviam Christus occurret, etc. gravemur magis, si diutiùs in tabernacul● ist● habitemus. Mourn for none, but such as are dead in their sins, killed with death, as those, Rev. 2.23. Vers. 3. And Abraham stood up from before his dead] So she is called eight several times in this Chapter; Pareus in loc. to note that death makes not any such divorce between godly couples and friends, but that there remains still a blessed conjunction betwixt them, which is founded in the hope of a happy resurrection. Jobs children were still his, even after they were dead and buried. How else could it be said, that God gave Job twice as much of every thing as he had before, job. 4●. 10, 13. sigh he had afterwards but his first number of children, viz. Seven Sons, and three daughters? Vers. 4. That I may bury my dead out of my sight] She that had been the desire of his eyes, Ezek. 24.16. the sweet companion of his life, is by death so defaced, that he loathed to look on her. This we are to think on in our mourning for the dead; to bewail the common curse of mankind, the defacing of God's image by death through sin, etc. And yet to comfort ourselves in this, that these vile bodies of ours, shall once be conformed to Christ's glorious body (the standard) in incorruption, Phillip. 3. ult. agility, beauty, brightness, and other most blessed and unconceivable parts and properties. Vers. 6. Thou art a Prince of God amongst us] That is, excellent or prosperous, as Gen. 21.22. and it was their ingenuity and candour to acknowledge it. God's people are Princes in all lands, Psal. 45. Kings they are in righteousness and peace: but somewhat obscure ones, as was Melchisedec, and therefore little set by, 1 Joh. 3.1, 2. Vnkent, unkist, as the Northern Proverb is. So was Christ the heir of all. But we know that when he shall appear, we shall be like him; that's enough for us. In the mean space, the righteous is more excellent than his neighbour (let him dwell by whomsoever) and shall be more prosperous, if it may be for his good. Vers. 7. Abraham stood up and bowed himself, etc.] It is very comely in Christians to salute willingly; and in words and gestures to show civil respect even to wicked men. Abraham's behaviour to these Hittites may shame the most Christians; yea the very Hittites themselves, D. Hall. may teach them good manners. Even the savage Cannibals (saith a grave Divine) may receive an answer of outward courtesy. If a very dog fawn upon us, we struck him on the head, and clap him on the side. Much less is the common band of humanity untied by grace. If Elisha bade his man, or our Saviour his Disciples, salute no man by the way, that was for haste sake; they should not hinder themselves in their journey by overmuch courtesy. Our Saviour was sweet and sociable in his whole conversation, and the proud Pharisees upbraided him with it. He never refused to go to any man's table when invited, yea to Zacheus he invited himself: Not for the pleasure of the dishes, but for the benefit of so winning a conversation. Corn. Nepos in vita Atti●i. Courtesy allureth men's minds, as fair flowers do their eyes. Pomponius Atticus so carried himself at Athens, Harpocrat. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut communis infimis, par principibus videretur. Alexander the Great, got the hearts of his Foot-soldiers, by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fellow-footmen. Aristotle, the better to insinuate into his hearers, read not to them (as other Philosophers used to do) from a lofty seat or desk, but walking and talking with them familiarly, as with his friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Di●g. in Apollo's porch, he made them great Philosophers. Vespasian was as highly esteemed by the people for his courtesy, as Coriolanus contemned and condemned of all for his rusticity. With one churlish breath Rehoboam lost ten tribes, whom he would, and might not recover with his blood. But whatsoever David did, pleased the people. What a deal of courtesy passed betwixt Boaz and his reapers? The Lord be with you, said he; The Lord bles● thee, said they, Ruth 2.4. The Turks salutation at this day is, Salaum al●ek Peace be to thee; the reply is, Aleek saloum, Peace be to thee also. Blounts' voyage into the Levant The Romans had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to our Good-morrow, and Good even. That finger next to the thumb they called Salutaris, Dio in vita Adriani Becman. de Origin. in verbo Digitus. because they put that finger to their mouth (as at this day the Roman Dames do) when they saluted any. Charles the fifth is renowned for his courtesy: when he passed by John Frederick the Elector of Saxony, he ever put off his hat and bowed to him, though he were his prisoner, and had been taken by him in battle. Parei Hist. prosan. Medul. 90● And when he had in his power. Melancthon, Po●eran and other Divines of the Reformed Religion, he courteously dismissed them. As he's the best Christian that's most humble; Peachams Compl. Gentle. so is he the truest Gentleman, that's most courteous. Your haughty upstarts, the French call Gentle▪ villains. Vers. 8. If it be your mind that I should bury my dead] Alexander the Great, lay unburied thirty days together. His conquests above ground purchased him no title for habitation under ground. So Pompey the Great, Nudus pascit aves, jacet en qui possidet orbem, Ciaudiau. Exiguae tellus' is i●ops— cui modò ad victoriam terra defuerat, d●esset ad sepulturam, saith Paterculus. So Wil the Conqueror's corpse lay unburied for three days; daniel's Chron. fol. 50. his interment being hindered by one that claimed the ground to be his. Abraham therefore doth well to make sure of a place of Sepulture for him and his; and this at Hebr●n, which signifieth society or conjunction▪ for the●e lay those reverend couples, Abraham and Sara, Isaac and Rebecca, Jacob and Leah, etc. These died upon the promised Land, and being there buried, kept possession, as it were, for their posterity; as those that are dead in Christ do of heaven, Veieres sepulchrum mortuorum domicilium credebant, & portum corporis appellabant. Turn●b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for the Saints that survive them. Sepulchres are symbols of the communion of Saints, and of the Resurrection of the dead. Hence the Hebrews call Churchyards Beth-chajim the ●ouse of the living. Job also calls the grave the Congregation house of all living, Job 30.23. As the Apostle, after him, calleth Heaven the Congregation-house of the firstborn, Heb. 12.23. The Hebrews call it gu●lam hammàliachim, the world of Angels; and the Author to the Hebrews saith that the Saints are come by Christ to an innumerable company of Angels. Heb. 12. When godly mo● die they are said to be gathered to their people. They do no more than repatriasse, as Bernard hath it; they are not put out of service, but removed only out of one room into another, out of the out houses into the Presence-chamber; D Pres●●●. They change their place, but not their company, as that good Doctor said upon his deathbed: they are gathered by Christ's hand, as Lilies, Cant. 6.2. and transplanted into the Paradise of God. And this, Plotinus the Philosopher had a notion of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Epist. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when breathing his last, he said; That in me, that is Divine. I resign up to the first Divine, that i● to God. As for the body it is but the case, the cabinet, the suit, the slough, the sheath of the soul, as Daniel calleth it, Scaligeri quodr●liquum est, was Julius' Scaligers Epitaph. It returns to its original dust. and is sown as seed in the ground till the Resurrection▪ 1 Cor. 15.35. Vers. 9 For a possession of a buryingplace] It is remarkable, that the first purchase of possession mentioned in Scripture, was a place to bury in, not to build in. The Jews also had their Sepulchr●● h●wn out long before their deaths, to mind them of their mortality. Joseph of Arimathea had his tomb in his garden, to season his delights with the meditation of his end. The Egyptians had a deaths-head carried about the table at their feasts. The Emperors of Constantinople had a Mason came to them on their Coronation day with choice of Tombstones, and these Verses in his mouth, Elig● ab his saxis ex quo (invictissime Caesar) Ipse tibi tumulum me fabricare velis. Our first parents (saith One) made them garments of Fig-leaves: D. Plays. But, God misliking that, gave them garments of Skins. So in the Gospel he cursed the Figtree, which did bear only leaves to cover our sin, but commended the Baptist who did wear Skins to discover our mortality. Vers. 11. The field give I thee, etc.] A brave speech of a bountiful spirit, to a stranger especially; and in that respect beyond that of Araunah the noble Jebusite to David his liege Lord, All these things did Araunah as a King give to the King, 2 Sam. 24.23. Indeed, to give is a Kingly employment; making men like, to the Father of lights, from whom comes every good gift and perfect giving. King's are styled Benefactors; Jam. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodo● Sic. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicur. and of the ancient Kings of Egypt, it is recorded, and was rehearsed amongst other of their praises, that they were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willing to distribute, ready to communicate, which are the Apostles two words, 1 Tim. 6.18. Gyrus took more delight in giving then possessing, as his Soldiers could say of him in Xenophon. It is not only better, but sweeter to do good, then to receive good, said Epicurus. It is a more blessed thing, saith our Saviour. Titus would say, when he had done none good, he had lost a day, & molesti●s erat Severo Imperatori nihil peti, quam dare. Our General Norrice, like that Bishop of Lincoln, never thought he had that thing, which he did not give. Few such now adays. Vers. 13. I will give thee money] Full money, as he had said, vers. 7. or as much money as it is worth. Such is the care of the conscientious, that they had rather lose of their own, then usurp of another's. And that he gives a just price for the field, was an act of great wisdom; for hereby he provided that his posterity might not hereafter be put beside it. Vers. 16. In the audience of the sons of Heth] Whom he takes to witness, and so provideth for his security and quietness afterwards; as did also Jeremy in the purchase of his Uncle's field. Wisdom and circumspection is to be used in Contracts and Covenants. [Currant with the Merchant] It may well be said of Money-hoarders, they have no Quicksilver, no currant money. Vers. 19 And Abraham buried Sarah his wife] The last office of love to bring the deceased Saints honourably to their long home, to lay them in their last bed, Eccles. 12.5. Esa. 57.2. job. 14.14. to put them into the grave as into a haven and harbour, where they may rest from their labours, till their change shall come. This is to deal kindly with the dead, Ruth. 1.8. To show mercy to them, 2 Sam. 2.5. especially when the mourners go about the streets, Eccles 12.5. when there is a great mourning made over them, as for Steven, Act. 8.2. and a great burning for them, as for Asa, 2 Chron. 16.14. Of whom also it is further added, as an honour, that he was buried in his own. Sepulchre which he had digged for himself among the Kings of Israel in the City of David, and laid in the bed that was filled with sweet odours, etc. Of Joram, Joas, and Ahaz, it is expressly noted in the Chronicles, that they were buried in the City of David, but not in the Sepulchers of the Kings of Judah. A worse place was thought good enough for them, unless they had been better. As of Tiberius the Emperor it is storied, that he was so hated for his tyranny, S●●lae Gemonia. Quidam etiam Terram matrem orarent, etc. Pareus. Cornel Nepos in vita Dionis. Dionys. Lambin. in Annot. ad locum. that when he was dead▪ some of the people would have had him thrown into the River Tiber; some, hanged up at such another place as Tyburn. Others also made prayer to mother Earth, to grant him, now dead, no place but among the wicked. Contrarily when Dio died, the people of Syracuse would have gladly redeemed his life with their own blood; which because they could not, they buried him very honourably in an eminent place of their City. Whereas anciently (as Lambinus well noteth) Kings and Princes, in Homer and other Poets, are not read to have been buried, but without the gates, somewhere in the fields and gardens; as the Patriarches also were, looking for the return of that everlasting Spring. CHAP. XXIV. Vers. 1. And Abraham was old] NOn tam canis & annis, Beurer. in vita Attici. quàm virtutibus & sapientiâ gravis, as One saith of Atticus. Abraham had a good grey head, as it is elsewhere said of him: Hence, so honoured not only at home, but of the Hittites, Chap. 23. Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) old-age and honour are near a kin in the Greek tongue. And God bids, honour the face of the old man, Levit. 19.32. for the hoary-head is a crown, Psal. 111.9. Si prolixa facit sapientem barba, qu●d obsta● Barbatus posset quin caper esse Plato? Baron. Annal. so that it be found in the way of righteousness. God is called the Ancient of days: and, because holy, therefore reverend is his name, as saith the Psalmist. But it is a poor praise to Nectarius, who succeeded Nazianzen in the Church of Antioch, that he was venerandâ canitie & vultu sacerdote digno, a comely old man, and of a Bishop-like visage, and that was all that could be said for him. Vers. 2. Put I pray thee, thy hand under my thigh] Either as a token of subjection, or for the honour of circumcision, Quae erat in parte femoris. q. d. I adjure thee by the Lord of the Covenant, whereof Circumcision is a sign. Or (which is most likely) in reference to Christ, who was to come of Abraham, according to that phrase, Gea. 46.26. The souls that came out of jacob's thigh. Vers. 3. I will make thee swear by the Lord] Who alone is the proper object of an oath, Isaiah 65.16. Jere. 12.6. Howbeit, in lawful contracts with an Infidel or Idolater, we may admit of such oaths, whereby they swear by false gods; as those of old, that swore by God and Malcom; and the Turks great oath nowadays is, By the immortal God, Turk. Hist. fol. 345. and by the four hundred Prophets, by Mahomet, by his Father's soul, by his own children, and by the sword wherewith he is girt, etc. [That thou shalt not take a wife unto my son, etc.] Lest they should turn away his heart from following God, Deut. 7.3, 4. as those Outlandish wives did Solomon, Neh. 13.26. whom therefore God Almighty punished both in himself and his successor Rehoboam, his only son (that we read of) by so many Wives and Concubines; and he was none of the wisest, nor happiest: 2 Cor 6.14. tam auspicata sunt conjugia contra Dei legem contracta, saith the Divine Chronologer. Be not unequally yoked therefore, with any untamed heifer that bears not Christ's yoke. If Religion be any other than a cipher, how dare we not regard it in our most important choice? D. Hall. I wish Manoah could speak so loud (saith a Reverend Divine) that all our Israelites might hear him: Is there never a woman among the daughters of thy brethren, or among all God's people, that thou goest to take a wife of the uncircumcised Philistimes? What's the reason, the Pope will not dispense in Spain or Italy, if a Papist marry a Protestant (yet here they will;) but in hope to draw more to them? For they well know what power wives many times get over their husbands, as Jesabel did over Ahab; the Hen was suffered to crow, and all went as she would have it. And therefore the Legates in the Council of Trent, Hist. of Count of Trent, fol. 680. were blamed for suffering the Article of Priests-marriage to be disputed, as dangerous; because it is plain, that married Priests will turn their affections and love to wife and children; and by consequence to their house and Country. So that the strict dependence that the Clergy hath upon the Apostolic See, would cease: And to grant Marriage to Priests, would destroy the Ecclesiastical Hierarchy, and make the Pope to be Bishop of Rome only. Vers. 4. But thou shalt go unto my Country, etc.] N●hors stock were neither pure in Religion, nor precise in life, Josh. 24.2. Gen. 31.30. yet far better in both, than those cursed Canaanites. Some knowledge they retained of the true God, of whom they speak much in this Chapter, and concerning whom they hear Eleazar here relating, how he had answered his prayer, and prospered his journey. And for their manners, we find them hospitable, and their daughter, though fair, yet a pure Virgin. Now, Lis est, cum forma, magna p●dicitiae. Like unto these are the Greek Church at this day, Breerewoods' Inquiries, p. 139. B. Ushers Serm. at Wansteed. D. Field of the Church. Jac Revive de vit. Pentif. p. 320. which is far greater than the Roman: And though in some points unsound, and in other very superstitious, yet holdeth sufficient for salvation. Cyrill their good Patriarch of Constantinople, set forth the Confession of the faith of those Eastern Churches, Anno 1629. agreeable in all things for most part, to the Reformed Protestant Religion, but diametrally opposite to that they call the Roman Catholic. He is also busy about a general Reformation among them, and hath done much good. Vers. 5. Peradventure the woman, etc.] He swears cautelously, he doth not rashly rush upon his oath; he swears not in jest, but in judgement; so must we, Jer. 4.2. duly considering the conditions and circumstances, as the nature of an oath, the matter whereabout, the person by whom, and before whom, the time, the place, our calling, and warrant thereunto, Eccles. 5.2. Be not rash; the best that can come of that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Romans in Plutarch said of P●mpey. is repentance, that fair and happy daughter of an ugly and odious mother. Swear not in heat and choler, as David did when he was going against Nabal; but soon after blessed Abigail for better counsel. Swear not in jest, lest ye go to hell in earnest, Jam. 5.12. Swear not petty oaths, those civilified compliments, and interjections of common talk, Faith and Troth, etc. Thou must not swear by thy hairs, thou canst not make one of them white or black; much less by Faith and Troth, that is more worth than hairs. Remember that large roll, ten yards long, and five yards broad, full of curses against the swearer, Zach. 5.2. And it re●●s upon his house, where he thinks himself most secure. When we are called to take a lawful oath, we must be reverently affected (as this good servant in the text) according to the excellency of the duty, and greatness of the person, whom we attest and invocate. The ancient form of taking and imposing an oath was, Give glory to God, Josh. 7.19. Joh. 9.24. And he that took the oath was said, to confess to God, Esa. 45.23. with Rom. 14.11. Therefore also St. Paul in swearing, useth a word of attention, and saith, Behold I speak it before God. Gal. 1.20. Lewis the French King was taken prisoner by Meletisaka the Sultan; and conditions of peace being concluded between them, for more assurance thereof, the Sultan offered to swear, that if he failed in performance of any thing, to renounce his Mahomet; Turk. Hist. requiring likewise of the King to swear, if he failed in any thing that he had promised, to deny his Christ to be God: which profane oath the King detesting, and wishing rather to die then to give the same, the Sultan wondering at his constancy, took his word without any oath at all, and so published the League. As o'tother side, King john of England, being overlaid in his Baron's Wars, when he sent Ambassadors to the Monarch of Morocco for aid, Heyl. Geog. p. 714. offering to swear fealty unto him, and to receive the law of Mahomet, he grew into such dislike of our King, that ever after he abhorred the mention of him. Vers. 6. That thou bring not my son thither again] Where yet he had never been, but in his father's loins. He would not, his son should part with the promised Land for any out ward accommodations. Let us fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 4.1. lest a promise being left us of entering into God's rest, any of us should seem to come short, to fall back. or be l●ft behind. Take we all heed, lest for our linger and hankering after the fleshpots of Egypt, God carry us back again into Egypt, which was the last & greatest curse, threatened against the people of Israel, and is the greatest misery can come upon this Nation, Deut. 28.68. Vers. 7. He shall send his Angel] There are myriads of Angels, and all sent out for the solace and safe conduct of the Saints. Dan. 7. Heb. 1.14. Oh the dignity and safety of a child of God [Thou shalt take a wife] He argues from what God hath done for him, to what he will do. Every former favour, is a pledge of a future. Thou hast, thou wilt, is a Scripture demonstration. See Psal. 86.1, 2, 3, 4 Six Thou-hasts, whereupon he infers and enforceth his, Turn us O God of our salvation, etc. Vers. 8. Only bring not my son thither again] This second time he lays charge on his servant not to do it. Better no wife, then displease God, then violate conscience. He purchaseth his pleasure at too dear a rate, that pays his honesty to get it. He hath less of the ballast, and more of the sail, makes more haste then good speed, that thus speeds himself. Vers. 9 And the servant put his hand, &c] That, and the lifting up of the hand to heaven, Gen. 14.22. was the ceremony of old, as now it is, laying the hand upon the book. Let it be what it will, if not wicked, we need not struple it. Henry the Third of England undertaking the croysade, in taking his oath laid his right hand on his breast (according to the manner of a Priest, daniel's Chron. saith the History;) and after on the book, and kissed it as a Layman. The Moors, when they swear to be faithful to any, Turk. Hist. fol. 747. they put their sword to their own throats. At the siege of Norwich by Ket and his complices in Edward the sixths' time, the Earl of Warwick General for the King, Life of Edw. 6. by Sir Jo. Heywood, p. 75. drew his sword, and caused others to do the like; and (according to a Souldery custom in cases of extremity) by interchange of a kiss by every of them upon the swords of others, they bond themselves, as by an oath, to maintain the place. Vers. 10. Took ten Camels] Creatures that are famous for their swiftness, strength, hardiness; for they will travel, they say, three days together, without water; which, in those hot Countries, is in many places hard to come by. Sir Francis Drake in his Travels tells us of certain Sheep in America as big as a Cow, World encomp. p. 55. and supplying the room of Horses for burden or travel. The Mule, they say, must have the bag hang by his mouth; so must some, the pipe or the pot at their elbows. Vers. 11. And he made his Camels kneel down] Or, rest themselves, Prov. 12.10. Rom. 8.22. as the Greek interprets it. A good man is merciful to his beast; but the poor creature groaneth and traveleth in pain under our abuses. Vers. 12. And he said, O Lord God] Begin we all our erterprises with prayer. God may give good success without, but it will be nothing so sweet: See therefore that. Hoc primum repetas opu●, Hor. Ep. 6. hoc postremus omittas. Vers. 13. And the daughters, etc.] So did Rachel, and those in Deborahs' Song, that rehearsed the Acts of the Lord at the places of drawing water, Judge 5.11. and Jethroes daughters, though he were Prince of Midian: Oh the simplicity and plainness of those times! They that plead Rebecca's ornaments for their garish attire, would be loath to take her office, be at the pains that she was. Vers. 14. Drink, and I will give thy Camels, etc.] This argued a good nature, a kind courteous disposition; which therefore it may be he singled out, as a token of a meet wife, as a thing especially to be looked at in a wife. Good dispositions sanctified, become more useful, because more amiable; and so more graceful to the Gospel, and powerful with others. As if not yet sanctified, yet there is more hopes they may be. For where a good nature is, the Soul is a plain smooth board, whereon a Painter may more easily draw a Picture: and a harsh crabbed nature, is as a board full of knots, and rugged, whereon the Artificer cannot so well show his workmanship. ●ee Mr. Valent Fast. Serm. And though the power of God will show itself, wheresoever he intends to make a vessel of Mercy, yet it is with more ado; and will cost a man the more sorrow, and him that hath the working of it, the more pains. Vers. 15. Before he had done speaking] So quick is God, many times, in the answer of prayers, Isai. 65.24. Dan. 9.23. The Angel had even tired himself with flight, to tell Daniel, that his prayers were heard. David did but say, I will confess my transgressions unto the Lord; and before he could do it, God forgave the iniquity of his sin, Psal. 32.5. [Rebeccah came out] She took her name, saith One, as it may seem, Itineral. Script. pag. 97. from the expectation of eternal life. For Rebecca denoteth a woman, which expecteth a free delivery from all calamity, and an inheritance of eternal life. Therefore, she is a notable type of the Church, which is the Spouse of Christ shadowed in Isaac. Vers. 16. And the damosel was very fair] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aelian. var. hist. l. 12. c. 1. Fair and wise, as it was said of Aspasia Milesia. Here beauty was not ill bestowed, as a Gold-Ring in a Swine's Snout, but (as the History reports of the Lady Jane Grace) adorned with all variety of moral Virtues, as a clear Sky with Stars, Life of Edw. 6. p. 176. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bucholcer. as a princely Diadem with Jewels. Beauty is of itself very attractive, as the Poet hath it. For which cause, Heraclonas' the young Emperor of Constantinople, being sent into banishment, together with Martina his mother, had his nose cut off, lest his beauty should move the people to pity. And Angli tanquàm Angeli, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ab 〈◊〉 ve●cratio. Sic ●a●●us quasi 〈◊〉 ornatus. said Gregory the Great, of the English boys presented to him. How much more when accompanied and accomplished with Chastity, as in this Damosel? [A Virgin, neither had any man known her] This latter clause is added, because many pass for Virgins that are not so; if that of the Poet be true, especially Quae, quia non licuit, non facit, illa facit; and that of the Orator, 〈◊〉. in declan●t. Incesta est, & sine stupro, quae stuprum eupit. The Romans cashiered a Vestal Virgin for uttering this Verse, Foelices nuptae! moriar, nisi nubere dulce est. The Strumpet when she eats ftoln bread, hath such dexterity in wiping her lips, that not the least crumb shall be seem to her shame. So that Solomon shows it to be as hard to find it out, Prov. 30.18, 19, 20. As the way of an Eagle in the air, the way of a Serpent upon a Rock, the way of a Ship in the Sea, and the way of a man with a maid, that is a close and chaste Virgin; Muffet. in locum. one that should be haste at least, as being kept close from the access of strangers. [Filled her pitcher, and came up.] Here was no tarrying, gazing, gossipping. Not slothful in business, Rom. 12.11. She had not been delicately or wantonly bred, but enured to hard labour, Thucyd. lib. 2. and she followed it close. Thucydides scribit Lacedaemoniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 20. And ran again to the Well] In the City of Haran, at this day, (saith One) there is to be seen a Well of very clear water, where Rebecca gave drink to Eleazar, and his Camels; there likewise, Rachel Laban's daughter, first spoke to Jacob, etc. It is called by the Townsmen Abraham's Well. This water hath a very pleasant taste, Itinerar. Script. p. 83. and is a notable type of holy Baptism. For as the Patriarches took their Wives by this Well; so Christ receiveth his Spouse the Church, by that Sacrament; which is, Beersheba, the Well of an Oath, where we pass into the Covenant, and are betrothed unto Christ in faithfulness, Hos. 2.20. the Thistle to the Cedar, 2 King. 19.4. Vers. 22. The man took a golden Ear-ring] Habiliment or Jewel, imponeret naso ejus, saith Junius, to hang upon her nose, or forehead, as vers. 47. Each Country hath their fashions, and garnishes. In very many places of America, they have their lower lips bored through; as likewise, the upper parts of their ears, and something put into them. Archb. Abbot's Geog. 278. Which, as it seems to themselves to be a point of beauty; so it makes them appear to others, to be wondrous ugly. Vers. 25. She said moreover unto him, etc.] It is well observed by an Interpreter, Ai●sworth. that in the Narration of this story (which yet seemeth to be of light and trivial matters) the Spirit of God is very exact and large; whereas other things wherein great Mysteries are enfolded (as the History of Melchisedech, etc.) are set down in few words. That men might consider God's Wisdom, and Providence in things of least esteem amongst men. I add, that all may see what delight he takes in the meanest actions and speeches of his dearest children; when the great acts and exploits of Nimrod, Ninus, and other Grandees of the world are not once mentioned, but lie shrouded in the sheet of oblivion or shame. Vers. 26. And the man bowed down his head] See how he relisheth of his master's house, and showeth a gracious heart, ready to offer up a sacrifice of praise, wherever God shall please to set it up an Altar. The same word in Greek signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grace and Thanks; to show, that as any man hath more grace, he is more grateful to God and man. It is observable also, that our Saviour sets these two together, the unthankful, and the evil, Luke 6.35. He is kind to the unthankful, and the evil. Vers. 30. These make earth their throne, Heaven their footstool. August. When he saw the ear-ring and bracelets] These were the bones that Laban looked after; these drew the churl forth, and made him so courteous. Worldlings in serving God, serve themselves of God; they follow him for loaves, more than for love. Vix diligitur Jesus propter Jesum. Hypocrites would use Christ as a bridge to get to Heaven by; which if they could compass, let Christ sink or swim for them, they would not much care: Their love is meretricious, their obedience mercenary; they work only for wages. Fac me pontificem & ero Christianus, Ezra 2.62. said one Pammachius a Heathen, to the Pope. Those degenerate Priests would fain have had Priest's places, when something was to be got, but might not. Vers. 33. I will not eat, till I have told mine errand.] He preferred his work before his food. So did our Saviour at the Well of Samaria, John 4. And another time, when he thought to have slaked his hunger at the barren figtree, and found nothing but leaves, he went on to Jerusalem; and forgetting his hunger, as he had before forgot his break-fust, he turned not into a victualing-house, but went to the Temple, and taught the people; and confuted the Elders all that day long, till the evening. Matth. 21.18, etc. with Mark 11.13, etc. Job 23.12. Job esteemed God's word more than his necessary food; not only more than his dainties or supers●uities. Vers. 35. And the Lord hath blessed my master] Ministers, Christ's Paranymphs, must likewise woe for Christ, by setting forth his great wealth; and not speak one word for Christ, and two for themselves, as those did, Phil. 1.15. John Baptist was no such spokesman, Joh. 3.29. It is the special office of the Ministry, to lay Christ open, to hold up the Tapestry, and let men see him as he is set forth, Heb. 1.2, 3. that they may be sick of love; for otherwise, Christ is like to have but a cold suit of it. Vers. 39 Peradventure the woman will not] Here he leaveth out, in his discretion, Abraham's charge, vers. 6. For that would but have offended and irritated. Part of the truth may be concealed sometimes, as Jer. 38.27. Quid, quod, ubi, per quos, quoties, cur, quomodo, quando, Quilibet haec animo reputet, medicamina dando. Vers. 44. The woman, whom the Lord hath appointed] God is the Matchmaker, and Marriages are made in Heaven, as very Heathens have yielded. The Governor of Eskichisar hearing Othomans' relation of a fair Lady, with whom he was in love, seemed greatly to like of his choice; Turk. Hist. fol. 136. saying, that she was by the Divine Providence (for so the Turks religiously use to speak) appointed only for him to have. Vers. 47. And I put the ear ring upon her face] So did Christ put upon his Spouse his own comeliness, which was as a jewel on her forehead, an ear-ring in her ear, and a beautiful Crown upon her head, Ezek. 16.12, 14. whence she is called Callah, of the perfection of her beauty and bravery, Vxor splender radiis mariti. A maxim in the Civil Law Jer. 2.32. And Hephzibah, Isa. 62.4. of his delight in her; since he hath purified her, as Esther, sanctified her, Ephes. 5.26. and so beautified her, that now he rejoiceth over her as a bridegroom doth over his bride, Esa. 62.5. Yea he resteth in his love, and will seek no further; he joyeth over her with singing, as wel-apaid of his choice, Zeph. 3.17. Vers. 53. And gave them to Rebeccah, he gave also] Note that the custom was then, Heyl. Geog. to give gifts to the bride and her friends. Now it is otherwise. Yet in Hungary their women have no portion (they say) but a new coat at their wedding. Mor is est apud Thrace's (saith Solinus) ut nupturae non parentum arbitratu transeant ad maritos; sed quae prae caeteris specie valent, subhastari volunt; Solin. cap. 14. & lic●ntiâ taxationis admissâ, non moribus nubunt, sed praemiis. Vers. 54. And they did eat and drink] It is lawful to be honestly merry, after business dispatched. Vers. 55. Let the Damsel abide with us] Men promise in haste, perform by leisure. Vers. 56. Hinder me not] Say we so to Satan soliciting us to stay a while in our old courses and companies. Vers. 57 And inquire at her mouth] Eve was not dragged, but brought by God to her husband. There must be a mutual consent, or it is not of God. Vers. 59 And her nurse] Deborah, who was a great stay to jacob's family, and her loss much lamented, Gen. 35.8. Vers. 60. Be thou the mother of thousands] Votum nuptiale, Hebraeis solenne. We wish them joy, we assure them sorrow, and that in the flesh, where they look for most felicity. Vers. 61. They road upon the Camels] A tiresome and tedious journey it was, but for a good husband. Suffer we with, and for Christ, that we may be glorified together, when the marriage shall be consummated. Heaven will pay for all. What though thou ride on a trotting Camel; it is to be married. He that rides to becrowned, will not think much of a rainy day. Vers. 63. To meditate in the field] Or too pray; there he had his Oratory, there he used to pray secretly (but now more earnestly, upon so important an occasion) with deep meditation or soliloquy. Domitiau, about the beginning of his Empire, Sueton. usually sequestered himself from company an hour every day; but did nothing the while, but catch flies, and kill them with a penknife: God's people can better employ their solitariness, and do never want company, as having God and themselves to talk with. And these secret meals are those that make the soul fat. It was a witty and divine speech of Bernard, that Christ, the souls Spouse, is bashful; neither willingly cometh to his Bride, in the presence of a multitude. Vers. 65. She lighted off the Camel] To meet him with the more reverence and submission; for which cause also, she veiled herself. Here that of the Poet hold not, Fastus inest pulchris, sequiturque superbia formam. Ovid. Vers. 66. And the servant told Isaac] Ministers also must give account of their Stewardship. Happy he, that can present his people as a chaste Virgin to Christ, with Paul, 2 Cor. 11.2. that can say with the Prophet, Here am I, and the children that thou hast given me: And with that Arch-Prophet, I have glorified thee on the earth: I have finished the work which thou gavest me to do, Joh. 17.4. Reverend Mr. Stork was wont to protest, Abrab. deceas by M. Gat●k. that it was more comfort to him, to win one of his own charge, than twenty others. Vers. 67. Isaac brought her into his mother's tent] There to rest till the marriage-rites were performed; till he had got her goodwill, till their affections were knit, and in some sort settled; till they had plighted their mutual troth, sought God for a blessing, and performed such solemnities as the time required. Youth rides in post to be married: but in the end, finds the Inn of repentance to be lodged in. [And took Rebeccah] Not as Shechem took Dinah, or Amnon Tamar, to desloure her; but as Boaz took Ruth, and David Abigail, to make her his wife by lawful wedlock. [And he loved her] Not only as his Countrywoman, or his kinswoman, or a good woman, etc. but, as his woman with a conjugal love. And he had reason: For 1. She was his wife, the proper object of his love. 2. A wife of Gods providing, a mate meet for him, none in all the world so meet. 3. She was loveworthy, because fair, courteous, virtuous: And as meat pleaseth us better in a clean dish, so doth virtue in comely persons, saith Hugo. 4. She forgot her father's house, and forsook all her friends for him, etc. [And Isaac was comforted] If God takes away one comfort, he will give another. Cheer up therefore. CHAP. XXV. Vers. 1. Then again Abraham, etc.] AFfter Sarahs' death, though Calvin thinks otherwise. His body dry and dead forty years before, is now, by God's blessing, made lively and lusty. Vers. 5. Abraham gave all, etc.] So Esa. 19.25. Assyria is the work of God's hand, and Israel his inheritance. Vers. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sopb. Gasp. E●s. Panis mica quam dives pater-familias projicit canibu●. Abraham gave gifts] So doth God to reprobates, but they are giftless gifts, better be without them. Saepe Deus dat iratus quod ●egat propitius. God gives wealth to the wicked, non aliter ac siquis crumenam auro plenam latrinae injiciat. The Turkish Empire (saith Luther) as great as it is, is but a crust cast to the dogs by the rich Householder, or as joseph's cup, etc. [Eastward to the East-country] To both the Arabia's, which were Countries rough, but rich; looked rudely, but searched regularly, afforded great store of fine gold, precious stones, and pleasant odours. Vers. 8. Gave up the Ghost] Defecit, lenitèr expiravit. Describit Moses placidam & optatam quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Abraham God's friend, is no wonder. But how could that Apostate Julian say, trow, Vitam reposcenti naturae, tanquam debitor bonae fidei, rediturus, exulto? Sure it was but a copy of his countenance, but not of his dying countenance; for no wicked man alive, can look death in the face, with blood in his cheeks. [Dyed in a good old age] Or with a hoar head, after a hundred years' troublesomepilgrimage, in the promised land. We, if for one year, we suffer hardship, think it a great business. Non quia dura, sed quia molles patimur, saith Seneca. [An old man, and full of years] The godly have oft a satiety of life: as willing they are to leave the world, as men are wont to be, to rise from the board, when they have eaten their fill, Cur non ut plenus vitae conviva recedis? Said the Heathen Poet: and they feign that when Tithonus might have been made immortal, he would not, because of the miseries of life. This made Plotinus the Platonist account mortality a mercy, Aug. de Civ. Dei, l. 4. c. 10. Siquis Deus mihi largiatur ut ex hac aetate repurascam, & in cunis vagiam, valdèrecusem. Cato ap. Cic. de senect. Camd. Elisabeth, fol. 325. and Cato protest, that if any God would grant him, of old to be made young again, he would seriously refuse it. As for me, said Queen Elisabeth (in a certain speech) I see no such great cause why I should be fond to live, or afraid to die. And again, whiles I call to mind things past, behold things present, and expect things to come, I hold him happiest, that goeth hence soon. Vers. 9 And his sons Isaac and Ishmael, etc.] It is like, that Abraham, a little afore his death, sent for his two sons, and reconciled them. This joining with Isaac in the burying of Abraham, some take for an argument of his repenance; whereunto also they add, that his whole life time is recorded in holy Scripture (which cannot be showed of any reprobate) and that he is said, when he died, to be gathered to his fathers. [Which is besides Mamre] Where, seventy six years before, he had entertained the Lord Christ, and heard from his mouth, the promise of the Messiah. Wherefore, in remembrance of that most amiable apparition, and for love and honour of the divine promise there uttered, he would there be buried, in full hope of a glorious Resurrection; and that his posterity might take notice that he even died upon the promise. As that brave Roman Captain told his Soldiers, Xiphilinus. that if they could not conquer Britain, yet they would get possession of it by laying their bones in it. Vers. 13. These are the names of the sons of Ishmael] When Isaac was twenty years married, and had no child; and afterwards, nothing so many as Ishmael, nor so great in the world. This is God's usual way of dealing forth his favours: Saints suffer, wieked prosper. This made Pompey deny Divine Providence, Brutus cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio Cassius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. Psal. 73.10. expounded. Exoriuntur, sed exuruntur, Hos. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O miserable Virtue, slave of Fortune, etc. The Athenians, in Thucydides, when they had lost Nicias their good General, (who, together with his whole Army perished in Sicily) were at a great stand, and much offended; seeing so pious a person far nothing better than those that were far worse. And what wonder, when Jeremiah and David stumbled at the same stone, ran upon the same rock, and were well-high shipwrackt? Jer. 12.1. Psal 73.3, 4. Neither they only, but many other of God's dear servants, as it is in the same I salm, vers. 10. Therefore his people return hither; that is, are every whit as wise (or rather, as foolish) as I have been, to mis-censure and misconstrue God's deal on this manner; to repent me of my repentance, and to condemn the generation of the just, because waters of a full cup are wrung out to the wicked. When David went into God's Sanctuary, and there consulted his Word, he was better resolved: Then he saw, that the sunshine of Prosperity doth but ripen the sin of the wicked, and so fits them for destruction: as fatted ware are but fitted for the slaughter. What good is there in having a fine suit with the plague in it? Poison in wine works more furiously, then in water. Had Haman known the danger of esther's banquet, he would not have been so brag of it. The prosperity of the wicked hath ever plus deceptionis, quam delectionis, saith One; more deceit than delight; able to entice, and ready to kill the entangled: As cunning to do that, as the spirit that seduced Ahab; and as willing to do the other, as the Ghost that met Brutus at the battle of Philippi. In which respect, David, Psal. 17. having spoken of these men of God's hand, that have their portion in this life, etc. wishes them, make them merry with it, and subjoins, As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness: As who should say, I neither envy, nor covet their happiness, but long after a glorious resurrection; and have, in the mean while, that which is sufficient to sustain me, I shall behold thy face in righteousness, Menach. on Levit. 10. that is, Beshechinah, in Christ, as Rabbi Menachem expounds it. And one good look of God, is worth all the world. It is better to feel his favour one hour, then to sit whole ages, as these Ishmaelites did, under the world's warmest sunshine. Vers. 14. And Mishma, and Dumah, and Massah] Out of these three names, (which signify Hearing, Silence, and Suffering) the Masorites gather the three principal duties of man, in common conversation; viz. to hear, keep silence, and bear: these (say they) make a quiet and good life. Sustine & Abstine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict●t. Camd. Elisab. Psal. 120.6. is the Philosopher's counsel: Video, Taceo, I see, and say nothing, was Queen Elizabeth's Motto: and, I am for peace, was Davids; (or, as the Hebrew hath it, I am peace) He heard the slander of many, fear was on every side, Psal. 31.13. but he as a deaf man heard not, and as a dumb man, so he opened not his mouth, Psal. 38.13. Facile est in me dicere, cum non sim responsurus, said One once, to another that reviled at him: Thou shalt fight without an adversary; for I will hear and bear, and say nothing. The best answer to words of scorn and petulancy, (saith learned Hooker) is Isaac's apology to his brother Ishmael, patience and silence, no apology. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man would not be bound to such a slavery, as to answer every calumny. Qui nescit ferre calumnias, convitia, injurias, nescit vivere, saith Chytraeus. He that cannot patiently bear reproaches and injuries, may make up his pack, and get him out of the world; for here's no being for him. Vitus Theodorus sent to advise with Melancthon, what he should do when Osiander preached against him: Melch. Adam. Melancthon per Deum obtestatur, ut taceret, & see it a gereret quasi non audiret: Melancthon besought him, for God's sake, to say nothing in that case, but to carry himself so, as if he heard not. Vitus writes back, that this was very hard; yet he would obey. It is hard to swallow down Physical Pills: but better swallow them whole, then chaw them between the teeth. Vers. 15. Naphish and Kedamah] Twelve in all, Princes of their Tribes, as was promised, Gen. 17.20. See, saith One here, B. Babington. what God can do for a poor boy, sent out with a bottle of water on his back. God set●eth the solitary in families, Psal: 68.6. he raiseth the poor out of the dust, and lifteth up the beggar from the dung▪ hill, to set them among Princes, etc. 1 Sam 2.8. Vers. 16. These are their names by their towns] which they called after their own names, as Cain did that first built City Fnoch, after his son's name; that he might be styled Lord Enoch of Enoch. So, the many Alexandria's, Caesarea's, Augusta's, &c. See Psal. 49.11. Vers. 17. And he gave up the ghost, and died, and was gathered] Sc. to the Congregation-house of all living, (as the grave is called, Job 30.23.) and (for aught we know) to the Congregation-house of the firstborn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (as heaven is called, Heb. 12.23.) Abraham prayed, that Ishmael might live in God's sight: Ishmael joined with his brother Isaac in burying their father Abraham, vers. 9 of this Chapter. Here he hath his whole life-time recorded; (the like whereof cannot be showed of any reprobate:) and at his death, he is said gently to give up the ghost▪ or yield up the spirit, (as Abraham also did, vers. 8.) and to be gathered to his people, as he. These are probable arguments, that (however he lived) yet he died in the faith of his father Abraham. He runs far, we say, that never turns. Nunquam serò si seri●. Vers. 18. And they dwelled from Havilah unto Shur] A large tract and territory; but nothing so large as his posterity the Saracens, (called more rightly Hagarens, Psal. 83.6.) proved to be; whose Name and Empire notwithstanding is now swallowed up in the greatness of the Turkish Empire; Turk. hist. which laboureth with nothing more, then with the weightiness of itself. And he died] Or, dwelled, as some read it. Compare Chap. 16, 12. Vers. 19 And these are the generations] That is, the affairs and occurrences. Vers. 20. And Isaac was forty years old] He was not overhasty to marry in the heat of his youth: but by hard labour, ardent prayers, and pious meditations, kept under his body, and brought it into subjection, as Saint Paul likewise did, 1 Cor. 9.27. We are not debtors to the flesh, Rom. 8.12. we own it nothing but stripes, nothing but the blue eye, that the Apostle gave it. Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Isaac entreated the Lord for his wife] He did it constantly and instantly, (as the word signifies) he multiplied prayer, which (as those arrows of deliverance, 2 Kings 13.19.) must be often iterated, ere the mercy can be obtained. And the Lord was entreated of him] though it were long first, even full twenty years. God knows how to commend his mercies to us, and therefore holds us long in suspense. Citò data, vilescunt. Manna, lightly come by, was as lightly set by. Vers. 22. Jitbrotsatsu. And the children struggled together] Heb. They ran at tilt, (as it were) and justled one against another, even to bruising and hurting. Esau (that he might lose no time) began to set against Jacob, before he was born. If it be sò, why am I thus?] A passionate abrupt speech: q. d. Better not children, than so troubled with them. See Chap. 27.46. compare Chap. 3.16. I will greatly multiply thy sorrow, and thy conception. This she should have born more patiently: but she presently bethought her of the best course; for she went to inquire of the Lord: she got into a corner, and prayed, and was answered. She prayed down her passions, (as a man sleeps out his drunkenness) and sets to work lustily, and so got the ensuing oracle. Vers. 2●. And the Lord said unto her] Either by an Angel, or a Prophet, or some divine answer in her own heart. Two nations are in thy womb] So, what can a man see in the Shulamite, (in every sanctified soul) but as it were the company of two armies? Cant. 6.13.) Every good man is a divided man: every new man, two men. Vers. 24. And when her days to be delivered] Which fell out fifteen years before Abraham's death, to his great comfort, no doubt. God doth for his, his best at last. There were twins in her womb] See Cant. 4.2. with Isai. 66.8. Vers. 25. And the first came ont red] Red and rough, cruel and crafty, as that red old dragon, Rev. 12.3. who inhabited in him, and both acted and agitated him. Eph. 2.2. ab ascensore su● daemone perurgebatur, saith Bernard. And so are those Romish Edomites, Esavites, Jesuits, etc. And they called his name Esau] Factus & perfectus pilis, a bearded man, one that had every thing more like a man then a babe; a manly child. Vers. 26. And after that, came his brother out] God could have brought Jacob out first, (for it is he that takes us out of the womb, Psal. 22.9.) but he suffereth Esau for a time to enjoy the first birthright, till his own time came to set things to rights. God waits to be gracious; for he is a God of judgement, Isai. 30.18. And his hand took hold on jacob's heel] As if he would have turned up his heels, and got to the goal before him. And his name was called Jacob] Calcanearius, an heel-catcher, or supplanter, as he afterwards proved to Esau, who hit him also in teeth with it, Gen. 27. Conveniunt rebus nomina saepè suis. And Isaac was threescore years old] He lived twice threescore years after this, being an hundred and eighty, when he died, Gen. 35.28. five years longer he lived, than his father Abraham, Gen. 27.5. being bison for the last forty, Gen. 27. Vers. 27. And the boys grew] Nature, Art, Grace, all proceed from less perfect to more perfect. Grow in grace, saith Peter: grow unto a perfect man, saith Paul, even unto the measure of the stature of the fullness of Christ, saith Paul. Eph. 4.13. And Esau was a cunning hunter] Like Nimrod and Ishmael, whom he chose to imitate, rather than Abraham, and those holy Patriarches that had lived before him, A plain man] Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without welt or guard, guile or gall. Gregory hereby notes the divers dispositions of worldly and godly men. Vers. 28. And Isaac loved Esau, etc.] Here (as likewise in Manoah's wife) more grace appears in the woman, then in the man; whose blind and misplaced love, for carnal ends, commends and illustrates the divine adoption. Vers. 29. And Jacob sod pottage] Pottage of lentiles, which was a kind of pulse much like to Vetches or small Pease: so frugal and sparing was the diet of those precious Patriarches, to the shame of our Luxury. Seneca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, nostris sepelitur ventribus. We devour the wealth of earth, air, and sea. Esau came from the field, and he was faint] Labour est etiam ipsa voluptas. Of carnal pleasures, a man may break his neck sooner than his fast. Nor is it want of variety in them, but inward weakness, or the curse of unsatisfyingness, that lies upon them. The creature is now as the husk without the grain, the shell without the kernel, full of nothing but emptiness; and so may faint us, but not fill us. Vers. 30. Feed me, I pray thee, with that red, red] He doubleth it, Geminatio indicat vehementiam appetitus. Pareus. (and could not, for haste and hunger, tell what to call it) to show his greediness. And saith, Feed me, or let me swallow at once; as Camels are fed by casting gobbets into their mouth. He thought he should never have enough. Our proverb is, As hungry as a hunter: but this hunter hath no ho with him, and is therefore branded for a profane sensualist, Edom. The word used for a glutton, Jer. 15.19. Deut. 21.20, is used for a vile person, or a lozel, Jer. 15.19. Vers. 31. Sell me this day thy birthright] Which he knew, by the instruction of his mother, to be his by God's appointment; and therefore takes this opportunity to get it. A well-chosen season, is the greatest advantage of any action. Vers. 32. What profit shall this birthright, etc.] Pluris faci● pulticulam bonam, quam titulum inanem. Sensualists look only at the present pleasure, and sell their souls for it. Earthly things are present and pleasant; therefore we so cleave to them; striving (like the toad) who shall fall asleep with most earth in his paws. Vers. 33. Swear to me] With fickle men, make all firm and fast. Quo teneam vultus mutantem Protea nodo? Horat. And he sold his birth right to Jacob] And with it heaven also, as the Jerusalemy Paraphrast addeth, whereof the birthright was a type and pledge. So his sin was in unthankfulness for such a dignity; in limiting it to this life; in selling it so light cheap: but especially, in his profane parting with a spiritual blessing, for a temporal. Such a foolish bargain makes every impenitent person, in the sale of his soul for a thing of nought: which Christ (who only went to the price of a soul) saith, is more worth than a world. Let there be no fornicator, (as every worlding is, Jam. 4.4.) or profane person amongst us, as Esau, Heb. 12.16. And that there may not, let not men take pleasure in pleasure, spend too much time in it, shoot their affections overfar into it. It is no wisdom, to go as far as we may. It was not simply a sin in Esau to go a hunting: but yet the more he used it, the more profane he grew by it, and came at length to contemn his birthright. Adrian the Emperor was a great hunter, broke his leg in hunting; called a city that he built in Mysia, by the name of Adrian's hunt: Dio in vita. Adeò venandi rabie perc●●us ut 7 continuis an●is, nec urbis, nec ruris tecto fit u us. but how little care he took for his poor soul, that Animula vagula blandula of his, abundantly testifieth. The maddest hunter that ever I read of, was Mithridates; who was so set upon it, that he came not into any house, either of city or country, for seven years together, To lawful delights and recreations, God allows men to stoop, for their body's sake; as the eagle to the prey▪ or as gideon's soldiers, to soop their handful, not to swill their bellyful. An honest man's heart is where his calling is: such a one, when he is elsewhere, is like a fish in the air, whereunto if it leap for recreation or necessity, yet it soon returns to his own clement. Verse 23. He did eat and drink▪ and risen up, etc.] Hac congery, Piscator. impoenitentia Esavi describitur. Away he went, without showing the least remorse or regret, for what he had done. Lysimachus soon repent him for parting with his Crown, O dii, quam brevis voluptatis gratia ex rege me feci servum! for a draught of cold water, in his extreme thirst. Wine is a prohibited ware among Turks; which makes some drink with scruple, others with danger. The base sort, when taken drunk, are often bastinadoed on the bare feet. And I have seen some (saith mine Author) after a fit of drunkenness, Blounts' voyage, pag. 105. lie a whole night, crying and praying to Mahomet for intercession, that I could not sleep near them: so strong is conscience, even where the foundation is but imaginary; to the shame of many profligate professors, cauterised Christians. XXVI. Vers. 1. Besides the first famine.] NEw sins bring new plagues. Flagitium & flagellum, ut acus & filum. Where iniquity breaks fast, calamity will be sure to dine, to sup where it dines, and to lodge where it sups. If the Cana●nites had amended by the former famine, this later had been prevented; for God afflicts not willingly, nor grieves the children of men, Lam. 3.35. Polybius wonders, why Man should be held the wisest of creatures, when to him he seemeth the foolishest. For other things, saith he, where they have smarted once, will beware for the future. The Fox will not rashly return to the snare; the Wolf to the pitfal, the dog to the cudgel, etc. Solus homo, ab avo ad aevum peccut ferè in iisdem, & in iisdem plectitur. Only Man is neither weary of sinning, nor wary of smarting for it. And Isaac went to Abimelech] As Abraham had done before to Pharaoh, Gen. 12.10. The trials of God's servants, in several ages, are much alike: we suffer the same things that our betters have done afore us: which both Paul and Peter press as a lenitive to our miseries, and a motive to patience, 1 Cor. 10.13. 1 Pet. 5.9. The same fable is acted over again in the world, as of old; the persons only changed. That which hath been, is now; and that which is to be, hath already been: and there is no new thing under the sun, Eccles. 13 5. and 1.9, 10. saith Solomon. Vers. 2. And the Lord appeared unto him] God knows our souls, and our souls him, best, in adversity. See Zech. 13.9. This famine was to the Canaanites in the nature of a curse, to Isaac, of a cure. Hinc distinctio illa poen● in conferentem & nocentem, sive in suffocantem & promoventem; item in poenam vindictae & poenam cautelae, sive in condemnant 'em & corrigentem. Vers. 3. Sojourn in this land] Though it lay under the common lash; that he might see God's power in providing for him, amidst greatest straits and difficulties. Alex. Ales. p. 3. q. 5. m. 1. Poena duplicem habet ordinationem: unam ad culpam quae praecedit, alteram, ad gloriam Dei quam praecedit. Vers. 5. Because that Abraham] His obedience was universal to all the wills of God; and is here alleged, not as the meritorious cause, but as an antecedent, of the blessing. Our good works do truly please God in Christ, and move him, after a sort, Rolloc. de Vocatione, p. 25. to do us good; yet not as merits, but as certain effects of Christ's merits alone, and such as testify of his merit. Vers. 7. She is my sister] How apt are children to imitate their father's infirmities! 1 Pet. 1.18. which yet is no excuse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ezek. 18, 14. but an aggravation, Dan. 5.22, 23. The Orator therefore was far wide, that said, Me ex ea opinion, Tull. de natur. Deor. quam a Majoribus accepi, de cultu deorum immortalium, nullius unquam oratio aut docti aut indocti movebit. Isaac's fault here, was greater than Abraham's, because he was not warned by domestical examples. Seest thou another make shipwreck of a good conscience? look well to thy tackle. Sin is worse, after warning. For he feared to say, etc.] Fear and infidelity is found in the most faithful. Corruption, in the best, will have some flurts, some out-bursts. As therefore Luther entreats his Readers, if they find in his writings any thing, that smelleth of the old cask of Popery, to remember he was once a poor Monk: So when we see the Saints humanum aliquid pati, to play some mad pranks; we must consider, they were but lately cured of a spiritual frenzy. Because she was fair to look upon] Beauty therefore is not much to be desired, or the want of it to be bewailed; Sabiva, cum aliquando se non satis bona forma in speculo cerneret, mori priusquam senescerct, optavis. Dio. because it creates so many dangers to them that have it, and their dearest husbands. The British virgins deformed themselves, that the Danes might not deflower them. Vers. 8. Sporting with Rebeccah his wife] Or, laughing and rejoicing; according to that of Solomon, Prov. 5.18, 19 Rejoice with the wife of thy youth: let her be as the loving hind, and pleasant roe, etc. The Hind and Roe are the females of the Hart, and Roebuck. Now of the Hart and Roebuck it is noted (saith a grave Divine) that of all other beasts, D. Gouge. they are most enamoured (as I may so speak) with their mates, and even mad again with heat and desire after them. Which being taken in a good sense, doth set forth the lawful vehement affection that an Isaac may bear to his Rebeccah; which may be such, as that others may think he even dotes on her. And so much is imported in that which follows: Let her breasts satisfy thee at all times, and earn thou always in her love. Not but that a man may be out in this lawful error too, and exceed in love to his wife; as he in Seneca did, who, when ever he went abroad, wore his wife's fillet on his bosom for a favour, would never willingly be without her company, nor drink, but when she drank to him; with many the like fooleries, in quae improvida vis affectus erumpebat, saith he. The beginning of this love was honest; but the nimiety was not without deformity. Est modus in rebus. Vers. 9 Lest I die for her] See the Notes upon Gen. 20.11, 12, etc. Vers. 10. Brought guiltiness upon us] Or, a shameful crime, subjecting us to condign punishment. This is more than many pseudo-Christians will yield; who hold adultery a light sin, if any at all, a trick of youth: being of the same mind with that old dotard in Terence: Non est, mihi crede, flagitium, adolescentem belluari, potare, scortari, fores effringere. It is nothing for a young man to be found potting, piping, drinking, drabbing, swearing, whoring, etc. And this poisonful position passed (it seems) for currant at Corinthus; whence the Apostle Paul so strives to stock up by the roots that wretched opinion, by many arguments, 1 Cor. 6. And Chap. 10.8, in stead of the cloak of heat of youth, he puts upon fornication a bloody cloak, bathed in the blood of three and twenty thousand. Vers. 11. He that toucheth this man, etc.] So sweetly doth God, many times, turn even our sins to our safety here, and to our salvation hereafter▪ What is not God able to do for his? Vers. 12. Then Isaac sowed in that land] In ground hired for his use, and managed by himself: for it was anciently a great commendation, Veteres siquem virum bonum colonum appellassent, amplissime lau●asse exstimabant. Cic. saith Cicero, to be a good husbandman. M. Curius, after three triumphs, returned to the plough, and held it no disgrace; neither ever was there more plenty at Rome than then, saith Pliny; Quasi gauderet terra laureato vomere, & Aratore triumphali. This good husband in the text, sowing in that barren land, and in a time of famine too, hath an hundred-fold increase; which is the utmost that our Saviour mentioneth, Matth. 13.23. in the parable of the sour: And in reference hereunto, Matth. 19.29. he elsewhere assureth such as part with all for his sake and the Gospels, they shall receive an hundred-fold here, and eternal life hereafter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her. lib. 1. Plin. l. 6. c. 26. That which Herodotus and Pliny report of Babylon, is beyond belief; That the land thereabouts returns two hundred-fold increase. But grant it were true, yet he that is a good husband for his soul, sows in a better ground, and shall have a better return: For, Gal. 6.8, 9 he that sows to the Spirit, shall, of the Spirit, reap life everlasting. Only it is required, that he be not weary in well-doing: for in due season we shall reap, if we faint not. We must not look to sow and reap all in a day, as he saith of the Hyperborean-people far north; Heresbach. de re rustica. that they sow shortly after the sunrising, and reap before the sunset; because the whole half year is one continual day with them. We must wait, with the husbandman, for the precious fruit of the earth, and have long patience for it, until we receive the former and later rain, James 5.7. And be diligent in the mean while, that when Christ comes, we may be found of him in peace, 2 Pet. 3.14. Heaven will pay for all our pains and patience. He which soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully, even blessing upon blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 9.6. Psal. 126.6. as the word there signifies: be shall doubtless come again with joy, bringing his sheaves with him. Vers. 13. And the man waxed great] Because the Lord blessed him, vers. 12. for it is his blessing that maketh rich. He sowed, and feared God, and the Lord blessed him. Godliness hath the promises of both lives, 1 Tim. 4.8. Now the promises, are the unsearchable riches of Christ, Eph. 3.6, 9 who is the heir of all, Heb 1.2, and hath made godly men his coheirs, Rom. 8.17, entailing upon them riches and honour, delight and pleasure, Prov. 3.16, 17. & 8.18. Deut. 28. Psal. 112.2, 3. life and length of days, the blessings of both hands. Godly men, in Scripture, are read to have been richer than any; as Abraham, Isaac, David, etc. so they might be now, (likely) if they would be as godly. Bonus Deus Constantinum Magnum, Aug. de civ. Dei, l. 5. c. 25. tantis terrenis implevit muneribus, quanta oped are nullus auderet, saith Augustine. If God deny gain to godliness, it is, that it may be admired for itself, as having an autarky, a selfsufficiency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.6. he makes up in the true treasure: and a grain of grace is worth all the gold of Ophi●; a remnant of faith, better than all gay clothing. Achans wedge of gold served for no better purpose, then to cleave asunder his soul from his body; and the Babylonish garment but for a . Prov. 31.12. But, contented godliness, like Solomon's good wife, doth a man good, and not evil, all his days: for it brings his mind and his means together, and makes him rest well assured of a sufficiency, though he miss of a superfluity. Vers. 14. And the Philistims envied him] Envy is the constant companion of prosperity, as David felt, and complained. Succoth and Penuel contemn Gideon, out of envy of his victory; joseph's brethren cannot abide him, because more favoured of his father. Corah maligneth Moses; Saul, David; the Pharisees, our Saviour; Dio in vita Caligulae. their malice wilfully crossing their consciences. Caligula sacrificed to Neptune and Envy, ne sibi, ut ipse dicebat, invideretur. He thought other men sick (belike) of his disease, (as the devil accused God of envy, to our first parents;) for certainly, there was not a more envious person living, Sueton. cap. 3 & 4. Lucano, quòd arte poetica clarus erat, vetitum suit, ne carmen saceret. Dio in Nerone. Seneca. Dio in vita Tiberii. Sueton. c. 53. Am. Marcell. lib. 30. cap. 29. than he; witness his throwing down the statues of all famous men, and defacing their titles; forbidding any new to be set up, without his leave and liking. So, that Tiger Tiberius laid hold, with his spiteful teeth, on all the excellent spirits of his time: He put a Poet to death, for making an excellent Tragedy; and banished a certain Architect, for building a curious Porch at Rome, which he could not choose but admire, and reward with money. Nero envied all men that were any whit gracious with the people. Valentinian hated all that were well apparelled, or well learned, or wealthy, or noble. Fortibus etiam detrahere solebat, ut solus videretur bonis artibus eminere, saith Ammianus. Germanicus had not any more deadly enemies, than his own ornaments: Tacitus. and his adversaries (as here Isaac's) had nothing to complain of him, more than his greatness. So true is that of Sallust. Sallust. in Catil. Difficillimum inter mortales est, gloriâ invidiam vincere. Hercules had not more ado with Hydra, than a good man shall have with this beast. Envied he shall be of his neighbour, for his labour, and right work. Eccles. 4.4. This is also vanity, and vexation of spirit. Vers. 15. The Philistims had stopped them] They deprived themselves of the benefit of those Wells, so that Isaac might not water at them. Aug. in Psal. 139. Envy doth nothing with reason. It is vitium diabolicum, saith Augustine. The devil, of pure spite, hinders men from heaven: he rageth and rangeth, roaring up and down, seeking whom to devour; and not caring to be double-damned himself, so that others may not be saved. We should be so far from envying at the happiness of others, that we should rejoice in it. This were to be as the Angels of God; and the contrary, is to be like the devils of hell: as Saul was; who, because he could not see David's heart, fed upon his own. Envy devours itself, as the worm doth the nut out of which it grows. Vers. 16. Go from us; for thou art, etc.] Isaaco ob benedictionem Dei Ostracismus indicitur. It was well, they had nothing worse against him. Of Isaac it may be more truly said, then of Mithridates, Virtute eximius, aliquando fortunâ, Paterculus. semper animo maximus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dio, lib. 41. as Dio saith of Pompey. Vers. 17. And Isaac departed thence] was compelled to do so; though, not long before, the king of the country had charged all his people, on pain of death, not to disquiet him. Antipho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So near neighbours are Prosperity and Adversity. Friends are very changeable creatures, saith Plato. Friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trussels contin. of Dan. Chronicle. there's no friend, saith Socrates; no fast friend. Faithful friends (quoth the Duke of Buckingham to Bishop Morton, in Richard the third's time) are in this age, all, for the most part, gone in pilgrimage; and their return is uncertain. Sejanus his friends shown themselves (as did likewise haman's) most passionate against him; saying, that if Cesar had clemency, he ought to reserve it for men, not use it toward monsters. Carnal friends were never true to any that trusted to them: whereas, trust in God, at length, will triumph, as we see in this Patriarch. Vers. 18. Isaac digged again the wells, etc.] Both for more certainty to find water, a scarce commodity in those hot countries; and because the labour was the easier, and his right the better, sigh they had once been his fathers. Vers. 19 A well of springing water] Heb. living; so called, for their continual motion. Life consisteth in action: and the godly esteem of life, by that stirring they find in their souls. O Lord, saith Hezekiah, by these things men live, and in all these things is the life of my spirit. And thus, many a man lives more in a shorter, than others in a longer time. S. Jerome tells of One, Hieron. Epist. ad Fri. qui in brevi vitae spacio tempora virtu●im multa replevit. As Seneca of another, qui non diu vixit, sed diù fuit: Non multum navigavit, sed multum jactatus est. Oh live, live, live, (saith a Reverend man) quickly, much, long: else, you are but histed, and kicked off this stage of the world, as Phocas was by Heraclius. Nay, Abners' fun. by M. Harris. many (as Job 27.23. and v. 15.) who were buried before half dead. Vers. 20. And the herdsmen of Gerar▪] Not content to have cast him out, they pursued him, with cruel hatred; and, by denying him water, went about to destroy both him and his herds. Crosses seldom come single, Eccles. 12.2. but in a crowd. James 1.2. The clouds return after the rain, and cluster against a new storm. See therefore, that ye keep your cloak close about you. Vers. 21. And he called the name of it Sitnah] Of Satan; to hate deadly, as the devil doth. So the Preacher in his travels, tells us of a place called The mouth of hell. And we read of a Country called Terra del fuego. Preach. trav. pag. 106. Heyl. Geog. 130. Savoy, for the straight passages infested with thiefs, was once called Malvoy; till a worthy adventurer cleared the coasts, and than 'twas called Salvoy, or Savoy, quasi salva via. Ibid. 474. So, King Alfred, as he divided the kingdom into shires, so the subjects, in the several shires, into Ten, or tithings; every of which should give bond for the good abearing of each other. The ancientest of the ten, was called the Tythingman. And the Kingdom was called Regnum Dei, Polyd. Virg. and Albion, quasi Olbion, happy; as Angli quasi Angeli; for that then, a poor girl might safely travel with a bag of gold in her hand, and none durst meddle with her. Vers. 22. And he removed from thence, etc.] See here a pattern of a patiented and peaceable disposition; not broken by the continual injuries and affronts of the Philistims, that maligned and molested him. Psal. 120.7. I am peace, saith David; and I, saith Isaac, and I, saith every son of peace, every child of wisdom. How well might good Isaac take up that of David, Psal. 26.12. Psal. 4.2. and say, My feet stand in an even place, (now that he was at Rehoboth especially, and God had made room for him:) The scales of his mind neither rose up toward the beam, Barthol. Westmer. in Psal. 26. through their own lightness; nor were too much depressed with any load of sorrow: but hanging equally and unmoved between both, gave him liberty, in all occurrences, to enjoy himself. Our minds (saith a Divine) should be like to the Adamant, Ambros. Hexam. 4. that no knife can cut; the Salamander, that no fire can burn; the Rock, which no waves can shake; the Cypress-tree, which no weather can alter; the hill Olympus, higher than storm or tempest, wind or weather can reach unto; or rather, like mount Zion, Psal. 1●5. 1. Philip. 4.11. Act. & Mon. that cannot be removed, but standeth fast for ever. Thus Paul had learned how to abound, and to be abased. Bradford, if the Queen would give him life, he would thank her; if banish him, he would thank her; if burn him, he will thank her; if condemn him to perpetual imprisonment, he will thank her; as he told one Creswel, that offered to intercede for him. Praeclara est aequabilitas in omni vita, & idem semper vulius, eademque frons, Aelian. lib. 9 Solin. cap. 8. ut de Socrate, idemque de C. Laelio accepimus, saith Tully, in his books of Offices; which book the old Lord Burleigh, Peachams comp. Gent. pag. 45. Lord high Treasurer to Queen Elisabeth, would always carry about him, to his dying day, either in his bosom or pocket: And what use he made of it, take M. Camden's testimony: Camd. Elis. fol. 495. Burleigh Lord Treasurer was wont to say, that he overcame envy more by patience then pertinacy. His private estate he managed with that integrity, that he never sued any man, no man ever sued him. He was in the number of those few, that both lived and died with glory. Vers. 23. And he went up] to the place of God's worship. Strabo writeth, that the Metapontines, Dedicasse in Delphis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when they were enriched by a good year of corn, dedicated to Apollo a golden harvest. Vers. 24. Fear not] for the continued opposition of the Philistims, or other discouragement. The best minds, when troubled for any long time, yield inconsiderate motions, and suffer some perturbation; as water that is violenly stirred, sends up bubbles. They cannot be so much master over their passions, as not otherwhiles to be disquieted: for, not the evenest weights, but at their first putting into the balance, somewhat sway both parts thereof, not without some show of inequality; which, after some little motion, settle themselves in a meet poise. Potissimùm verò fidei murus, Bucholcer. Chronol. 320. tentationum ariete durius aliquantò pulsatus & concussus, facilè nutare ac ruinam minari incipit, nisi divinitus sustentetur. Vers. 25. And called upon the Name of the Lord] that had made room for him; and now, by his presence and promise, comforted him. Let the streams of God's bounty lead us, as the watercourse doth, either to the spring upward, or downward to the main Ocean, to the source and fountain whence they flow. Let God taste of the fruit of his own planting. Otherwise, it is no better than the refreshing of him that standeth by a good fire, and crieth, Ah, ah, I am warm. Isai. 44.16. We are no better than bruit beasts, if, contenting ourselves with a natural use of the creatures, we rise not up to the Author; if, in stead of being temples of his praise, we become graves of his benefits. Isaac first built an altar, and then digged a Well. Vers. 26. And Abimelech went to him] Not of any great love, but as 1. pricked in conscience; 2. to provide for posterity. It was a mercy to him, howsoever, that strangers and Heathens should do him this honour: as it was to Luther, that when the Pope had excommunicated him, the Emperor proscribed him, two Kings written against him, etc. the Elector of Saxony should nevertheless stick to him; Manh. loc. come. and that the Great Turk should send him word, not to be discouraged, for he would become his gracious Lord, etc. through From such a Lord, said Luther, good Lord deliver me. Vers. 27. Wherefore come ye to me] Here was his magnanimity, and his modesty both, in expostulating the wrongs they had done unto him. He could not but be sensible of their discourtesies. though he dissembled them. A sheep feels the bite of a dog, as well as a swine, though she make no such noise. Isaac having now a fit opportunity, Job 6. gives them the telling of it: and how forcible are right words! There is a real confutation of injuries: and we should consult, whether, in such a case, it be best to deal with the wrong-doers, at all, by words. God's way is by works: and he must get an Isaac-like temperance and prudence, that thinks himself able to convince them by reason, and to set them down. Vers. 28. Let there be now an oath] See here, saith Chrysostom, how great the power of virtue is, Quanta virtutis potentia, quantum mansuetudinis robur, etc. Chrysost. Hom. quinta. Prov. 16.7. and the might of meekness: For they that lately drove him out from amongst them, now come to him in courtesy, though a forlorn foreigner; and not only give him satisfaction, but seek his friendship. Thus, When a man's ways please the Lord, he maketh his enemies to be at peace with him. Vers. 29. Thou art now the blessed of the Lord] This they had observed, and therefore did him this honour. So the King of Babylon sent Ambassadors, and a Present, to Hezekiah, because he had heard of the miracle of the Suns going back for him. Now because the Sun, which was their god, had honoured him so much, the King of Babylon would honour him too, Abulens. in 2 Reg. 20. as Abulensis hath well observed. Vers. 30. And he made them a feast] Not to mischief them thereat, as Absalon did Amnon, as Alexander did Philotas, as the Great Turk doth the Bashaws whom he intends to strangle; Turk. hist. but to show, there was no rancour, or purpose of revenge. Vers. 31. And they risen up betime, etc.] The proverb is, De sero convivium, de mane consilium. It was the Persians barbarous manner, in the midst of their cups, to advise of their weightiest affairs, as Pererius here noteth: Ardua negotia, praesertim in quibus juramentum intervenit jejuno stomacho suscipi peragique debent, saith Piscator. Weighty businesses are best dispatched fasting. Vers. 32. We have found water] As crosses, so mercies, seldom come single, but by troops; as she said, when her son Gad was born, A company cometh. Vers. 33. Je Beershebah to this day] So it was before; Gen. 21.31. but the name was almost worn out, the Well being stopped up: Isaac therefore new names it, and so preserves it for a monument of God's mercy to his father, and to himself. Vers. 34. And Esau was forty years old] In an apish imitation of his father, who married not till that age; keeping under his body, and bringing it into subjection, as Paul, being enured by good education, to hard labour, prayer, and pious meditation. 1 Cor. 9 But Esau did not so, a pleasure-monger; he was a profane person, and, as the Hebrews say, a filthy whoremaster. So much also the Apostle seems to intimate, when he sets them together, and saith, Let there be no fornicator, or profane person, as Esau, Heb. 12.16. [He took to wife] Not consulting his parents, or craving their consent. This was abdicationis praeludium; Deus quem destruit, dementat. Vers. 35. Which were a grief] because idolatresses, Rev. 2.2. and untractable, because given up by God, Hos. 4.17. Rom. 1.28. XXVII. Vers. 1. Isaac was old, and his eyes di●] OLd-age is of itself a disease, and the sink of all diseases. This Solomon sweetly sets forth, Eccles, 12. by a continued allegory, Vbi quot lumina imò flumina orationis exserit? saith One. In general, he calls it The evil day, Eccles. 12.2, 3. etc. expounded. the years that have no pleasure in them. In particular, the Senses all fail; the hands tremble; the legs buckle; the teeth cannot do their office, as being either lost or loosened; the silver cord, that is, the marrow of their backs, is consumed; the golden ewer, that is, the brainpan, broke; the pitcher at the well, that is, the veins at the liver; the wheel at the cistern, that is, the head, which draws the power of life from the heart: all these worn weak, and wanting to their office: So that sleep faileth, desire faileth * Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quum & ●ppetitum & Veverem irritat. ; neither spring nor summer (signified by the almond-tree and grasshopper) shall affect with pleasure: the daughters of music shall be brought low, as they were in old Barzillai: the sun, moon, and stars are darkened, for any delight they take in their sweet shine: yea, the clouds return after rain; a continual succession of miseries, like April-weather, as one shower is unburthened, another is brewed, and the sky is still overcast with clouds. Lo, such is old age: and is this a fit Present for God? wilt thou give him the dregs, the bottom, the very last sands, thy dotage, Mal. 1.8. which thyself and friends are weary of? Offer it now to thy prince, will he be pleased with thee? The Circassians (a kind of mongrel-Christians) as they baptise not their children till the eighth year, so they enter not into the Church (the Gentlemen especially) till the sixtieth year, brerewood's Inquires, 135. but hear Divine Service standing without the Temple; that is to say, till, through age, they grow unable to continue their rapines and robberies, to which sin that Nation is exceedingly addicted: so dividing their time betwixt sin and devotion; dedicating their youth to rapine, and their old-age to repentance. But God will not be so put off: He is a great King, and stands upon his seniority, Mal. 1.14. In the Levitical Law, there were three sorts of first-fruits: 1. Of the ears of corn, offered about the Passeover. 2. Of the loaves, offered about Pentecost. 3. About the end of the year, in Autumn. Now of the two first, God had a part; but not of the last: to teach us, that he will accept of the services of our youth or middle-age: but for old-age, vix aut ne vix quidem. Besides Abraham in the Old Testament, and Nicodemus in the New, I know not whether we read of any old man ever brought home to God. Vers. 2. I am old, I know not the day of my death] No more doth any, though never so young. There be as many young sculls as old, in Golgotha. But, young men, we say, may die; old men must die. To the old, Death is projanuis; to the young, in insidiis. Senex, quasi seminex. Old men have pedcm in cymba Charontis, one foot in the grave already. Our decrepit age both expects death, and solicits it: it goes grovelling, as groaning for the grave. Ter. in Adelph. Vel quod curvus scilices cernat; vel quòd mox silentibu● umbris cer●end●● sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence Terence calls an old men Silicernium; and the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of looking toward the ground, whither he is tending; or (as others will have it) of loving earth and earthly things; which old folk greedily grasp at, because they fear they shall not have to suffice them while alive, and to bring them honestly home (as they say) when they are dead; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Plutarch gives the reason. Vers. 3. Take me some venison] It is some blemish to holy Isaac, that he so over-loved Esau, and that because he did eat of his venison, or because venison was in his mouth, Gen. 25.28. All things are lawful for me, but I will not be brought under of any thing. 1 Cor. 6.12. It is a shame to a Saint, to be a slave to his appetite; that it should be said of him, as it was of Epicurus, Ennius. Dum palato quid sit optimum judicat, coeli palatium non suspexit. Vers. 4. That my soul may bless thee, before I die] The words of dying men, are living oracles. It was the Patriarches care, and must be ours, to leave a blessing behind us; to seek the salvation of our children whiles we live, and to say something to same purpose when we die, that may stick by them. So, when we are laid in our graves, our stock remains, goes forwards, and shall do, till the day of doom. Vers. 5. Esau went to the field to hunt, etc.] But before he returned, the blessing was otherwise bestowed. The hope of the hypecrite shall perish. How many lie languishing at hopes hospital, as he at the pool of Bethesda, and no help comes! Joh. 5. they repair to the creatures, as to a Lottery, with heads full of hopes, but return with hearts full of blanks. Or, if they draw nigh to God, they think they take hold of him; but it is but as the child that catcheth at the shadow on the wall, which he thinks he holds fast in his hand; but it vanisheth. The common hope is ill bottomed. Hope unfailable, Rom. 5.5, is founded upon faith unfeigned, 1 Tim. 1.5. Deo consist nunquam confusi. Hos. 2.13. He speaketh sweetest comfort to the heart, in the wilderness. Vers. 6. I heard thy father] She overheard what Isaac spoke secretly. Women will be listening, as Sarah behind the door; when she laughed, and little thought to be questioned for it. Vers. 7. That I may eat, and bless thee] Being cheered up by thy good cheer and wine, I may be the fit instrument of the Spirit of God. So the Prophet called for a minstrel, 2 Kings 3.14, 15. Plato called Wine and Music 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mollifying medicines of humane miseries. Cheerfulness is called for in all services. Vers. 8. Now therefore, my son, obey my voice] Which yet he ought not to have done, because she commanded him that which was evil: and they that do thus, are peremptores, potius quàm parents; rather parricides than parents, as saith S. Bernard. Vers. 9 savoury meat for thy father, etc.] She knew his diet, and could fit his tooth. The wife is to take care to please her husband; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to use her wits, and busy her thoughts how to give him content in diet, and other things of the world, as the Apostle hath it, 1 Cor. 7.34. It was devilish policy in Agrippina, (the mother of Nero; Dixit Nero boletoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd Claudius boleto in numerum Deorum relatus esses. Dlo. and it came home to her) to temper the poison that she gave her husband Claudius the Emperor, in the meat he most delighted in, and then to make a jest of it. Let us be sure to bring God such service as he loveth: He will eat, not only our honey, but our honeycomb: he will drink, not only our Wine, but our milk, Cant. 5.1. take in good part unperfect performances, so the heart be upright: But displeasing service is a double dishonour. The fat of rams was rejected with infinite disdain, Isai. 1.11, 15. where the hands are full of blood, the heart of sin. The Philosopher could complain of his countrymen, D●●g. Laert. that when they went to offer sacrifice to Health, they did then banquet most riotously against Health. Vers. 10. And thou shalt bring it to thy father] Though this action, in the general intendment, was good, yet the execution of it wanted not particular error. Her course had been, rather, to have minded her husband of God's promise to Jacob, and gently to have exhorted him to do nothing against it; and then, to have entreated the Lord, to bend his mind to the obedience of his divine will, though to the crossing of his own. But the Saint's righteousness (while here) is mixed; as light and darkness, dimness at least, in a painted glass, died with some obscure and dim colour: it is transparent, and giveth good, but not clear and pure, light. Vers. 11. Esau my brother is an hairy man] This, Rebeccah thought not of. Plus vident oculi, quam oculus. Two is better than one; but woe be to him that is alone. We want much of our strength, in the want of a faithful friend, who might be our monitor: Whence David so bemoans the loss of his Jonathan; and S. Paul counted it a special mercy to him, that Epaphroditus recovered, Cyprian. epist. Phil. 2.27. This the Heathen persecutors knew, and therefore banished the Christians, and confined them to Isles, and mines, where they could not have access one to another. Doctor Taylor rejoiced that ever he came into prison, there to be acquainted with that Angel of God (so he calls him) John Bradford. While Ridley and Latimer lived, they kept up Cranmer from entertaining counsels of revolt. It was not for nothing, surely, that our Saviour sent forth his disciples by two and two: He knew by experience, that Satan is readiest to assault, when none is by to assist. Aaron may be for a mouth to Moses, Exod. 4.16 Moses. for a God to Aaron. Vers. 12. My father peradventure will feel me] Our heavenly Father will certainly feel us, and better feel us; and we shall feel him too, in his fatherly corrections, before he bless us. Suffer we must, or ere we reign: no coming to the Crown, but by the Cross. Christ himself was perfected by sufferings; Heb. 5. Rom. 8.29. and we must be conformed to his image. When Ignatius came to the wild beasts, Now, saith he, I begin to be a Christian. Qui non est Crucianus, non est Christianus, saith Luther, on the 29 of Genesis: And in another place; I have no stronger argument, saith he, Luth. T. 2. against the Pope's kingdom, than this, that he reigneth without the Cross. [And I shall seem to him as a deceiver] So shall all complementing hypocrites to God, that pretend his service to their wicked or worldly ends and aims. They think, belike, Sa●iens nummularius D●us est nummum fictum non recipiet. Bern. Job 36.13. Bern. to deceive him; but therein they are fairly deceived, (for he searcheth the hearts) and bring a curse, in stead of a blessing, upon themselves and their posterity. The hypocrite in heart heaps up wrath. Nemo enim magis iram meretur, (saith a Father) quàm amicum simulans inimicus. Where shall we read of an hypocrite received to mercy. Vers. 13. Upon me be thy curse, my son] A bold speech: but she respected the promise by faith; she relied on that oracle, Gen. 25.23. which Isaac might misinterpret, understanding it not of the persons of his sons, but of their posterity. Bernardus non vidit omnia. Isaac was not more blind in his eyes, then in his affection to his firstborn; and that might misled him. But Rebeccah saw further than he, and therefore made this bold adventure (not without some mixture of infirmity) to procure Jacob the blessing, against her husband's will and intention. A wife is not to perform such blind obedience to her husband, as Plutarch prescribeth; when he layeth it as a Law of Wedlock, on the wife, Plut. Moral. 318. to acknowledge and worship the same gods, and none else, but those whom her husband honours and reputes for gods. Men be they pleased or displeased, God must not be displeased. Vers. 15. And Rebeccah took goodly raiment] The Priestly garments (some think) proper to Esau, had he kept his birth right; but kept, not by Esau or his wives, but by the mother of the family. The Hebrew calleth them, Vestes desiderabiles, garments of desires, goodly, sweet, precious; yet far inferior to that rich and royal robe of Christ's righteousness, that garment of our elder brother; wherewith arrayed, we obtain the blessing. We read of Solomon's bravery, Athenaeus. of Herod's cloth of silver, of Alcisthenes the Sybarite's cloak, sold to the Carthaginians by ‛ Dionysius, for 120 talents; Propter invidiosam impendii magnisicentiam. of Demetrius his robe of estate, which, for the exceeding costliness of it, no Prince that came after him would ever put on. But all these were but rags to the robe of righteousness, that fine White linen, and shining, Rev. 19 Vers. 16. And she put the skins of the goats] This, by some, is excused, as if it were only dolus bonus, to keep her husband from wrong-doing; as, when the Physician deceives his Patient, that he may heal him. But howsoever that she did may be extenuated, it can hardly be justified, albeit God ordered it to his own purpose. Vers. 19 I am Esau, thy first born, etc.] Here he utters three lies in a breath; besides his intitling God to that he did, vers. 20, so taking that Reverend Name in vain. This was his sin, and he smarted for it, to his dying day: for he had scarce a merry hour after this; but God followed him with one sorrow upon another, to teach him and us, Jer. 2.19. Arist. Ethic. lib. 4. c. 7. what an evil and bitter thing sin is, and how it ensnares and ensnarls us. Aristotle could say, that a lie is in itself evil and wicked. The Hebrews call it Aven, a great iniquity. And the Scripture reckons it among monstrous sins, Rev. 21.8, and condemns it to hell; whether it be the officious, merry, or pernicious lie. Indeed every lie is pernicious to ourselves, or others, or both; because flatly forbidden of God, and because it is against the order of nature, 1 Joh. 2.21. Joh. 8.44. and for that no lie is of the truth, (as S. John hath it) but of the devil, who began, and still upholds his kingdom by lies. Contrarily, God is Truth, and his children are all such as will not lie, Isai. 63.8. Rev. 14.5. at least, not get a haunt and a habit of lying, which David calls a way of lying: Remove from me the way of lying, saith he, that I make not a trade or common practice of it. We find, that, 1 Sam. 21.2, he very roundly telleth two or three lies together, (as Jacob here did;) and all deliberate. 1 Sam. 27.8, ●10, 11. So that tale he told Achish, of invading the South of Judah, when he had been upon the Geshurites and Gerarites, I know not how it can be excused. But this was not David's way, his common course; pity it should. Honest Heathens condemned lying: The Persians punished it severely in their children: Xenoph. Cytop. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Cor. Nepos, in vita Epam. Homer censures it in Dolon, Ulysses, and others. Clitarchi historici (saith Quintilian) ingenium probatur, sides infamatur. Nepos reporteth of Epaminondas, that he so loved truth, that he would not once lie, no not in jest. A shame to many Christians, who think the officious and sporting lie to be nothing. Whereas, Gal. 1.10. we must not speak the truth to please men, much less lie. And for saving ourselves, we must rather die, then lie: else Peter had not sinned, in denying his Master. As for profiting others, Job 13.7, 8, 9 we may not lie, though it were to save a soul, Rom. 3.7. We may as well commit fornication with the Moabites, to draw them to our Religion; or steal from rich men, to give to the poor; as lie to do another man a good turn. Vers. 20. How is it that thou hast found it so quickly] A man may very well ask our common Protestants this question, concerning the Faith they so much boast of, but came by it too quickly, to be right. They were never yet in the furnace of Mortification, felt the spirit of bondage, the terrors of God in their consciences. Their Faith is like Jonah's gourd, that grew up in a night; or a bullet in a mould, that's made in a moment. Let ours be like the water of Bethlehem, much longed for, and hardly come by, etc. Vers. 21. That I may feel thee, my son] Here Isaac used all his Senses, and yet is cozened. There is neither Wisdom nor counsel against the lord Gasp. Ens. Mihi hominum prudentia similis videtur talparum labori, non sine dexteritate sub terra fodientium, sed ad lumen Solis caecutientium. Vers. 22. The voice is jacob's voice] Jacob must name himself Esau, with the voice of Jacob. It is hard, if our tongues do not bewray us, in spite of our habit, as it did the wife of Jeroboam. Vers. 24. Art thou, etc. and he said, I am] Thus one sin entertained, fetcheth in another; a lie especially, which, being a tinkerly blushful sin, is either denied by the liar, who is ashamed to be taken with it; or else covered by another and another lie, as we see here in Jacob; who being once over shoes, will be over boots too; but he will persuade his father, that he is his very son Esau. Vers. 25. Bring it near to me] Divinum consilium dum devitatur, impletur: humana sapientia, dum reluctatur, comprehenditur, saith Gregory, Here Isaac doth unwilling and unwitting justice. Vers. Arist. lib. de mirab. auscult. 27. As the smell of a field] Compare Cant. 2.13. & 4.12, 13, 14. Aristotle writes of a parcel of ground in Sicily, that sendeth such a strong smell of fragrant flowers, to all the fields and leazes thereabouts, that no hound can hunt there, the scent is so confounded with the sweet smell of those flowers. Labour we so to resent heavenly sweetnesses, so to savour the things above, that we may have no mind to hunt after earthly vanities, etc. Alexander's body is said to be of such an exact constitution, that it gave a sweet scent where it went. Christ (the true carcase) smells so sweet to all heavenly eagles, Matth. 24. Joh. 12. that, being now lifted up, he draws them after him. Vers. Esau likewise hath the like, but not with a God give thee. 28. God give thee of the dew] For that country was dry and thirsty: They had rain, say some, but twice a year; the former in seedtime, and the later rain in May. The blessings here bestowed, are plenty, victory, domestical preeminency, and outward prosperity. But beyond all these, some better thing was provided and promised. Erant enim speculum, & pignus coelestium. The Church of Rome borrows her mark from the market-plenty, or cheapness, etc. she vaunts of her temporal felicity, and makes a catalogue of the strange victories which the Catholics have had. Immò vix unquam fuerunt Haeretici superiores quando justo praelio dimicatum est, Bell. tom. 2. lib. 4. cap. ult. saith Bellarmine. Upon one of the Easter-holydays, saith George Marsh, Martyr, Master Sherburn and Master More sent for me, persuading me much to leave mine opinions; saying, All the bringers up and favourers of that Religion, had ill luck, Act. and Mon. fol. 1421. and were either put to death, or in prison, and in danger of life. Again, the favourers of the Religion now used, had wondrous good luck, and prosperity in all things. These wizards, these disputers of this world, as the Apostle calls them, 1 Cor. 1.20, either knew not, Ecclesia baeres Crucis. or believed not, that the Church is the heir of the Cross, as an Ancient speaketh; that Opposition is (as Calvin wrote ●o the French King) Evangelii genius, the bad genius that dog's the Gospel; Veritas odium parit. Ter. that Truth breeds hatred, (as the fair Nymphs did the ill-favoured Fawns and Satyrs) and seldom goes without a scratched face. Some Halcyons the Church hath here, as in Constantine's time, (Repugnante contra temetipsam tua foelicitate, saith Salvian, in his first book to the Catholic Church;) but grace she shall be sure of here, with persecution; and glory hereafter, without interruption. As for outward things, aut aderunt sanè, aut non oberunt; either she shall have them, or be as well without them. God shall be her Cornucopia, her All-sufficient, her shield, Sine Deo, om●is copia est egestas. and exceeding great reward. Vers. 29. Let thy mother's sons bow down to thee] That is, thy brethren; which are therefore denominated from the mother, quòd certior est a matre progenies, quàm a patre, Castalio in Annotat. ad locum saith an Interpreter. But this blessing is pronounced in an higher stile then ordinary; therefore sentences are doubled; and that kind of speech is here used, which, with us, is either Poetical, or not far from it. Vers. 30. Esau his brother came in] All-too-late. Detained he was by the devil, (say the Hebrews) who not seldom makes a fool of hunters, and leads them about. A sweet providence of God there was in it, certainly, that he should come in as soon as Isaac had done, and Jacob was gone, and no sooner. Like as there was in that which Master Fox reports of Luther, that on a time, Act. & Mon. fol. 793. as he was sitting in a certain place upon his stool, a great stone there was in the vault, over his head, which being stayed miraculously so long as he was sitting, as soon as he was up, immediately fell upon the place where he sat, able to have crushed him in pieces. A Warrant once came down, under Seal, for the execution of the Lady Elizabeth; Steven Gardiner was the engineer, and thought he had been sure of his prey: But God pulled the morsel out of his mouth; England's Elizabeth, by Heywood. for one Master Bridges, mistrusting false play, presently made haste to the Queen, who renounced and reversed it. Another time, while Sir Henry Benning field her Keeper was at Court, one Basset, a Gentleman, and a great favourite of Steven gardiner's, came, with twenty men well appointed, to Woodstock, to have murdered her: But, by God's great providence, Sir Henry had left so strict a charge behind him, that no living soul might have access unto the Princess, upon what occasion soever, till his return, that they could not be admitted; whereby, their bloody enterprise was utterly disappointed. The Lord knoweth how to deliver his: Psal. 34. he keepeth all their bones, not one of them is broken. Vers. 31. And he also had made savoury meat] Esau's works here, are better than jacob's. Election is not of works, but of grace, Rom. 9.11. Quis te discernit? saith the Apostle. Cor. 4.7. Greevinchovius the Arminian saucily answers, Ego meipsum discerno. And surely, had the cause of our election been either by our faith, or good works foreseen (as the Papists and Arminians would have it) Saint Paul might have spared his question, or soon received a ready answer. Vers. 33. And Isaac trembled very exceedingly] The fear of God reined him, in that he durst not reverse the blessing, (though haply he had a mind to it;) nay, he established it to Jacob here, and more advisedly, in the next Chapter. Noli peccare: nam Deus videt, Angeli astant, diabolus accusabit, conscientia testabitur, infernus cruciabit. A reverend and religious man had this written before his eyes, in his Study, saith M. Gataker. Vers. 34. He cried with a great and exceeding bitter cry] Not for his sin, Non dolet de peccato venditionis, sed de damno perditionis. Par. Hos. 7.14. in selling the birthright; but for his loss, in missing the blessing: though, having sold the birthright, he had no right to the blessing. This is the guise of the ungodly. He cries Perii, not Peccavi. If he howl upon his bed, it is for corn and oil, as a dog tied up howls for his dinner, It never troubles him, that a good God is offended, which to an honest heart is the prime cause of greatest sorrow. Vers. 35. Thy brother came with subtlety] Junius observes, that Isaac here, to please his son, committeth some oversight, in transferring the fault upon Jacob. He might have seen how God chastised his seeking to cross the Oracle, in the sin of Rebeccah and Jacob, who beguiled him. But our minds are as ill-set as our eyes, neither of them apt to turn inwards. Vers. 36. Is he not rightly named Jacob] He cavils and quarrels at his brother's guile, at his father's store; (Hast thou but one blessing, etc.) but not a word we hear of his own profaneness. How apt are men to mistake the cause of their sufferings, and to blame any thing sooner than their own untowardness! Vers. 38. Esau lift up his voice, and wept] Yet, found no place for repentance, Heb. 12.17. that is, he could not, by his tears, prevail with his father, to reverse the blessing. See the fruit of God's holy fear. Moses his rod was not so famous for being turned into a Serpent, (for even the Magicians did as much) as for devouring the Magician's rod: So the true fear of God is most eminent and effectual, when set in emulation or opposition to other fears, or carnal aims and affections. Vers. 39 Answered and said unto him] Dixit, non benedixit, quia p●tiùs fuit praedictio futurae conditionis, quàm benedictio, saith Pareus. And whereas we read, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven; Castalio renders it thus: Tua quidem sedes a terrae pinguitudine, & a supero coeli rore aberit. For Mishmanne, saith he, signifieth ab pinguitudine, sive sine pinguitudine; as it doth also, Psal. 109.24. Sic dicimus Ab re, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & compositè, Amens, abesse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My flesh faileth from fatness, (that is, for lack of fatness;) or, Without fatness. So the sense he sets upon this Text, is; Thou shalt dwell far from the fatness of the earth, in a barren country, etc. For Isaac could not give Esau what he had given Jacob afore: and this was that, that Esau so grieved at, and threatened his brother for. Or if he could, what cause had Esau so to take on? why should it trouble me, that another partakes of the sun-light with me, when I have never the less? etc. Object. But the Apostle saith, Heb. 11.20. Isaac blessed Jacob and Esau. Sol. It was a blessing, no doubt, that Edom should shake off Israel's yoke; as it follows, vers. 40. and fell out, 2 Kings 8.20. Vers. 40. When thou shalt have the dominion] Cùm planxeris, saith Junius; when thou hast, for some time, undergone hard, troublesome, and lamentable servitude, the grief whereof thou dost greatly groan under; as in David's time, who cast his shoe over them, Psal 60.8. The Sodomites, those worst of men, 2 Sam. 8.14. were the first that we find in Scripture brought in bondage to others, Gen. 14.4. When the Danes and other foreigners domineered in this Kingdom, was it not a lamentable time? were not men's dearest lives sold as cheap, as sparrows were among the Jews, five for two farthings? Did we but live a while in Turkey, Persia, yea, or but in France, (saith One) a dram of that liberty we yet enjoy, would be as precious, as a drop of cold water would have been to the rich man in hell, when he was so grievously tormented with those slames. Take we heed, lest for the abuse of this sweet mercy, God send not in the Midianites to thresh out our corn, the Assyrians to drink up our milk, to make a spoil of our , Jer. 49.32, and to cause us to eat the bread of our souls in the peril of our lives, as our fathers did in Queen Mary's days. Vers. 41. And Esau hated Jacob, etc.] Because God said, Jacob have I loved. And, as all hatred is bloody, he resolves to be his death. The righteous is abomination to the wicked, saith Solomon. Prov. 29.27 Moab. was irked because of Israel, or, did fret and vex at them, Num. 22.3, 4. who yet passed by them in peace. But the old serpent had set his limbs in them, transfused his venom into them: hence that deadly hatred, that is and will be betwixt the godly and the wicked. Pliny speaks of the Scorpion, that there is not one minute, wherein he doth not put forth the sting: So doth that serpentine seed, acted by Satan. The Panther so hates man, that he flies upon the very picture of a man, and tears it to pieces. So doth Satan and his imps upon the image of God, in whomsoever they find it. Psal. 35.19. Scito quia ab ascensore suo daemone perurgetur. Bern. They Satanically hate me, saith David of his enemies. And seest thou thy persecutor full of rage? (saith Bernard) know thou, that he is spurred on by the devil that rides him, that acts and agitates him, Eph. 2.2. [And Esau said in his heart] Effutiverat etiam minaces voces; he had also bolted out some suspicious speeches, (as our Gunpowder-traitors did) whereby he was prevented. [The days of mourning for my father] No matter for his mother: Levit. 19.3. yet God saith, Ye shall fear every man his mother and his father. The mother is first mentioned, because usually most slighted. Vindicab● me afferendo Patri luctum, caede fratris. Luth. Luther thinks, he threatneth his father also, in these words; as if he should say, I will be avenged, by being the death of my brother, though it be to the breaking of my father's heart. A bloody speech of a vindictive spirit, whom nothing would satisfy, but to be a double parricide. [I will slay my brother] Butler threatened men live long: for even Isaac, who died soon, lived above forty years beyond this. Psal. 31.15. My times are in thy hand, saith David. Vers. 42. And these words of Esau, etc.] For he could not hold, as Absalon did; who, intending to murder Amnon, spoke neither good nor evil to him. These still revenges are most dangerous, as a dog that barks not. That Esau vented himself in words, was a great mercy of God to Jacob. He thought nothing, (good man) but followed his calling, not knowing his danger. But his provident mother harkened it out, and took course to prevent it. So doth the sweet fatherly providence of God take care and course for the safety of his servants, when they are either ignorant or secure. Masses were said in Rome, for the good success of the Powder-plot; but no prayers in England, for our deliverance: and yet we were delivered. A sevenfold Psalmody they had framed here, which secretly passed from hand to hand, with tunes set, to be sung for the cheering up of their wicked hearts, with an expectation (as they called it) of their day of Jubilee. The matter consisteth of railing upon King Edward, Queen Elizabeth, and King James; Spec. bell. sacri. of petition, imprecation, prophecy, and praise. This Psalter is hard to be had: for they are taken up by the Papists, as other books be, that discover their shame. But Mendoza, that liar, (conveniunt rebus nomina saepè suis) sounded the Triumph before the Victory. That blind Letter of theirs brought all to light, by the mere mercy of the Father of lights, who was pleased to put a divine sentence into the mouth of the King. Sorex suo perit indicio. Hunc tibi pugionem mittit Senatus, dixit ille: detexit facinus fatuus, & non imple vit. So here. See the like, 1 Sam. 19.2. Acts 9.24. & 23.16. [And she sent and called Jacob] Why did she not call both her sons together, and make them friends, by causing the younger to resign up his blessing to the elder? Because she preferred heaven before earth, and eternity before any the world's amity or felicity whatsoever. The devil would fain compound with us, when he cannot conquer us; as Pharaoh would let some go, not all; or if all, yet not far. Religiosum oport et esse, sed non religentem. He cannot abide this strictne's, etc. But we must be resolute for God and heaven. It's better flee, with Jacob, yea, die a thousand deaths, then, with the loss of God's blessing, to accord with Esau. Vers. 43. Flee thou to Laban] Flee than we may, when in danger of life; so it be with the wings of a dove, not with the pinnions of a dragon. God must be trusted, not tempted. Means must be neither trusted, nor neglected. Vers. 44. Tarry with him a few days] Heb. unos dies. Sed facti sunt viginti anni. She reckoned upon a few days; but it proved to be twenty whole years: and she never saw Jacob again, as the Hebrew Doctors gather. Thus Man purposeth, God disposeth. Some think she sent Deborah her nurse, to fetch him home, who died in the return, Gen. 35.8. Vers. 45. And he forget, etc.] Whiles wrongs are remembered, they are not remitted. He forgives not, that forgets not. When an inconsiderate fellow had stricken Cato in the Bath, Sen. de ira, lib. 1. and afterwards cried him mercy; he replied, I remember not that thou didst strike me. Our Henry the sixth is said to have been of that happy memory, that he never forgot any thing but injuries. Esau was none such: He was of that sort, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soon angry, but not soon pleased. His anger was like coals of juniper, Psal. 120.4. which burn extremely, last long, (a whole twelvemonth about, as some writ;) and though they seem extinct, revive again: Flamma redardescit, quae modò nulla fuit. Ovid. Vers. 46. I am weary of my life, etc.] A wise woman (saith an Interpreter) not willing to grieve her husband, she conceals from him Esau's malicious hatred of Jacob, and pretends another cause of sending him away, to take him a fit wife. Let women learn, not to exasperate their husbands with quick words, or froward deeds; but study their quiet. Livia, wife to Augustus, being asked how she could so absolutely rule her husband, D●o in Aug. answered, By not prying into his actions, and dissembling his affections, etc. XXVIII. Vers. 1. Isaac called Jacob, and blessed him] HE doth not rate him, or rail at him. Anger must have an end. The Prodigals father met him, and kissed him, when one would have thought, he should rather have kicked him, killed him. Pro peccato magno, Terent. paululum supplicii satis est patri. Vers. 2. Arise, go to Padan-aram] Jacob was no sooner blest, but banished: so our Saviour was no sooner out of the water of Baptism, and had heard, This is my beloved Son, etc. but he was presently in the fire of temptation, and heard, If thou be the Son, etc. When Hezekiah had set all in good order, 2 Chron. 31. than up came Sennacherib with an army, Chap. 32.1. God will put his people to it; and often, after sweetest feelings. Vers. 3. And God Almighty bless thee] Here Isaac stablisheth the blessing to Jacob, lest haply he should think, that the blessing so got, would be of no force to him. God passeth by the evil of our actions, and blesseth the good. Vers. 4. And give thee the blessing of Abraham] Here he is made heir of the blessing, as are also all true Christians, 1 Pet. 3.9. Caesar, when he was sad, said to himself, Cogita te esse Caesarem: so, think thou art an heir of heaven, and be sad if thou canst. Vers. 5. Isaac sent away Jacob] with his staff only, Gen. 32.10. and to serve for a wife, Hos. 12.12. It was otherwise, when a wife was provided for Isaac. But Jacob went as privately as he could, probably, that his brother Esau might not know of his journey, and wait him a shrewd turn by the way. Hos. 12.12. he fled into Syria. Theodoret saith, it was, that the divine providence might be the better declared toward him, no better attended or accommodated. Vers. 6. When Esau saw, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.] But he was ever too late, and therefore that he did, was to little purpose. An over-late sight is good neither in piety nor policy. They will find it so, that are semper victuri; and never can find time to begin, Seneca. till they are shut out of heaven for their trifling. How many have we known taken away in their offers and essays, before they had prepared their hearts to cleave to God Vers. 7. And was gone to Padan-aram] Which was distant from Beer-sheba almost five hundred miles. This was the father of the brood of travellers; and his affliction is our instruction, Rom. 14.4. 1 Cor. 10.11. Vers. 8. pleased not his father] Whether himself or they pleased God, or not, was no part of his care. God is not in all the wicked man's thoughts. That he strives for, is, to be well esteemed of by others, to have the good will and good word of his neighbours and friends, such especially as he hopes for benefit by. Thus Julian counterfeited zeal, till he had got the Empire: afterwards, of Julian, he became Idolian, as Nazianzen saith he was commonly called, because he set open again the Idols temples, (which had been shut up by Constantine) and restored them to the Heathens. Vers. 9 Then went Esau unto Ishmael] Stulta haec fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & hypocrisis, saith Pareus rightly. Ape's will be imitating men: Spiders have their webs, and Wasps their honey-combs. Hypocrites will needs do something, that they may seem to be somebody: but, for want of an inward principle, they do nothing well: they amend one error with another, as Esau here; and as Herod prevents perjury by murder. Thus, while they eat the sands, they rush upon the rocks; Incidit in Scyllam, cupiens vitare Charybdim. and while they keep off the shallows, they fall into the whirl-pool. Sed nemo ita perplexus tenetur inter du vitia, quin exitus pateat absque tertio, saith an Ancient. Vers. 10. And Jacob went out from Beer-sheba] A long journey; but nothing so long as Christ took, from heaven to earth, to serve for a wife, his Church; who yet is more coy than Rachel, and can hardly be spoken withal, though he stand clapping and calling, Open to me, my sister, my spouse. Stupenda dignatio, saith One; a wonderful condescending. Vers. 11. And he lighted upon a certain place] Little thinking to have found heaven there. Let this comfort travellers, and friends that part with them. Jacob never lay better, Mal● cubans suaviter dorm●● & s●licitèr som●●●t. then when he lay without doors; nor yet slept sweeter, than when he laid his head upon a stone. He was a rich man's son, and yet enured to take hard on. Vers. 12. Behold a ladder] Scala est piorum in hoc mundo peregrinatio, saith Pareus, after junius. But besides this interpretation, our Saviour offereth us another, joh 1.51, applying it to himself, the true ladder of life, per quem solùm in coelum ascendere possimus. He that will go up any other way, must, as the Emperor once said, erect a ladder, and go up alone. He touched heaven, in respect of his Deity; earth, in respect of his humanity; and joined earth to heaven, by reconciling Man to God. Gregory speaks elegantly of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he joined heaven and earth together, as with a bridge; being the only true Pontifex, or bridge-maker. Heaven is now open and obvious, to them that acknowledge him their sole Mediator, and lay hold, by the hand of faith, on his merits, as the rounds of this heavenly ladder: These only ascend; that is, their consciences are drawn out of the depths of despair, and put into heaven, as it were, by pardon, and peace with God, rest sweetly in his bosom, calling him Abba Father; and have the holy angels ascending, to report their necessities; and descending, as messengers of mercies. We must also ascend (saith S. Bernard) by those two feet, (as it were) Meditation, and Prayer: yea, there must be continual ascensions in our hearts, as that Martyr said: M. Philpot. And as jacob saw the Angels ascending and descending, and none standing still; so must we be active, and abundant in God's work, as knowing, that our labour is not in vain in the Lord; Bern. and that, non proficere, est deficere; not to go forward, is to go backward. Vers. 13. I am the Lord God of Abraham, etc.] What an honour is this to Abraham, that God was not ashamed to be called, His and his sons God Euseb●●s the Historian, was called Eusebius Pamphili, for the love that was betwixt him and the Martyr Pamphilus, as S. Hierome testifieth. Friend to Sir Philip Sidney is engraven upon a Nobleman's Tomb in this Kingdom, The old Lord Brook. as one of his Titles. Behold the goodness of God, stooping so low, as to style himself, The God of Abraham, and Abraham again, The friend of God. Vers. 14, 15. And thy seed shall be as the dust] Against his fourfold cross, here's a fourfold comfort, (as Pererius well observeth) a plaster as broad as the sore, and sovereign for it. Against the loss of his friends, I will be with thee: 2. of his country; I will give thee this land: 3. against his poverty; Thou shalt spread abroad, to the east, west, etc. 4. his solitariness and aloneness; Angels shall attend thee; and, Thy seed shall be as the dust, Num. 23.10. etc. And who can count the dust of jacob? saith Balaam, that Spelman of the devil, as One calls him. Whereunto we may add that which surpasseth and comprehendeth all the rest; In thee, and thy seed shall all the families of the earth be blessed. Now whatsoever God spoke here with jacob, he spoke with us, as well as with him, saith Hosea, Chap. 12.4. Verse, 16. And I knew it not] Viz. that God is graciously present in one place, as well as in another. Our ignorance and unbelief is freely to be confessed, and acknowledged. Thus David, Psal. 73.22. Agur, Prov. 30.2. Pray for me, In his Letter to Ridley, Act. & Mon. 1565. Se●m. in 3 Sund. in Advent. saith Father Latimer to his friend; pray for me, I say: for I am sometimes so fearful, that I would creep into a mousehole. And in a certain Sermon; I myself, saith he, have used, in mine earnest matters, to say, Yea by S. Mary; which indeed is naught. Vers. 17. How dreadful is this place! The place of God's public Worship, is a place of Angels and Archangels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (saith Chrysostom;) it is the Kingdom of God; it is very heaven: What wonder then, though jacob be afraid, albeit he saw nothing but visions of love and mercy? Psal. 5.7. In thy fear will I worship toward thy holy temple, saith David. The very Turk, when he comes into his Temple, lays by all his State, and hath none to attend him all the while. Omninò oportet nos, orationis tempore, curiam intrare coelestem, (saith S. Bernard) in qua Rex regum stellato sedet solio, Bern. de divers. 25. etc. Quanta ergo cum reverentia, quanto timore, quantâ illuc humilitate accedere debet e palude suâ procedens & repens vilis ranuncula? Our addresses must be made unto God, with the greatest reverence that is possible. Vers. 18. And set it up for a pillar] The better to perpetuate the memory of that mercy he had there received; and that it might be a witness against him, if hereafter he failed of fulfilling his vow. It is not amiss, in making holy vows, to take some friend to witness, that, in case we be not careful so to fulfil them, may mind us, and admonish us, of our duty in that behalf. jacob, that was here so free, when the matter was fresh, to promise God a Chapel at Bethel, was afterwards backward enough; and stood in need that God should pull him by the ear, once and again, with a Go up to Bethel, and punish him for his delays, in the rape of his daughter, cruelty of his sons, etc. Gen. 35. Vers. 20. And jacob vowed a vow] The first holy votary that ever we read of: whence jacob also is called, The father of vows; which, out of this Text, may be thus described A Vow is nothing else, but a religious promise made to God in prayer, and grounded upon the promise of God; whereby we tie ourselves, by way of thankfulness, to do something that is lawful, and within our power; with condition of obtaining some further favour at the hands of God. Thus jacob vows to God only: he is the sole object of Fear, therefore also of Vows. See them set together, Psal. 76.11. Next, he prays when he vows. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a vow and a prayer are of near and necessary affinity. See Psal. 61.6. judge 11.30, 31. That was a blasphemous vow of Pope julius, that said, Act. & Mon. he would have his will, all despito di Dio. And not unlike of Solyman the Great Turk, in a Speech to his Soldiers: So help me great Mahomet, Turk. hist. I vow, in despite of Christ and john, in short time to set up mine Ensigns with the Moon, in the middle of the Marketplace in Rhodes. jacob, as he vowed only by the Fear of his father Isaac; so he presented his vow in an holy prayer, not in an hellish execration. I add, that it is a promise, grounded upon God's promise: so was jacobs here, in all points; as is to be seen, if compared with verse 15 of this Chapter. Next, I say, that by this Vow we bind ourselves, etc. Not as casting any new snare upon ourselves thereby; but rather a new provocation to the payment of an old debt. For what can jacob vow to God, that he he owes him not before hand, without any such obligation? This he doth too, by way of thankfulness; as doth likewise David, Psal. 116.8, 9 and otherwhere. And that which he voweth, is lawful, and possible: not as theirs was, that vowed Paul's death, Acts 23. or as julian the Apostatas; who, going against the Persians, made this vow, that, if he sped well, he would offer the blood of Christians. Act. & Mon. 1914. Or as that Constable of France, who covenanted with God, that if he had the Victory at S. Quintin's, he would set upon Geneva. These men thought, they had made a great good bargain with God; but did not his hot wrath kindle against them? Camd. Elisab. fol. 258. A. D. 1583. So Gerald Earl of Desmond's Irish men were justly consumed with famine●●●d sword, which had barbarously vowed to forswear God, before they would forsake him. Lastly, all this that jacob doth, is on condition of some further favour: If God will be with me, and will preserve me, and provido for me, etc. All which he doubts not of, as having a promise; but yet helps forward his faith by this holy vow; then shall God have the utmost, both in inward and outward worship: for God shall be his God; and he will build him an house, and pay him Tithes, etc. [And will give me bread to eat] Having food and raiment, (saith the Apostle) let us therewith be content. Nature is content with little; grace, with less. Insaniae damnandi sunt, quitam multa, Vir bonus paucis indiget. tam anxiè congerunt, quum sit tam paucis opus, saith Lud. Vives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clem. Alex. Cibus & potus sunt divitiae Christianorum, saith Hierome. Bread and water, with the Gospel, are good cheer, saith Greenham. Cui cum paupertate bene convenit pauper non est. Seneca. The disciples are bid pray for bread, not biscuit: they dined, on a Sabbath-day, with corn rubbed in their hands, with broiled fish, Melch. Adam. etc. Luther made many a meal of a herring; Junius, of an egg. One told a Philosopher, If you'll be content to please Dionysius, you need not feed upon green herbs. He replied; And if you be content to feed upon green herbs, you need not please Dionysius. CHAP. XXVI. Vers. 1. Then Jacob went on his journey] HEb. lift up his feet: indefessi cursoris instar; as it were a generous and manly horse, refreshed with his bait by the way, he went lightly on his long journey. Neh. 8.10. The joy of the Lord was jacob's strength: it became as oil; wherewith his soul being suppled, he was made more lithe, nimble, and fit for action. He that is once soaked in this oil, and bathed, with Jacob, in this bath at Bethel, will cheerfully do or suffer aught for God's sake. Tua praesentia Domine Laurentio ipsam craticulam dulcem fecit, saith One. Gaudebat Crispina cùm tenebatur, eùm audiebatur, cùm damnabatur, Aug. in Psal. 137. Crux enim inuncta est, etc. Crucem multi abhom inautur, crucem videutes, sed non videntes unctionem. Bern. Act. & Mon. fol. 857. Ibid. 813. cùm ducebatur, saith Austin. So did many of the Marian Martyrs, as were easy to instance. Bernard gives the reason: The Cross is oiled, saith he; and, by the grace of the Spirit helping our infirmities, it is made, not only light, but sweet; and not only not troublous and terrible, but desirable and delectable. From the delectable Orchard of the Leonine prison: so that Italian Martyr Algerius dated his Letter. Another Dutch Martyr, feeling the flame to come to his beard, Ah, said he, what a small pain is this, to be compared to the glory to come! Let us pluck up our feet, pass from strength to strength, and take long and lusty strides toward heaven. It is but a little afore us; and a ready heart rids the way apace. Vers. 2. Three stocks of sheep lying by it] Semblably Christ, the chief Shepherd, Rev. 7.16, 17. Psal. 23.2. feeds and leads his flock to the lively fountains of waters; commanding his under-shepherds, the Ministers, to roll a way the stone, by opening the promises, that his sheep may drink water with joy, Isai. 12. out of those wells of salvation. Vers. 3. And he put the stone again upon the wells mou●●] To keep the waters clean and filth-free. Turk, hist. The Turks had procured some traitor in Scodra (where Scanderbag ruled) to poison the Townwell. The Pope hath endeavoured the like, by pouring out his deadly poison upon the rivers and fountains of water (the Scriptures) that they might become blood: Rev. 16.4. witness that Heathenish Decree of the Council of Trent; equalizing, if not preferring, the Apocrypha, to the Canonical Scripture; the vulgar Translation, to the Original; Traditions, to holy Writ: and affirming, that the holy Ghost himself is not to be heard, D. Prid. Lect. de Testib. though he bring never so plain Scripture for himself, nisi accedat meretricis pnrpuratae effrons interpretatio, saith a learned Doctor; unless the Pope may interpret it. Horrible blasphemy! Had not Gods servants need to see to the cleansing of this Well, and the keeping it free from the tramplings and defilements of this foul Beast? The Council of Constance comes in with a Nonobstante, Licèt Christus, post coenam, instituerit, & suis discipulis administraverit, etc. Caranza, Sum. Concil. sess. 13. Beehive of Rome, p. 12. against Christ's Institution; withholding the Cup from the Sacrament. Before that the Gospel was corrected, amended, and expounded, (●●y the Canonists) there were many things permitted, (as Priests Marriage;) which now, since the time is come that all things are made perfect, are clearly abolished and taken away. When the Hussites denied to admit any Doctrine that could not be proved by the holy Scriptures, the Council of Basil answered them, by Cardinal Cusanus, that the Scriptures were not of the essence of the Church, but of the well-being of it only; That the Word of God was so much the better taught the people, Tautò dignius verbum Dei tradi, quanto remotiu● ab omni Scriptura: cam explicandam juxta currentem Ecclesiae ritum, etc. Revius de vit. Pontif. p. 235. by how much it had less of the Scriptures in it: That the Scripture was to be interpreted according to the currant Rite of the Church; quâ mutante sententiam, mutetur & Dei judicium. Can any hear this, and his ears not tingle? This was then the Pope's Express: for in Popish Counsels, the Bishops and others have no more to do, but simply, inclina●o capite, to say Placet to that, which in the Pope's name is propounded to them: As nothing was resolved by the Trent-fathers', but all in Rome: whence grew that blasphemous Proverb, Hist. of Counc. of Trent, 497. Rev. 16.3. Brightman. which habhor to relate. This Council was that sea, upon which the second Angel poured out his vial, and it became as the blood of a dead man; and every living soul died in that sea. Cavete. Vers. 4. And Jacob said] These petty passages are recorded, when the acts of mighty Monarches are unmentioned; to show Gods dear respect to his poor servants. The Lion and Eagle were not offered in sacrifice, as the Lamb and Dove were. Master Fox being asked, whether he knew such an honest poor man; answered, I remember him well: I tell you, I forget Lords and Ladies, to remember such. So doth God. Vers. 6. And behold Rachel his daughter] Note, that our least and ordinary actions, are ordered and directed by God; as Nathaneel's being under the figtree, etc. Joh. 1.48. Birds flying seem to fly at liberty, yet are guided by an overruling hand of Heaven: so are our thoughts, affections, actions. Sic curat Deus universos, quasi singulos; sic singulos, quasi solos, saith Augustine. Rachel, by a divine providence, meets Jacob at the Well: so doth the Church (that shepherdess, Cant. 1.7.8.) meet Christ in his Ordinances, Psal. 23.2, 3. Vers. 7. Neither is it time, etc.] Time is a precious commodity, and must be thriftily husbanded. The common complaint is, We want time: But the truth is, we do not so much want, Non parùm habemus temperis, sed multum perdimus. Sen. as waste it; as the Heathen observed: which they that do, are wastfullest prodigals: for, of all other possessions, two may be had together; but two moments of time cannot be possessed together. This made the Philosopher so parsimonious of time; Senec. Epist. Nullus mihi per otium exit dies; I cannot afford to cast away a day; partem noctium studiis vendico; part of the night I take for my studies. So did Charles the Great; and after him, Charles the fifth, He had, for that purpose, as his Instructor, Turrianus of Cremona ever with him. who (when at any time in the field against the enemy) spent what hours he could spare, in the study of the Mathematics. As if he had been of Cato's mind, That great men must be able to give good account, non minus otii. quàm negotii; no less of their leisure, then of their labour. His constant custom was, saith Cicero, Cato in Orig. Cic. desenect. to call to mind, at evening, what thing soever he had seen, read, or done, that day. King Alfred, that reigned here, Anno Dom. 872, is said to have cast the natural day into three parts: Eight hours he spent in praying, study, and writing; eight in the service of his body; eight in the affairs of State. Which spaces, (having then no other engine for it) he measured by a great wax light, Dan. Chron. fol. 13. divided into so many parts; receiving notice by the keeper thereof, as the several hours passed in the burning. Qui nescit quo vita modo volat, audiat horas: Quàm sit vita brevis, nos docet ille sonus. Vers. 8. We cannot, until all the flocks] As we are not (by the example of these shepherds) to enterprise things above our strength, Psal. 131.1. so neither to be discouraged by every dissiculty; but to lend, and borrow help one of another; each man pleasing his neighbour for his good, Rom. 14.2. and serving him in love, to edification. Divisae his operae, sed mens suit unica, pavit o'er Lutherus oves, flore Melancthon apes. Vers. 9 For she kept them] Leah might be left at home, for the tenderness of her eyes. A man is to see, that all under his roof have a fit employment; as the Master gave each servant his task, Matth. 25.15. his talon, according to his several ability, secundum peritiam & potentiam. And every one hath some excellency or other in him, can we but find, and improve it. God hath dispensed his gifts diversely, for the common benefit. And as, in the same pasture, the ox can find fodder, the hound a hare, the stork a lizard, the fair maid flowers: so there is none so worthless, but something may be made of him; some good extracted out of the unlikeliest. Yea, wisdom is such an Elixir, as by contaction (if there any disposition of goodness in the same metal) it will render it of the property. Vers. 10. Went near, and rolled the stone, etc.] If he did this alone, as the Text seemeth to say, it was very strange. He might put forth his strength, to gratify Rachel, and to insinuate himself into her love. Vers. 11. Lifted up his voice, and wept] For joy, that he had so happily light upon his kinswoman. It argued also his great affection, and passion of mind, for her sake: Love is exstatical;— nec juris se sinit esse sui. Animus est ubi amat, non ubi animat. He kisseth Rachel, as if he would have transfused his soul into her: Ovid. Amor. lib. 2. Magin, in Geogr. and wept aloud; not as those vain lovers, who ut flerent, oculos erudiêre suos: Nor as the Brasileans, whose faculty is such, that tears are for a present salutation; and as soon gone, as if they had said, How do you? But as Joseph wept over Benjamin; the Prodigals father over him, etc. Vers. 12. That he was her father's brother] And therefore made so bold with her, upon no further acquaintance. His kisses were not unchaste, but modest; such as were common among kindred. And yet here care must betaken, that Satan corrupt not our courtesy, or more intimate acquaintance, with never so near an alliance. Fly's may settle upon the sweetest perfumes, and putrify them. S. Paul saw cause to exhort Timothy, 2 Tim. 5.2. (that mortified young man) to exhort the younger women, as sisters, With all purity; because, through the subtlety of Satan, and the deceit of his own heart, even whiles he was exhorting them to chastity, some unchaste motions might steal upon him. A great deal of caution doth no hurt. Abundaus cautela non nocet. Vers. 13. He ran to meet him, and embraced him] All in hypocrisy, as the Hebrews hold. There be many Laban's; hot at first, cold at last; friendly in the beginning, froward in the end. A free friend at first, a kind friend to the last, is Rara avis in terris. Mic. 7.5. Trust not in a friend, put not confidence in a brother, etc. Look rather unto the Lord, as the Church doth there he is the only Suresby, as they say; and will never fail us: when the World, as Laban, will show itself at parting, if not before. [He told Laban all these things] why, and how he came so poorly to him; when as Abraham's servant, coming upon a like errand, came far better attended and appointed: which was the thing that Laban, likely, looked after, when he ran out to meet Jacob. Vers. 14. Surely thou art my bone, etc.] Good words cost nothing; and the veriest carls are commonly freer of them, then of real courtesies. Pertinax the Emperor was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd blandus esset, magis quàm benignus. But that of Nero was abominable; who, the very day before he killed his mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio in Ner. most lovingly embraced her, kissed her eyes and hands; and accompanying her, when she departed, used these sweet words; All happiness attend you, my good mother: for in you I live, and by you I reign. As a potsherd covered with silver-dross, so are burning lips, and a wicked heart, Prov. 26.23. Vers. 15. Shouldst thou therefore serve me] He pretends loveand equity, to his covetous aims and reaches. Candid he would needs seem, (according to his name) and considerate. Laban, est candidus. But as Blackmoors have their teeth only white; so is Laban's kindness from the teeth outward. He was as a whited wall, or painted sepulchre, or an Egyptian temple; fair and specious without; but within, some cat, rat, or calf there idolised, and adored. Hypocrites, whatever they pretend, have a hawks eye to praise or profit: they must be gainers by their piety or humanity; which must be another Dianae, to bring gain to the crafts-master. The Eagle, when she soareth highest, hath an eye ever to the prey. Vers. 17. Leah was tender-eyed] Purblind, or squint, as One interprets it. Turk. hist. fol. 483. Now a froward look, and squint eyes, (saith the Historian) are the certain notes of a nature to be suspected. The Jerusalemy Targum tells us, that her eyes were tender with weeping and praying. Marry Magdalene is famous for her tears; and Christ was never so near her, as when she could not see him for weeping. Heidfeld. After which, she spent (as some report) thirty years in Gallia Narbonensi, in weeping for her sins. [But Rachel was beautiful, etc.] Plate calls beauty, the principality of nature: Aristorle, a greater commendation than all Epistles. See the Notes on Chap. 24 16. Vers. 18. I will serve thee seven years] He had nothing to endow her with; he would therefore earn her, with his hard labour: which, as it shows Laban's churlishness to suffer it, and his baseness, to make a prize and a prey of his two daughters; so it sets forth Jacob's meekness, poverty, patience, and hard condition here, mentioned many years after by the Prophet Hosea, Chap. 12.12. He was a man of many sorrows; and from him therefore the Church hath her denomination: neither were the faithful ever since called Abrahamites, but Israelites. Vers. 19 It is better that I give her to thee] Indeed, he sold her to him, for seven year's service. This was Laban, or Nabal, choose you which. Their names were not more like, than their conditions. Laban's daughters, and Nabals' wife, were also alike handled by their unkind parents. He hath sold us, said they, and hath also quite devoured our money, Gen. 31.15. And, He hath married me, might Abigail have said, to the money, and not to the man; and though he named me his joy, yet he hath caused me much sorrow. How many a child is so cast away, by the covetous parents! It was better with Laban's two daughters; but no thanks to their father. Nox longa quibus mentitur amica, diesque longa videtur opu● debentibus, & piger annu● pupillis. Vers. 20. And they seemed unto him but a few days] And yet lovers hours are full of eternity. But love facilitated the service, and made the time seem short. Should any thing seem hard or heavy to us, so we may have heaven at length? The affliction is but light and momentany; the glory massy, and for all eternity. Hold out, Faith and Patience. Love is a passion, and seen most in suffering; much water cannot quench it. Nay, like fire, Cant. 8.7. it devours all delays and difficulties; spending and exhaling itself, as it were, in continual wishes to be at home, to be with Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.23. which is far far the better. Oh let the eternal weight of the Crown, weigh down, with us, the light and momentany weight of the Cross. Vers. 21. Give me my wife; for my days, etc.] Jacob had served out his time, and now demands his due. David also is said to have served the will of God, for his own age; and John Baptist, Acts 13.35. to have fulfilled his course, (in the same Chapter.) Vers. 25. Moses also was faithful in all God's house, as a servant. Yet these could not call for heaven, as their wages, because they were (as the best are, at their best) but unprofitable servants, and did not, in any measure, Luke 17.10. what their duty was to do. We have not a bit of bread of our own earning; and are therefore taught to pray, Give us this day our daily bread: we get our living by begging. Our best plea is, Domine, non sum dignus, nihilominùs tamen sum indigens: Lord, I am not worthy, but I am needy, as Pomeran said. Then will God, of his free grace, supply all our necessities, and afterwards receive us to glory. He will bring us into the Bride-chamber of heaven, and there will he give us his loves. He will let out himself into us, to our infinite delight. Of all natural delights, that of Marriage is the most, because there is the greatest communication of one creature to another; and according to the degrees of communication, are the degrees of delight. Think the same in the mystical Marriage. Vers. 22. And made a feast] Never more seasonable, surely, then at the recovery of the lost rib. The Wedding-day is called, The day of the rejoicing of a man's heart, Cant. 3.11. Our Saviour graced such a feast, with his presence, and first miracle: Ho supplied them with wine, to glad their hearts: not with a little, for health's sake only; but with a great quantity, for sober delight, and honest affluence. It is noted, as an absurd thing, in Samson's wife, that she wept all the days of the feast. A feast then there was at Samson's wedding, and of seven days continuance. Judg. 14.10, 11 And so there was at Jacob's, as may be gathered out of vers. 27. Fulfil her week, saith Laban; to wit, of banquet or Bride-ale, as we call it: Only that of Chrysostom comes here in fitly; De nuptiis Jacobi legimus; de choreis & tripudiis, non legimus: Of jacob's Wedding-feast we read; but of dancing and dalliance, of tracing, and tripping on the toe, we read not. In maxima libertate, minima licentia, saith Salvian. Merry we may be, at such a time; but, in the Lord: Deut. 12.7. eat and drink we may; but, before the Lord. The old world may be a warning to us: they fed without fear; and therefore perished, Judas 12. without favour. Let such look to it, as live in pleasure, James 5. and are wanton; that cat to excess, and drink to drunkenness; accounting nothing mirth, but madness; no bread sweet, but stolen; no such pleasure, as to have the devil their playfellow: so nourishing their hearts as in a day of slaughter, Multi apud homines manducant, quod apud i●feros digerunt. Aug. or belly cheer, James 5.5. and swallowing down those murdering morsels now, that they must digest in hell. Vers. 23. He took Leah his daughter] The elder, for the younger; by a like fraud as Rebeccah his mother had, not long before, in a cunning disguise, substituted him 〈◊〉 younger son, for the elder. God pays us often in our own coin, and measures to us again the selfsame measure that we have meted to others. Plerunque Deus servat legem talionis. Herod mocked the Wisemen, and is mocked of them: And how oft do we see those that would beguile others, punished with illusion? God usually retaliates, and proportions jealousy to jealousy, provocation to provocation, Deut. 32.21. number to number, Isai. 65.11, 12. choice to choice, Isai. 66.3, 4. device to device, Mic. 2.1, 3. frowardness to frowardness, Psal. 18.26. contrariety to contrariety, Levit. 26.21. Even the righteous shall be recompensed in the earth, Prov. 11.13. as was Jacob. Verse 25. In the morning, behold it was Leah] A foul disappointment: but so the world ever serves us. The Hebrews have taken up this passage for a proverb, when a man's hopes are deceived in a wife; or any thing else, wherein he looked for content and comfort. Vers. 26. It must not be so done in our country] A sorry excuse: but better, he thought, than none at all. A subtle fox he was, and far too hard for honest Jacob, who was simple to evil, but of a large reach for heaven. The children of this world are wise in their generation●; and so is the Fox in his: but God will take them in their own craft, 1 Cor. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manu capere et firmiter tenere Cic. ad Attic. 1 Cor. 2.12. as wild beasts in a snare, made and taken to be destrayed. Let us take heed how we deal with them, and make our bargains as wise as we can. Crebr● nobis, sicut Ciceroni, vafer illè Siculus insusurret Epicharmi cantilenam illam suam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have not received the spirit of this world; we cannot skill of the devils depths: but we have received a better thing; the Spirit which searcheth all, yea the deep things of God. 1 Cor. 2 10. Vers. 27. We will give thee this also] See hear the guise of wicked and deceitful men: when one setch hath fadged to their minds, they devise another; and make no end of overreaching; there never wanting (as the Proverb hath it) a new knack in a knaves cap. They will search the devil's scull, but they will find out one slippery trick or another, to cheat, and go beyond those they deal with. But let them look to it; God is the avenger of all such, 1 Thess. 4. whose not not heads only, but bellies prepare deceit, Job 15.35. Vers. 28. And Jacob did so] A mirror of patience; which, in Jacob here, had line and rope, her perfect work; showing him, James 1.3. to be perfect and entire, wanting nothing. Godly people can bear wrongs best of any: com●●● them to go a mile, they'll be content, if it may do good, to go twain; yea, as far as the shoes of the preparation of the Gospel of peace will carry them. Vers. 30. And he went in also unto Rachel] Which incestuous fact cannot ordinarily be justified, nor may at all be imitated. Wicked Julia soll●●iting Caracalla to incestuous marriage with her; when he answered, Vollem si liceret, replied impudently, (and is therefore, by very Heathens, condemned extremely) Si libet, licet: an nescis te Imperatorem esse leges dare non accipere? etc. Herod, for marrying his brother's wife, was reproved, and punished. Vers. 31. When the Lord saw that Leah was hated] That is, less loved and respected. So God hated Esau; and accounts the neglects of wife or husband, no better than hatred, Eph. 5.25. [But Rachel was barren] God commonly crosseth men's preposterous affections, that he may draw all love to himself. Jonah loseth his gourd, (and we our dearest delights) by overloving them. Vers. 32. They t●●ke my husband will love me] This was her greatest care, (and is every good wives) to please her husband, and to win his love. Vers. 33. And she conceived again] God usually heapeth his favours upon those, whom others slight, and look aloof on. Vers. 34. And she conceived again] So, what she wanted in beauty, she had in foecundity or fruitfulness: and this redounded to God's greater glory, by Leah's thankfulness; who might say, Si mihi difficilis formam natura negavit, Sapph ap●● Ovid. Laude Dei, formae, damna rependo, meae. Vers. 35. Now will I praise the Lord] So she had done before, at the birth of her other children: But now she would do it anew, upon the receipt of a new mercy: according to that, Sing unto the Lord a new song. Isai. 42.10. A good woman she seems to have been; and the better, because not so well beloved of her husband; which she could not but see to be just upon her, for her consenting to the sin (with her father) of deceiving Jacob. CHAP. XXX. Verse 1. Give me children, or else I die] SHe was sick of the fret; and could not live, unless Jacob could cure her. Prov. 14.30. Envy is the rottenness of the bones, and ever devours itself first; as the worm doth the nut out of which it groweth. Vers. 2. And jacob's anger was kindled] He that will be angry, and not sin, must not be angry, but for sin. Reprove thy wife, thou mayst; chide her, thou mayst not, unless the offence be against God, as here, and Job 2.10. And here a man may carry a severe rebuke in his countenance, as God doth, Psal. 80.16. though he say nothing: he may chide with his looks only. [Am I in God's stead?] who carrieth this key under his own girdle; as is afore-noted. Lo, children are an heritage that cometh of the Lord, as David once sang for Solomon, who had the experience of it: for of so many wives, he had but one son, that we read of; and he was none of the wisest. Eccles. 2.19. This Solomon foresaw, and bewailed, as one unhappy bird, in his nest of Vanities. Vers. 3. Behold my maid Bilhah] Given her by her father on purpose, it may seem; that in case she proved barren, she might be built up by her. So Stratonice, the wife of King Dei●tarus, being barren, gave secretly her maid Electra unto her husband; by whom she had an heir to the Crown, as Plutarch relateth. Vers. 4. And Jacob went in unto her] Merely to please his wise, he yielded to that which he could not but disallow, as evil. Heed must be taken, that the hen crow not, that the wife rule nor. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a part of Jacob's punishment. Vers. 6. God hath judged me, etc.] A vile profanation of God's holy Name, under an opinion and pretence of piety. So they that, brow-beating their brethren, better than themselves, said, Let the Lord be glorified: and it grew to a Proverb, Isai. 66.5. In nomine Domini incipit omne malum. Act. & Mon. The Conspirators in Edward the sixth's time, endorsed their Letters with Glory be to God on high, on ●arth peace, etc. A fair glove drawn upon a foul hand. Vers. 8. With great wrestle] Heb. with wrestle of God; Magno defiderio, precibu●, suspiriis, luctata est adversus sor●rem Parcus in loc. that is, with excellent and most earnest wrestle and endeavours; by storms of sighs, and showers of tears. Stupidity is the low extreme, like the dull earth. Despair is as much too high, as it were in the element of fire, which scorches up the spirit. The middle region of Air and Water, Sighs and Tears, is the best. Vers. 14. And found mandrakes] Some render it, Lovely flowers; others, Violets; others, Lilies; others again, Cherries of Jury; the Greek, and most Interpreters, Mandrakes, or Mandrake-apples. It is a plant very amiable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Drus. in fine come Ruth. (according to the name) both for sweetness of smell, Ca●●. 7.13; the loveliness of the flower, resembling a man; and for the peculiar virtue it hath, to cause sleep, affection, and conception. Vers. 15. Therefore he shall lie with thee, etc.] Thus he is bought and sold by his emulous wives: which was no small affliction to him, and a punishment of his Polygamy. Vers. 16. Thou must come in unto me] These contentions (saith an Interpreter) were not merely carnal, but partly also, Ainsw. for desire of God's ordinary blessing in propagation; and chief, for the increase of the Church, and obtaining the promised seed for salvation. Vers. 18. God hath given me my hire] Wherein she was much mistaken, as having not her senses exercised to discern good and evil. Here she rejoiceth, in that for which she should have repent; and was in the common error, Foelix seclus virtus vocatur. Tull. de diurn. lib. 2. of measuring and judging of things, by the success; as if God were not many times angry with men, though they outwardly prosper. Thus Dionysius, after the spoils of an Idol-temple, finding the winds favourable, Lo, said he, how the gods approve of sacrilege. Vers. 20. God hath endued me with a good dowry] That is as it proves, though. Children are dulcis acerbitas, saith One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de prolis amore. certain cares; but uncertain comforts, saith Another; yet all men desire them: How much more should we covet grace, and those things that accompany salvation? These having gotten, we may safely and surely say, God hath endued me with a good dowry. Vers. 22. And God remembered Rachel] She begun to think, that God had forgotten her, because she was so long suspended, and her prayers not answered, This is a common fault. David bewails it in himself. Basil grew so weary of the Arrian persecution, Psal. 77. that once he cried out, An Ecclesias suas prorsus dereliquit Dominus? an novissima hora est? etc. So the Church of old; Where is thy zeal and thy strength, Isa. 63.15. Lord? the soundings of thy bowels, and of thy mercies towards us? are they restrained? Here we must check and chide ourselves, for once questioning Gods kind remembrance of us, whom we cannot forget; and learn, and labour not to waken our Well-beloved, Cant. 3.5. Isa. 30.19. Cant. 2.17. until he please. He Waits to be gracious; and, when it is fit, will come leaping over the mountains of Bether, all lets and impediments. Vers. 23. God hath taken away my reproach] That is, her barrenness, (with which she was often upbraided) when now she was sufficiently humbled; besides that her children, (as the rest of those women that were long barren) are noted to have been the best, and most gracious: Ambrose as Isaac, jacob, joseph, Samuel, the Baptist, etc. A child of many prayers cannot lightly miscarry, as he told Monica. Vers. 24. The Lord shall add to me another son] A sweet and sure way of argumentation, God that hath thus and thus done me good, Psal. 138.8. Bernard. will not be wanting to me in any thing, that may conduce to mine eternal comfort; but will perfect that which concerneth me. Qui ad vituli hortatur esum, quid tandem mihi negaturus est? Vers. 26. Exod. 2. Let me go] Here jacob was too hasty; as Moses was, in doing justice before his time, and therefore fled for it. Vers. 27. I pray thee, if I have found favour etc.] This miserable muck-worm, so he may advance his own ends, abaseth himself to his servants, colloguing, or any thing, to curry favour, and compass commodity. But he that is swallowed up of the earth (as Core was) his ears stopped, his heart stuffed, and all passages for God's spirit obstructed by it, shall have earth enough, when he dies: his mouth shall be filled with a spade-ful of mould, and his Never-enough quit with fire enough, in the bottom of hell. Such another courteous caitiff as this in the text, was that Plautianus a rich Roman; Dio in vita Severi. Is tantum filiae suaededit quantum reginis 50 sa●isesset. Ibid. of great authority with Severus the Emperor. Omnia enim petebat ab omnibus, et cupiebat omnia, saith the Historian. Herein only he differed from Laban; when he married his daughter to Antonius the son of Severus, he gave her as much portion, as would have sufficed for fifty Queens. Vers. 30. The Lord hath blessed thee since my coming] Heb. at my foot. Hence grew that proverb used in Africa; Homo boni pedis; a man whose coming is prosperous; and is appliable to the Ministers of the Gospel; whose feet are beautiful and prosperous, if they faithfully feed the flock. Vers. 21. What shall I give thee?] Solent multum quaerere, qui cupiunt parum dare. But Laban would know his price, that he might be out of his pain. Vers. 32. And of such shall be my hire] As white and black sheep were most set by in Mesopotamia, so were the party coloured in Palestina, (Jacob's country) whence the shepherds there are called Nochudim, (Amos 1.1) that is, keepers of spotted . This might be a reason, why Jacob desires to be paid in such; and, perhaps, had learned that skill there, which he used in the following verses. Vers. 33. So shall my righteousness, etc.] A good conscience fears no judge, no not God himself, in some particulars; as Psal. 7.3, 4. That which Jacob did here, was of God, Chap. 31.10. It was also a plain bargain between them; and Laban was handled in his kind. Besides, the means Jacob used, was not fraudulent, but natural; not depending on man's skill, but God's blessing: and all to recover out of the wretch's hands, that which was but due to him for his hard service, and for his wife's dowry. Vers. 34. Behold, I would it might be] He was glad to have him on the hip for a bad bargain, but is fairly deceived himself. God will see to his servants, that they shall not lose all: though the world think it neither sin, nor pity, to defraud them of their due. Vers. 36. And he set three days journey] Hoping so to disappoint Jacob of having any thing, and to make his own party good with him. For, naturally, the would bring forth others like themselves; and so jacob's part should be little enough. Sed & hic fallitur sordidus impostor, saith Pareus. Laban was utterly out in his count, and crossed in his design. Vers. 38. And he set the rods which he had peeled] This was done, partly by the force of the fantasy, which is much affected with objects of the sight; or some other cogitation in the time of conception: partly, and chief, by the blessing of God: For, he that shall now try the same conclusion, shall find himself frustrated. Vers. 43. And the man increased exceedingly] So shall all those do, (if it be for their eternal good) that depend upon God for success, and blessing upon their hard and honest labours. As for others, that will needs care and carve for themselves, being troubled about many things, but neglecting that One thing necessary, the Lord either gives the souls of such over to fuster shipwreck, or else strips them of all their lading and tackle, breaking their estates all to pieces, and making them glad to go to heaven upon a broken plank. CHAP. XXXI. Vers. 1. And he heard the Words of Laban's sons] THese were chips of the old block▪ as they say: as like the father, as if spit out of his mouth. Avarice made them think, as Seja●us did, Tacitus. Quicquid non acquiritur, damnum; all lost, that fell beside their own lips. As a ship may be over-laden with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more: so, covetous men, though they have enough to sink them, yet have they never enough to satisfy them. [Hath he gotten all this glory] That is, all this wealth, which easily gets glory; and goes therefore joined with it, Prov. 3.16. & 8.18. This regina pecunia doth all, Eccles. 10.19. and hath all here below, saith Solomon. Money beareth the mastery, and is the Monarch of this world. None so admired, or so soon admitted, as he that is well moneyed. The Chaldee word for money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prepare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Emyl. Manl. loc.com. P. 441. signifies to do some great work. It was commonly said in Greece, that not Philip, but his money, took their Cities. And a certain Grecian coming to Rome, where the honour of a Lord was offered unto him, answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alli● had a Cardinals that there bestowed upon him by the Pope: but because his hat had so thin lining; he wanted wealth, I mean, to support his state, he was commonly called, The starveling Cardinal; and no body cared for him. Vers. 2. And Jacob behelà the countenance of Laban] He said little, for shame, but thought the more; and could not so conceal his discontent, but that it appeared in his lowering looks. That which he had parted with in his riches, was, as it were, raked out of his belly, Job 20.11. he had as lief have parted with his very heartblood. And this was plain to Jacob by his countenance, which had been friendly, smooth, and smiling; but now was cloudy, sad, spiteful. The young men were hot, and could not hold or hid what was in their heart, but blurted it out, and spoke their minds freely. This old fox held his tongue, but could not keep his countenance. En, quàm difficile est animum non prodere vultu. Vers. 3. Return to the land of thy fathers] Laban's frowns were a grief to Jacob; the Lord calls upon him therefore to look homeward. Let the world's affronts, and the change of men's countenances, drive us to him, who changeth not; and mind us of heaven, where is a perpetual serenity and sweetness. Vers. 4. And Jacob sent, and called Rachel, etc.] He consults with his wives; so should we in matters of weight, of remove especially. They are our companions, the wives of our covenant, Mal. 2.14. not our vassals, or foot-stools; and must therefore be both of our court and counsel. Vers. 5. I see your father's countenance, etc.] Merces mundi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Orat. pro Planc. This is the world's wages. All Jacob's good service is now forgotten. Do an unthankful person nineteen kindnesses, unless you add the twentieth, all's lost. Perraro grati homines reperiuntur, saith Cicero. Nemo benesicium in Calendarium scribit, saith Seneca. And the Poet Ausonius not unfitly, Sunt homines humeris quos siquis gest at ad urbem Ausoniam, domiti quae caput orbis erat: Nec tamen ad portam placide deponat eosdem, Gratia praeteriti nulla laboris erit. Vers. 6. With all my power I have served] The word translated power, signifieth that natural moisture of the body that maketh it lively and lusty, vigorous and valorous to do service. So it is used, Gen. 49.3. Psal. 22.15. Now if Jacob served Laban with all his might, should not we the Lord, a far better Master? Baruch repaired earnestly, Nebem. 3.20. Caleb fulfilled after God, Num. 14.24 Nehemiah traded every talon, with which divine providence had trusted him: He worketh, warreth, watcheth, 2 Sam. 6.14. commandeth, encourageth, threatneth, punisheth, etc. David danced with all his might, and did all the wills of God to his dying day; painfully serving out his time, to the last. Happy is he that can say, in a spiritual sense, as it was said of Moses, that, after long profession of Religion, he remits not of his zeal; his sight is not waxed dim, nor his natural heat or force abated; that he is not slothful in business, but fervent in spirit, serving the Lord. Vers. 7. Changed my wages ten times] And ever for the worse. The matter mended, with poor Jacob, as sour ale doth in summer. Laban the churl, the richer he grew by him, the harder he was to him: like children with mouths full, and hands full, who will yet rather spoil all, then part with any. It is the love, not the lack of money, that makes men churls. Vers. 9 Thus God hath taken away, etc.] He is the true Proprietary, and gives and takes away these outward things at pleasure; Psal. 75.6. as Hannah ●●th it, 1 Sam. ●. 7. And, Promotion cometh neither from the east, nor west, saith David; nor yet from the south, where the warm sunshine is: much less from the north; (for, Ab Aquilone nihil boni:) But God is the Judge; he puts down Laban, and sets up Jacob: he spoilt the Egyptians, and enriched the Israelites with their jewels; which yet proved a snare to them, perhaps, Exod. 32.13. in the matter of the golden calf; as riches always do, when sent in to men by God's providence only, and not out of his favour, (as here to Jacob) and by virtue of the promise. Vers. 10, 11, 12. I saw in a dream, etc.] Of divine dreams, such as this was, see the Notes above, upon Chap 20.3. Vers. 12. I have seen all that Laban doth] And am resolved to fleece him for thy hire. Gain ill got, will burn men's fingers, and burn thorough their purses. Yea, the greater wealth, the greater spoil awaits such Misers; as, a tree with thick and large boughs, every man desires to lop him. Vers. 13. I am the God of Bethel, etc.] Here God pulls Jacob by the ear, as it were, and minds him of his vow, which he had well-nigh forgotten: But the Lord looked for a performance, and afterward punished him for his slackness. Most men's practice proclaims, that, having escaped the danger, they would willingly deceive the Saint. Sciapato il morbo, fraudato il Sante. And of those that vow against sin, how many have we, who, when temptations, like strong Philistims, are upon them, break all bonds of God? whereby foul breaches are made into their consciences, such as nothing can cure, but the Blood of that great Votary, that Nazarite, Christ Jesus. Vows are solemn services; and they have much to answer for, that care not either to make or keep them; that dally and play with them, as children do with nuts and gauds. When the Cardinals meet to choose a Pope, they make a Vow, Whosoever is chosen, Sleid. Comm. he shall swear to such Articles as they make. And Sleidan saith, The Pope is no sooner chosen, but he breaks them all, and checks their insolences; as if they went about to limit his power, to whom all power is given, both in heaven and earth. Is not this pretty collusion? But God is the avenger of all such. Vers. 15. Are we not counted of him as strangers?] Isidor. P●lus. lib. 3. cp. 24. 1 Tim. 6.10. Well might that Father say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The love of money is the root of all evil, as the Apostle hath it. This Kyte-footed corruption, wheresoever it seizeth and domineereth, it blasteth and banisheth all nobleness of spirit, natural affection, humanity, reason, discretion, manliness, mutual entertainment, intercourse of kindness and love: so that, for any fair dealing, a man had as good converse with a Cannibal, as with a truly covetous caitiff. Well might the Apostle set covetousness, and want of natural affection, together, as signs of a reprobate sense, Rom. 1.29, 31. Laban sells his own daughters here, and devours also their price. Match. 15. And the covetous Pharisees taught children to starve their parents, to offer to the altar; that is, to their paunches and purses. Vers. 16. For all the riches, etc.] Here they speak the truth; but offend, 1. In that they utter it passionately, and with perturbation of spirit: 2. In that they seem somewhat to obscure God's blessing; as though it were but their due, as daughters. In dealing with those that have done us wrong, it is hard not to offend, either in the matter or manner of our expressions. [Now then, whatsoever God hath said, etc.] Thus they prefer an husband to a father. So did Michal, though there was no great store of religion in her. And so Nature had taught that daughter of women to do, Dan. 11.17. Antiochus the Great gave Cleopatra his daughter to Ptolomee Epiphanes, thinking to use her as an instrument to destroy him: But she, contrary to his expectation, clavae to her husband. Vers. 19 Rachel had stolen the images] She was somewhat tacked with her father's superstition, though somewhat reclaimed. Little children, keep yourselves from idols, 1 Joh. 5. Nothing so natural to us, as Image-worship. Nothing so retained by us, when once entertained. After all that airing in the wilderness, Micah's mother smells of Egypt, and hath her molten & graven gods, Judg. 17.3 Rachel also had her Mammets long time after this, Gen. 35.2, 4. The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Synesius, and so he would have us. Fence we therefore ourselves and ours, against this abomination: the itch of it, once got, is hardly ever cured and clawed off. Vers. 20. And Jacob stole away] Gods Saints are put upon the use of such means sometimes, for their own safety, as render them contemptible to worldly men. All whose contumelies they can bravely bear, so long as their consciences clear and cheer them: yea, then can rejoice, and say, It is a mercy they know no worse by me. It is a great work of nature, to keep the filth of the body, when it is in man, from being unsavoury to others. But it is a greater work of God to keep the filth of the soul, that is so unsavoury to him, from the knowledge of those that wait all occasions to blaze and blaspheme us. Vers. 21. He passed over the river] Euphrates; and so declined the ordinary way, that Laban might not overtake him; which yet he did. So God would have it, that he might have the greater glory of jacob's deliverance. Vers. 23. And he took his brethren] The wicked may band themselves, and bend their strength against the Saints; but they are bounded by God. He lets them have the ball on their foot, many times, till they come to the very goal, and yet then makes them miss the game. He lets out their tedder, and then pulls them back again, to their task. Vers. 24. Take heed thou speak not good or bad] That is, that thou seek not, either by flattery or force, by allurement or affrightment, to bring him back. They writ of the Asp, that he never wanders alone, without his companion with him. So the flattering promises of the Church's adversaries, go ever accompanied with cruel menaces, their tising tongues with their terrifying saws, Heb. 11.37. None of them shall want their mate; as the Scripture speaks of those birds of prey and desolation, Isai. 34.16. Vers. 25. jacob had pitched his tent] Seeing Laban so near, he set himself in as good order as he could, fearing the worst, saith Musculus. But God was better to him, than his fears. He spoke for him; and so he can, and doth oft, for us, in the hearts of our enemies. See Isai. 41.9. Charles the fifth, (than whom, all Christendom had not a more prudent ●rince, Act. & Mon. fol. 1784. nor the Church of Christ almost a sorer enemy) when he had in his hand Luther dead, and Melancthon, Pomeran, and certain other Preachers of the Gospel alive, he not only determined not any thing extremely against them, or violated their graves; but also, entreating them gently, sent them away, not so much as once forbidding them to publish openly the doctrine that they professed. Vers. 26. As captives taken with the sword] No such matter; but that the old churl must have somewhat to say: for Jacob had their good-wills to go with him: and besides, they were now his, more than Laban's. Jacob had them in Marriage, and not in bondage: he carried them not as his captives, but companions. Vers. 27. That I might have sent thee away with mirth] A likely, matter: but 'tis the hypocrites best now, to say the best. He durst do no other; for God had overawed him, Isai. 58▪ 5. and put his hook into his nostrils. Hypocrites are likened to bulrushes, which are green and smooth; and he is curious to a miracle, that can find a knot in them: but within is nothing, but an useless and spongy pith. Compared they are also to vipers, that are painted, Matth. 3.7. as it were, without, but poisonful within: they have their teeth also buried in their gums, saith Pliny, so that one would think him to be harmless beasts, and that they could not by't: So hypocrites seem most innocent. Who would have thought otherwise of Laban, that had not known him; considering his contestation here with Jacob, his protestation, afterwards, of deep and dear love to his daughters; and lastly, his attestation, and taking God to witness for their good usage, and his heap of stones to witness (together with his heap of words to small purpose) calling it first Jegar-sahadutha, as a witness betwixt man and man; and than Mizpeh, as a watchtower or witness betwixt God and Man. Who could take Laban for less now, than a loving father, yea, and an honest man? But, as the Historian saith of another, so may we of him; Palàm compositus pudor, intùs summa adipiscendi libido. Tacit. de Sejano. 1 Thess. 2.5. Pers. All this was but blanched hypocrisy, and coloured covetousness, as Saint Paul calls it. Astutam vapido servat sub pecctore vulpem. Vers. 28. Thou hast done foolishly] And yet he had done no more than God bade him do. Wretched men dare reprehend that, which they do not comprehend. But if a wise man speak evil of thee, or to thee, endure him; if a fool, pardon him. Shake off reproaches, and hard censures, as Paul did the viper; yea, in a holy scorn, laugh at them, as the wild ass doth at the horse and his rider. Diotrephes prates against us, saith Saint John, 3 Epist. 10. In the Greek it is, trifles against us with malicious words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Although his words were malicious, and he a great man, yet all was but trifles, to a clear conscience. Vers. 29. It is in the power of my hand] It was, he might have said, till God forbade him: though indeed it never was, (as our Saviour told Pilate, upon a like bravado, Joh. 19.10, 11.) further then given him from above. To God belong the issues of death, whatever tyrants dream they can do. Rideo, dicebat Caligula, Consulibus, quòd uno nutu meo jugulare vos possim, & uxori tam bona cervix, simul ac jussero, demetur. And Caesar told Metellus, that he could as easily take away his life, as bid it be done. But what saith our Saviour? Matth. 10.28. Fear not them that kill the body; to wit, by divine permission He saith not, them that can kill the body, have power to do it at their own pleasure: for that's a royalty belongs to God only. [But the God of your fathers spoke unto me, etc.] Hypocrites forbear sin, as dogs do their meat; not because they hate the carrion, but fear the cudgel. These are as wicked, in their fearful abstaining from sin, as in their furious committing of it. Lupus venit ad ovile: Aug. de verb. Apost. serm. 21 quaerit invadere, jugulare, devorare. Vigilant pastors, latrant canes— Lupus venit fremens, redit tremens: lupus est tamen, & fremens & tremens, saith Augustine. Vers. 30. Why hast thou stolen my gods?] Goodly gods, that could not save themselves from the thief. See Jer. 10.5, 11, 15. But jacob, a just man, is here made a thief of. The best must look to be blasted; as deceivers, and yet true, 2 Cor. 6.8. Wicked men's throats are open sepulchers, 2 Cor. 6.8. wherein the good names of Gods innocent ones too oft lie buried: their breath, as fire, shall devour you, Isai. 33.11. saith the Prophet. joseph suffered as a dishonest person; Elisha, as a troubler of the State; jeremiah, as a traitor; Luther, as the trumpet of rebellion. Tuba rebellionis Nay, in one of his Epistles to Spalatinus, Prorsùs Satan est Lutherus, saith he; sed Christus vivit & regnat, Amen. He adds his Amen to it; so little was he moved at it. He had learned, and so must we, to pass thorough good and evil report, 2 Cor. 6.8. with Paul. Epiphanius saith, somewhere, that the Jews give out, that Saint Paul turned Christian for spite, because he could not obtain the high-priests daughter in Marriage. We are made the filth of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the sweep of all things, saith Saint Paul of himself and his companions; who yet were the very glory of Jesus Christ, 2 Cor. 8.23. Phagius reports a story of an Egyptian, who said, The Christians were a company of most filthy lecherous people. And for the keeping of the Sabbath, he saith, they had a disease upon them, and were therefore fain to rest the seventh day. Vers. 31. Because I was afraid] Note the Patriarch's simplicity and veracity, without cunning or colouring. Truth is like our first parents; most beautiful, when naked. It was sin covered them, and so this, for the most part. Vers. 32. Let him not live] This was a rash sentence. Hasty speech may work much wo. How sorry would Jacob have been, if Laban had found the images under Rachel, and taken him at his word! What a snare befell Jephtah, by his rash speaking ● It is a Proverb among the Arabians, Scal. Prov. Arab. Cent. 1. Prov. 75. James 3.2, 8. Cave ne feriat lingua tua collum tuum. He is a perfect man, that offends not in word, saith Saint James: for the tongue is an unruly evil. Sooner may a man teach a Camel to dance upon a rope, then bridle his tongue from evil-speaking. Pareus reckons up five virtues of the tongue, Veracitas, Constantia, doeilitas, taciturnitas, urbanitas. Pareus in Jac. 3.5. Perald. tom. 1. pag. 264. that perfect a man: but Peraldus recounts four and twenty several vices of it, that, if not restrained, will work his ruth and ruin. It should seem by that of our Saviour, Matth 12.37, that a man's most and worst sins, are his words. And Saint Paul, making the anatomy of a natural man, stands more upon the organ of speaking, then on all the other members, Rom. 3. Let therefore thy words be few, true, and ponderous. An open mouth is a Purgatory to the master. Carry a pair of balances betwixt thy lips. Cassiod. lib, 10. Ep. 4. Nescit poenitenda loqui, qui proferenda priùs suo tradidit examini, saith Cassiodore. Jacob might have learned of the Heathen Romans, to speak warily in passing sentence on, or giving testimony of another. Romani semper Videri in sententiis, in testimoniis Arbitrari, dicebant, saith Cicero. Vers. 32. And Laban Went into jacob's tent] Hypocrites are suspicious of others, better than themselves; and impudently inquisitive: Curiosi ad cognoscendam vitam alienam, desidiosi ad corrigendam suam; as S. Augustine hath it Those that are most inquisitive about other men's manners, are most careless of their own. Vers. 34. Put them in the camels furniture, and sat upon them] Presumptuous sinner's deal as homely with the dear mercies of Almighty God, pleading and pretending them to their wicked courses; and so kicking against his bowels; which are therefore fast closed against them. Vers. 35. For the custom of women is upon me] A subtle, but sinful excuse, to shift a shame. women's wits, we say, are best at 〈◊〉 pinch: but they must take heed they be not as C. Curio the Roman, Velleius. ingeniose nequam, wittily wicked. Wit will not bear out sin. Vers. 36. And Jacob was wroth, and chode] An angry expostulation; but not without some error, in the heat of altercation. Be angry, and sin not, is (saith One) the easiest charge, under the hardest condition, that can be. It is difficult to kindle and keep quick the fire of zeal, (which is the best kind of anger) without all smoke of sin. Vers. 37. Set it here before my brethren] See the confidence of a clear conscience! Happy is be, that can be acquitted by himself in private; in public, by others; in both, by God. Lucrum in arca, saepè facit damnum in conscientia. But all such as conceive with guile, by that time they have reckoned their months a right, though they grow never so big, shall bring forth nothing but wind and vanity. Yea, they that sow the wind, shall reap the whirlwind. Let that thou hast, be well gotten, and thou needst not care whom thou look'st in the face; thou shalt not be ashamed to speak with thine enemies in the gate. Vers. 38. The rams of thy fleck I have not eaten] A lively picture of a careful Pastor. He fat's not himself, but feeds the flock: he seeks not theirs, 2 Cor. 11. (neither fleece, nor flesh) but them, and their welfare. He takes not to him the instruments of a foolish shepherd, Zech. 11.15. that is, forcipes & mulctram, that he may carry away lac & lana●●; but feeds the flock of God, and takes care of the cure, 1 Pet. 5.2. as Peter bids; not for filthy lucre, but of a ready mind, etc. About the year of Christ 1260, the People and Clergy of England (the Pope's Ass, as it was called) opposed themselves to the Legat's exactions. And when Rustandus the Legate alleged, that all Churches were the Popes; Leonard, a learned man of those times, Jac. Revius, de vitis Pontif. pag. 178. answered, Tuitione, non fruitione; defension, non dissipatione. Vers. 39 Of my hand didst thou require it] Which was against all right and reason, Exod. 22.10, 13. but that weighed little with this covetous cormorant. God smites his fists at such dishonest gain, as Balak did at Balaam, in token of extreme indignation, Ezek. 22.13. And lest Laban, or any like, should object, that these were but great words, The Lord would not do it, They would deal well enough with the Lord for that matter; he adds, in the ne●● verse, Can thine heart endure, or can thine hands be strong, in the day that I shall deal with thee? I the Lord have spoken it, and I will do it; vers. 14. Vers. 40. Thus was I in the day, etc.] non-resident do none of all this, those Idol, and idle shepherds: they cry out, as he, Vi●g. Pan curet oves, oviúmque magistros; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Odyss. ℥. being herein not only worse than this good shepherd in the text, but also then Ulysses his swinehord, in Homer, who would not lie from his charge. Vers. 41. I served thee fourteen years, etc.] If all this, to be son-in-law to Laban; what should not we do, or suffer gladly, to be the sons of God? Vers. 42. The Fear of Isaac] God, the proper object of fear; whence he is absolutely called, the Fear: Psal. 76.12. Bring presents to Fear; that is, to him, to whom all dread is due. The Cha●dee Paraphrast rendeth Teraphim, (verse 32 of this Chapter) Laban's fear. It was an atheistical speech of Statius, Primus in orbe deos fecit Timor. But it was a true saying of Varro, Qui primi deorum simulachra induxeru●●, err●rem auxerunt, metum dempserunt. Va●. as Calvin citys his words; They that first brought in Images of the gods, increased men's error, but took away their fear. Vers. 43. These daughters are my daughters, etc.] All this is a flaunt, or rather a flattery. Now he seeks to curry favour, where he could not exercise cruelty; smoothing over the matter, as if he meant them no hurt: when he was merely bridled, and could not do them that hurt that he desired. This is still the guise of hypocrites, and false brethren; they would be taken for friends, and seek to build up themselves upon better men's ruins: as here Laban would render Jacob suspicious to his daughters, as one that would hereafter deal hardly with them, if not bound by him, in a covenant, to his good abearance toward them. Vers. 44. Now therefore come thou, etc.] A fool is full of words, saith Solemon. Which odious custom of his, is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his vain tautologies: A man cannot tell what shall be; and what shall be after him, who can tell? Eccles. 10.14. Laban likewise talks a great deal here; and is up with the more, and down with the less, (as they say.) A Covenant he will have, a pillar he will have, and a heap he will have; and that heap shall be a witness, and that pillar a witness, and God a witness, and a judge too, Qui nou quid, sed quantum dicat, ponderare com●●vit. Hic●on. in Apol. ad Domnion. etc. there's no end of his discourse; as if, ' Domnio-like, he cared not so much what, as how much he spoke. The basest things are ever most plentiful. History and experience tells us, that some kind of mouse breedeth an hundred and twenty young ones in one nest: whereas the Lion and Elephant bears but one at once. So the least worth, yields the most words. Vers. 53. And Jacob swore by the fear of his father] The Chaldee Paraphrast sometimes useth the word Fear, or Terror, for God, for the reason above-given, vers. 42. Hence Jacob, coming from Syria, and being to swear to a Syrian, swears here by the Fear of his father Isaac. Where note, that he riseth up no higher than his father; whereas Laban the Idolater pretends Antiquity, appeals to the Gods of Abraham, of Nahor, and of their father Terah, who served strange gods, Josh. 24.2. Papists boast much of Antiquity, as once the Gileonites did of old shoes, and mouldy bread. A Gentleman being importuned by a Popish Questionist, to tell where our Religion was before Luther; answered, That our Religion was always in the Bible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. where your Religion never was. Mine Antiquity is Jesus Christ, saith Ignatius, and we with him. Vers. 54. Called his brethren to eat bread] And so overcame evil with good; which is the noblest of all victories. God cannot but love, in us, this imitation of his mercy; and that love is never fruitless. Vers. 55. Laban risen up] Laban leaves him, Esau meets him, and both with a kiss. When a man's ways please the Lord, etc. CHAP. XXXII. Vers. 1. Angels of God met him.] SEnsibly and visibly, as servants meet their masters, as the guard their Prince. Oh the dignity and safety of the Saints! who are in five respects, (say some) above the Angels. 1. Our nature is more highly advanced in Christ. 2. The righteousness whereby we come to glory, is more excellent than theirs; which, though perfect in its kind, is but the righteousness of mere creatures, such as God may find fault with, Job 4.18. such as may need mercy; therefore the Cherubims are said to stand upon the Mercy-seat, and to be made of the matter thereof. 3. The sonship of the Saints is founded in a higher right than theirs; viz. in the Sonship of the second Person in Trinity. 4. They are members of Christ, and so in nearer union than any creature. 5. They are the Spouse, the Bride; Angels only servants of the Bridegroom, and ministering spirits, sent out (as here) to minister for them that shall be heirs of salvation. They meet us still, as they did Jacob: they minister many blessings to us, yet will not be seen to receive any thank of us: they stand at our right hands, Luke 1.11. as ready to relieve us, as the devils to mischief us, Zech. 3.1. If Satan, for terror, show himself like the great Leviathan; or, for fraud, like a crooked and piercing serpent; or, for violence and fury, like the dragon in the seas: yet the Lord will smite him by his Angels, as with his great, and sore, and strong sword, Isai. 27.1. Angels are in heaven, as in their watchtower, (whence they are called watchmen, Dan. 4.10.) to keep the world, the Saints especially, their chief charge; in whose behalf, they stand ever before the face of God, waiting and wishing to be sent upon any design or expedition, Matth. 18.10. for the service and safety of the Saints. They are like Master● or Tutors, to whom the great King of heaven commits his children: these they bear in their bosoms, as the nurse doth her babe, or as the servants of the house do their young Master; glad to do them any good office; ready to secure them from that roaring Lion, that rangeth up and down, seeking to devour them. The Philosopher told his friends, when they came into his little and low cottage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The gods are here with me. The true Christian may say, though he dwell never so meanly, God and his holy Angels are ever with him, etc. Vers. 2. This is God's host] So called, for their number, order, obedience, strength, etc. God hath a complete hest of horse and foot. Angels, and heavenly bodies, are his horse, as it were; horses and chariots of fire, 2 Kings 6.17. yea, both horse and foot: for there are whole legions of them, Matth. 26.53. Now a Legion is judged to be six thousand foot, and seven hundred horse. Daniel tells us, there be millions of Angels, Dan. 7.10. yea, an innumerable company, saith the Author to the Hebrews, Chap. 12.22. The Greek Poet could say, There were thirty thousands of them here upon earth, keepers of mortal men, and observers of their works: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. Some think they are meant in the Parable, by the ninety and nine sheep; as if they were ninety and nine times as many as mankind, in number. All these, how many soever, pitch camp round about the godly, Psal. 38.8. make a lane for them, as they did here for Jacob at Mahanajim, (which signifies a double camp;) fight in battel-ray against their enemies, Dan. 10.20. and convey them at death, as they did Lazarus, thorough their enemy's country, the air, Luke 16. into Abraham's bosom. So that all God's children may call death, as Jacob did this place, Mahanaim; because there th● Angels meet them. And as the palsie-man, in the Gospel, was let down with his bed thorough the tyling before Jesus. Luke 5.18. so is every good soul taken up in a heavenly couch, (or coach, rather) thorough the roof of his house, and carried into Christ's presence, by the blessed Angels. Vers. 3. And Jacob sent messengers] Means, he knew, was to be used by him, though well assured of safeguard. God must be trusted, not tempted: means must be used, but not trusted. Jacob was as one that fled from a Lion, Amos 5.19. and a Bear met him. Laban, as a Lion, had some shamefacedness, saith a Rabbi: Esau, as a Bear, had none. Pirkei R. Eliez. c. 37● Jacob therefore prays, and sends, and submits, and presents him; and all to pacify him. He that meets with a Bear, will not strive with him for the wall, but be glad to scape by him. Vers. 4. to my lord Esau, Thy servant Jacob, etc.] This was not baseness of spirit, much less a renouncing of his birthright and blessing; but a necessary submission for a time, (such as was that of David to Saul) till the prophecy of his superiority should be fulfilled. 1 Sam. 24.7, 9 That was baseness in the Samaritans, that in writing to Antiochus Epiphanes, that great king of Syria, because he tormented the Jews; to excuse themselves that they were no Jews, they styled him, Josephus. Antiochus the mighty God: the Scripture styles him a vile person, Dan. 11.21. So was that also in Teridates king of the Parthians; who, with bended knee, and hands held up, worshipped Nero, and thus bespoke that monster of mankind: To thee I come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio, in vita Neronis. as to my god; and thee I adore, as I do the sun: what thou decreest of me, I will be, and do; for thou art, to me, both Fate and Fortune, etc. And what shall we think of those superstitious Silicians, who, when they were excommunicated by Pope Martin the fourth, laid themselves prostrate at his feet, and cried, O Lamb of God, that takest away the sins of the world, grant us thy peace. The Venetians also, being excommunicated by Pope Clemens the fifth, Jac. Rev. de vitis Pontif. p. 198 Unde et Gavis cognomentum apud suos. Ib. could not be absolved, till such time as their Ambassador Dandalus had not only fallen at the Pope's feet, but lain also under his table as a dog, with an iron chain about his neck, feeding on such scraps as were cast unto him. Had this dog dealt by the Pope, as the Earl of Wiltshire's Spaniel did, he had served him but right. This Earl, with Doctor Cranmer, and others, being sent Ambassador to Rome, about King Henry's divorce; when he should have kissed the Pope's foot, Act. & Mon. fol. 1690. his Spaniel (as though he had been of purpose appointed thereunto) went and caught the Pope by the great toe; which the Spaniel haply mistake for some kind of repast. But this by the way only. What hard servitude Kings and Emperors were forced to undergo in former times, and how basely to avile themselves to the Beast of Rome, is better known, then that it need to be here related. Henry the second of England Henry the fourth of France, and Henry the fourth Emperor of Germany, for instance. This last came, in the midst of a sore winter, upon his bare feet, to the gates of the Castle of Canusium; and stood there fasting, from morning to night, for three days together, waiting for the Pope's judicial sentence, and craving his pardon: which yet he could not obtain, by his own or others tears, or by the intercession of any Saint, Brightm. upon the Revel. fol. 449. save only of a certain harlot, with whom the Pope was then taking his carnal pleasure. The good Emperor mistake, who thought that the Pope could be pacified by fasting and prayer. This god required another kind of sacrifice then these. And here that of Solomon was fulfilled, Eccles. 10.7. Vers. 5. And I have oxen and asses, etc.] This, Jacob mentioneth in his message, that Esau might not think, that he sought to him for any need; but only for his favour. And this was something, to a man of Esau's making; for such like not to hear of, or be haunted with their poor kindred. Luke 15.30. This thy son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum fortuna statque caditque fides. saith he, that felt no want: He saith not, This my brother: he would not own him, because in poverty. Vers. 6. And four hundred men with him] Four hundred cutthroats as appears, vers. 8. And here, good Jacob is brought again into the briers. When he was well rid of his father-in-law, he thought all safe; and his joy was completed, by the sight of that army of angels. Presently upon this, Ex coelo repentè quasi in insernum detruditur. he is so damped and terrified with this sad message of Esau's approach, and hostile intentions, that he knew not what course to take to. Out of heaven, he is thrust suddenly, as it were, into hell, saith Pareus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the godly man's case, while here. Fluctus fluctum trudit: one trouble follows in the neck of another. Ripen we apace, and so get to heaven, if we would be out of the gunshot. The Ark was transportative, till settled in Solomon's temple; so, till we come to heaven, shall we be tossed up & down, and turmoiled: within will be fears, 2 Cor. 7. without fightings, whiles we are in hoc exilio, in hoc ergastulo, in hac peregrinatione, in hac valle lachrymarum, as Bernard hath it; in this pilgrimage, in this purgatory, in this vale of tears. Vers. 7. Then jacob was greatly afraid] This was his weakness, (and may be ours, in like case) as looking to the present peril, and forgetting the consolation (as the Apostle speaketh) that he might have drawn from the promise of God, Heb. 12.5. and presence of angels. Faith quelleth and killeth distrustful fears: but Satan, in a distress, hides from us that which should support us, and greatens that that may appall us. But what saith the Spanish proverb? The Lion is not so fierce as he is painted; nor danger, usually, so great as it is represented. Some hold, that Esau was here wronged, by being presumed an enemy, when he was a friend. Pessimus in dubiis augur Timor. Vers. 8. If Esau come, etc.] It is a point of prudence, if we cannot keep all, to save what we can. Vers. 9 The Lord which saidst unto me] Promises must be prayed over. God loves to be burdened with, and to be importuned in, his own words; to be sued upon his own bond. Prayer is a putting the promises into suit. And it is no arrogancy, nor presumption, Act. & Mon. fol. 1553. to burden God, as it were, with his promise; and of duty to claim and challenge his aid, help, and assistance, in all perils, said Robert Glover, Martyr, in a Letter to his wife. Such prayers will be nigh the Lord day and night, 1 Kings 8.59. he can as little deny them, as deny himself. Vers. 10. I am not worthy of the least, etc.] In prayer, we must avile ourselves before God to the utmost; confessing our extreme both indigency and indignity of better. I am dust and ashes, saith Abraham. I am a worm, and no man, saith David. I am more brutish than any man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.8. saith Agur. I am a man, a sinner, saith Peter. I am not worthy to be called thy son, saith the Prodigal. Pharisaeus non vulnera, sed munera ostendit: The proud Pharisee sets forth, not his wants, but his worth: God, I thank thee, etc. But if David were so humbled before Saul, 1 Sam. 26. 20. that he called himself a flea, what should we do to God? Unworthy we should acknowledge ourselves of the least mercies we enjoy, with jacob; and yet not rest satisfied with the greatest things in the world, for our portion, as Luther. Melch. Adam. in vita Luth. Valdè protestatus sum me nolle sic a Deo satiari: he deeply protested, that God should not put him off with these poor things below. [For with my staff I passed over this jordan] Paupertatem baculinam commemorat. jacob, though now grown great, forgets not his former meanness; but cries out, with that noble Captain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From how small, to how great an estate, Iphierates. am I raised I So did Agathocles, who, of a Potter's son, became King of Sicily; yet, would ever be served in earthen vessels. And in the year of Christ 1011, one Willigis, Bishop of Ments, being son to a Wheel-wright, caused wheels, and such like things, Siffridus Bucholc. to be hanged on the walls, up and down his Palace, with these words written over them, in capital letters; Willigis, Willigis, recole unde veneris. Excellent was that counsel that Placilla the Empress gave her husband Theodosius: Remember, O husband, what lately you were, Hist. Trip. and what now you are: so shall you govern well the Empire, and give God his due praise, for so great an 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 forbade, Deut. 22.6. See the like also of the ewe and the lamb, not to be slain in one day, Leu. 22.28. But Homo homini jupus, 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 mother's womb, and cruelly cast back into the flames. Another sweet child of eight or nine years old, coming to Bonner's 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 Bishop's Chaplain, so cruelly whipped, that he died within four days after. At Merindol in France, besides other execrable outrages and butcheries there done by Minerius, one of the Pope's Captains; the paps of many women were cut off, which gave suck to their children; Ibid. 868. which looking for suck at their mother's breasts, 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 year 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 kitchen, by his own Citizens, Jacob. Rev. de vitis Pontif. pag. 163. for that he had excommunicated some of them, for nonpayment of Tithes. 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 spoke it once, he heard it twice; as David, in another case. He sucks, and is satisfied with these breasts 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 fly 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, yield an heavenly and supernatural scent in the souls of God's 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 lovesick soul; then is Christ's 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 secure: his love also is displayed over them, as a banner. And this doth so fully satisfy their souls, and transport them with joy, that now they are content to wait God's leisure 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, etc.] Or, that was in his power. Such as he had, he sent. Silver and gold he had none; 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 Emperor's 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, etc. So, he that would have knowledge, must not only 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, etc.] 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 birthright. Heaven, he knew, (whereof Canaan was a type and pledge) would pay for all. Get but a Patriarches 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 forty years old, (and therefore no baby) 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 world's 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, etc. Non domus & fundus, etc. When Miachael Paleologus, Emperor 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, ask, 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 Chancellor of England, in the reign 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 such men must die; nor can their riches reprieve them. Oh happy is he, that, with Jacob, lays hold on the heavenly inheritance, though with the loss of earthly possessions; that cares not to part with his , so he may have his Crown; with his swine, so he may have his Saviour. This is the wise merchant, this is the true tradesman, that traffics for heaven; looking upon the world as a great dunghill, with Paul, Phil. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dog's dung. Vers. 16. Every drove by themselves] That Esau, having occasion of viewing the present, questioning the servants, and hearing Jacob's submission, might be somewhat mollified, and his anger abated. Be wise as serpents. fragilis glacies, occidit ira morâ. Vers. 18. They be thy servant jacob's] A soft answer turneth away wrath, Frangitur ira gravis, quand● est responsio suavis. (Prov. 15.1.) but grievous words stir up anger. And it is easier to stir strife, then stint it. Still rain softens the hard earth: and though nothing be more violent than the winds, jidem tamen imbribus sopiuntur, saith Pliny. Lenis alit flammas, grandior aura necat. How daintily did Gedeon disarm the angry Ephraimites, (Judg. 8. 1, 2, 3.) by a mild answer! [It is a present sent, etc.] For, a gift in secret, pacifieth anger, Prov. 21.14. This proverb, in an abbreviature, Godw. Heb. Antiq. ex Buxtorf. after their manner, the Jews wrote upon their Alms-box. [And behold also, he is behind us] He sends not only, but comes after us himself; to salute thee, and offer his service unto thee. Thus, by all means, he seeks to assuage the wrath of that rough man. Vers. 21. And himself lodged that night] Butler lay upon thorns, and had little rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The master is the greatest servant in the house, and hath most business. Jo. Manlii loc. come. This verse did so please Luther, that he translated it in certain Dutch rhymes. Vers. 24. And Jacob was left alone] Purposely, for secret prayer: so the Church gets her into the clefts of the rocks, Cant. 2.14. Isaac, into the fields; Daniel, to the rivers side; Christ, into the mount; Peter, up to the leads, or house top; that they might pour out their prayers, and solace themselves with God, in secret. This an hypocrite may seem to do, either of custom, or vainglory: as the Pharisee went up to the Temple, to pray solitarily, as well as the Publican; the Temple being then, in regard of Ceremonial holiness, the place as well of private as public prayer. But will the hypocrite delight in God? Job. 27.10. will he pray always? [There wrestled a man with him] In a proper combat, by might and slight; to the raising of dust, and causing of sweat; as the word importeth. This strife was not only corporal, but spiritual; as well by the force of his faith, Hos. 12.4. Luke 22.44. Rom. 15.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as strength of body. He prevailed, saith the Prophet, by prayers and tears. Our Saviour also prayed himself into an agony; and we are bidden to strive in prayer, even to an agony. Nehemiah prayed himself pale; Nehem. 2 6. Dan. 8.27. 1 Sam. 1. 1 Kings 18.42. Daniel prayed himself sick; Hannah prayed, striving with such an unusual motion of her lips, that old Eli, looking upon her, thought her drunk. Elijah puts his head betwixt his legs, as straining every string of his heart in prayer: He prayed, and prayed, saith S. James; and, by his prayer, James 5 17. he had what he would of God. Whereupon also he infers, (as a Consectary) that the effectual prayer of a righteous man, James 5.16. avails much, if it be fervent, or working; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if it be such as sets all the faculties a-work, and all the graces a work, than it speeds. Every sound is not Music; so neither is every uttering petitions to God, a prayer. It is not the labour of the lips, but the travel of the heart. Common beggary, is the easiest and poorest trade: but this beggary, as it is the richest, so the hardest. A man can with more ease hear two hours together, then pray half an hour, Judas v. 20. if he pray in the holy Ghost, as Saint Judas hath it. He must strive with his own indevotion, with Satan's temptations, with the world's distraction: he must wrestle with God, and wring the blessing out of his hands, as the woman of Canaan did: Isai. 64.7. 2 Kings 4.30. Cant. 3.4. he must stir up himself to take hold of God, as the Shunamite did of Elisha, as the Church did of her Spouse; and not let him go, till he bless us. This is to wrestle; this is to threaten heaven, as Gorgonia did, thus to be modestly impudent and invincible, as her brother speaks of her; in beseeching God, to besiege him, and get the better of him, as Jacob; whose wrestling, was by weeping; and his prevailing, by praying. Vers. 25. And when he saw that he prevailed not] He, that is, the Angel, (Christ) that redeemed Jacob from all evil, Gen. 48.16. and here held him up with the one hand, as he strove against him with the other; and yielded himself overcome by the Patriarch's prayers and tears. Deus ipse, qui nullis contrase viribus superari potest, precibus vincitur, saith Hierome. [He touched the hollow of his thigh] That, if he would needs have the blessing, he might have somewhat with it, that might keep him humble, Victoria non fit fine vulnere▪ luxat nobis semur: immittit stimulum carni, etc. not ascribing the victory to his own strength. Pride is a weed that will grow out of any ground, (like Missleto, that will grow upon any tree;) but, for most part, from the best. Like air in all bodies, it will have a being in every soul, and creeps into every action, either in the beginning, proceeding, or conclusion. Now therefore it is God's care, to cure his people of this dangerous disease, as he did Jacob here, and afterwards Paul; who, if he had not been buffeted, had been exalted, 2 Cor. 1●. and carried higher in conceit, then ever he was in his ecstasy. Vers. 26. Let me go, &c] Pugna suum finem, cùm rogat bostis, habet. Jacob, though lamed, and hard laid at, will not let Christ go, without a blessing: To teach us, as our Saviour did, by the parable of the importunate widow, Luke 18.1. to persevere in prayer, and to devour all discouragements. Jcob holds with his hands, when his joints were out of joint. The woman of Canaan will not be put off, either with silence, or sad answers. The importunate widow teacheth us, to press God so far, till we put him to the blush, yea leave a blot in his face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 18.5. (as the word, there used, signifies) unless we be masters of our requests. Latimer so plied the throne of grace with his Once again, Act. & Mon. once again, restore the Gospel to England, that he would have no nay at God's hands. He many times continued kneeling and knocking so long together, Ibid. that he was not able to rise without help. His knees were grown hard, like camels knees, as Eusebius reports of James the Lord's brother. 2 Cor. 12. Paul prayed thrice, that is, often; till he had his desire. Nay, Paulus Aemylius, the Roman General, being to fight against Perses King of Macedony, when as he had sacrificed to his god Hercules, and it proved not to his mind, Sabellicus. he slew twenty several sacrifices one after another; and would not give over, till in the one and twentieth he had descried certain arguments of Victory. Surely, his superstition, shames our indevotion; his importunity, our faint-heartedness, and shortness of spirit. Surely, as painfulness of speaking shows a sick body; so doth irksomeness of praying, a sick soul. Vers. 27. What is thy name?] As if the Angel should say, Thou art such a fellow as I never met withal: Titles of honour are not worthy of thee. Kneel thou down Jacob, rise up Israel: Thou art a conqueror, Bucholc. if ever any were. Factus & teipso fortior, & Creatore tuo superior. O quàm hic honos no● est omnium! Vers. 28. No more Jacob, but Israel] That is, Not only, or not so much Jacob, as Israel. Both these names he had given him, of striving and struggling. All Gods Israel are wrestlers by calling, Eph. 6, Nu●quam bella bo●●s, ●unquam discrimina desunt. 12. and, as good soldiers of Jesus Christ, must suffer hardship. Nothing is to be seen in the Shulamite, but as the appearance of two armies, maintaining civil broils within her. The spirit would always get the better of the flesh, were it upon equal terms: but when the flesh shall get the hill, (as it were) of temptation, and shall have the wind to drive the smoke upon the eyes of the combatant, and so to blind him; upon such a disadvantage, he is overcome. For it is not flesh and blood only, that we wrestle against, (whether we take the Apostles meaning, for the weakness of our nature, or the corruption of it;) but against principalities, against powers, etc. against many, mighty, malicious adversary's, spiritual wickednesses in high places, that are above us, and hang over our necks. Wherefore, we have more than need to take unto us the whole armour of God, and to strengthen ourselves with every piece of it: whether those of defence; as, the girdle of truth, Eph. 6.14. the breastplate of righteousness, the shoes of peace, and patience, the shield of faith, the helmet of hope: or those of offence; as, the sword of the spirit, and the darts of prayer. At no place must we lie open; for our enemy is a serpent: If he can but by't the heel, he will transfuse his venom to the heart and head. God's Spirit, in us, sets up a standard, Isai. 59.19, The Apostle sounds the alarm, Arm, arm, Eph. 6. The holy Scripture is our Armoury, Cant. 4.4. like Solomon's tower, where hang a thousand shields, and all the weapons of strong men. God himself is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that both ordaineth and ordereth our temptations with his own hand; as he dealt with Jacob. And the Lord Christ stands over us, Acts 7. (as he did once over Steven) with a crown upon his head, and another in his hand, with this inscription, Vincenti dabo; To him that overcometh, Revel. 2. will I give, etc. Fight but with his arms, and with his armour, and we are sure to overcome, before we fight: for he hath made all our foes our footstool, and hath caused us to triumph. 2 Cor. 2.14. Let therefore the assaults of our already-vanquished enemies, not weaken, but waken us: let their faint oppositions, and sprunting before death, encourage us, or rather enrage us, to do them to death: we are sure to be more than conquerors, D. Ussier. de Britan. Eccl●s● primord. p. 332. and to have Victoriam Halleluiaticam, as the Britain's, fight for their Religion, had once against the Saxons and Picts in this kingdom. Vers. 29. And he blessed him there] That was a better thing to Jacob, then to answer his curious request of knowing the Angel's name. So when the disciples asked our Saviour, Acts 1.6, Wilt then at this time restore again the Kingdom to Israel? It is not for you to know the times, saith he; but ye shall receive the holy Ghost; that's better for you, etc. vers. 8. God, sometimes, doth not only grant a man's prayer, but fulfil his counsel, Psal. 20.4. This if he do not, because we sometimes ask we know not what; yet some better thing we shall be sure of. Zech. 10.6. I will strengthen the house of Judah, and they shall be as if I had not cast them off; and I will hear them. Vers. 30. I have seen God face to face] Christ would not tell Jacob his name, to lift up his mind above what he saw of him; and to insinuate, that his name was Wonderful, his essence incomprehensible. Judg. 13.17, 18 And whereas jacob said here, he had seen God face to face; he means only praesens praesentem, as Moses spoke with God mouth to mouth, Num. 12.8. He saw not God's Majesty and Essence: Isai. 8.17. 1 Tim. 6.16. for he is a God that hides himself, and dwells in the light unapproachable. But he saw him more apparently and manifestly, then ever he had done before. We can see but his back parts, and live; we need see no more, that we may live. God that fills all, (saith Nazianzen) though he lighten the mind, yet flies before the beams thereof; still leaving it, as it is able, in sight, to follow him; draws it, by degrees, to higher things▪ but ever interposeth between it and his incomparable Essence, as many vails, as were over the tabernacle. Some created shape, some glimpse of glory, Jacob saw; whereby God was pleased, for present, to testify his more immediate presence; but not himself. Vers. 31. He halted upon his thigh] Yet had the blessing. So God's people are promised an hundred fold here, with persecution; that's tied, as a tag, to the profession of Christianity. No heaven can be had, without tribulation. Christ, our Captain, had a bloody victory of it. Gal. 6. 1 Cor. 12. Joh. Manl. loc. come. 127. Paul bare in his body the marks, or scars, of the Lord Jesus; and glories in these infirmities, as he calls them. These are Gods gems, and precious ornaments, (said Munster to his friends, pointing them to his sores and ulcers) wherewith God decketh his children, that he may draw them to himself. This he said, a little before his death. At death, (saith Piscator) God wrestles with his people, laying hold on their consciences, by the menaces of the Law. They again resist this assault, by laying hold upon God, by the faith of the Gospel: well assured, that Christ hath freed them from the curse of the Law, by being made a curse for them on the Cross. God yields 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 Pe●●el. Vers. 32. Therefore the children, etc.] This custom, Josephus saith, continued till his time. A ceremony indifferent in itself, 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 man's 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 low obeisance. 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, ask them, Whom seek ye? Great is the power of prayer, to steel the heart against whatsoever amazements. Vers. 2. He put the handmaids, etc.] Of children and friends, some may be better beloved then others: And whereas all cannot be saved or succoured, the dearest may be chief 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 battle; not loving their lives unto the death, so they may finish their course with joy; de scuto magis quàm de vita solliciti, as Epaminondas. The diamond in the Priest's breastplate, shown what should be their hardness, and hardiness, for the people's 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 sign, Qui probabil●us loq●untur, aiuns co ipso●o●ari animi Esavici c●●ver●ionem. Am. that his heart was changed from his former hatred; and that those extraordinary pricks do denote the wonder of God's 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 Emperor 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 mind, that here-hence conclude his true conversion and salvation. We must take heed we neither make Censures whip, nor Charity's cloak too long: we may offend in both, and incur the curse, Isai. 5.20. Joh. Manl. loc. come. 496. as well by calling evil good, as good evil. Latomus of Louvain 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, etc.) and Esau, as bad as he was, makes no jest of it. There is no surer sign of a profane heart, then to jeer at good expressions; than 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? Can 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 near, etc.] Jussus accedere Joseph, (saith Junius;) for he was but a little one of six years 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, etc.] 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 show his brotherly affection frankly and freely, not purchased or procured by any gift or Present. Piscator. Vtrunque liberale & 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 man's 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, quàm respirare, saith One. But profane Esau's 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 jacob 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 enough: Godliness only hath contentedness, 1 Tim. 6.6. Vers. 12. Let us take our journey] The Hebrews note, that Esau speaks in few, jacob more fully: because it is the guise of proud stately persons, to speak briefly, and hardly to bring forth half their words. The poor speaketh supplications, saith Solomon; Prov. 18.23. but the rich answer roughly. Vers. 13. If men should over-drive] A pattern of a good Pastor, ever to have an eye to the weak ones; and so to regard all in his flock, as he over-drive not any. Zech. 4.10. Rom. 14.1. Who hath despised the day of small things? Weak ones are to be received, but not to doubtful disputations. Novices are not to be put upon the austerities of Religion, Matth. 9.15. Christ preached as they were able to hear, Mark 4.33. Peter was specially charged to look to the lambs, joh. 21.15. Christ bears them in his bosom, and gently leads those that are with young, Isai. 40.11. Verse 14. Until I come to my lord, to Seir] Which yet he never meant, say some: it was but an officious lie, saith Tostatus. Others think, that he did go to Seir, though it be not recorded. It is like he purposed to go, but was otherwise warned by God; as the wisemen were, Matth. 2. or necessarily hindered, as Saint Paul was, in many of his intended journeys. Vers. 15. Let me find grace] That is, Condescend unto me, and leave none. Vers. 16. On his way, unto Seir] Whither God had sent him aforehand, to plant, out of jacob's way. He was grown rich, desired liberty, and saw that his wives were offensive to the old couple; therefore he removed his dwelling to mount Seir, and left better room for Jacob; who, perhaps, had intelligence thereof from his mother, by Deborah, and so was the rather willing to return. Vers. 17. built him an house, and made booths] So did his posterity, at their going out of Egypt, Exod. 12.37. and, for a perpetual memorial thereof, Tuguria, a tege●do dicta. were appointed to keep a yearly feast of booths or tabernacles, Leu. 23.34, made of green boughs of trees, in praise of God, who had now vouchsafed them better houses. And here one would wonder, M. Th. Goodw. (saith a Divine) that all along, during the reign of David and Solomon, (who gave a pattern of, and built the Temple) and all those succeeding reformers, there should something be omitted about this feast of tabernacles, till their return from Babylon: Yet so it was, Neb. 8.16, 17. This feast was kept (as 'tis thought) by Solomon, 2 Chron. 7.8, and by these same Jews, Ezra 3.4. yet not in this manner, Neh. 8.14. Now they had learned, by sad experience, to keep it aright, in dwelling in booths, by having been lately strangers out of their own land: to signify which, and profess themselves strangers, (as this Syrian ready to perish, Deut. 26.5. their father, was now at Succoth) was the intent of that feast, and that rite of it, dwelling in booths. This is intimated, vers. 17. They did read also out of the law, etc. vers. 19 which, till then, they had not done. Vers. 18. Came to Shalem] Or, came safe and sound to Shechem, as the Chaldee interprets it. Vers. 19 Sic pecunia, a pecude. For an hundred pieces of money] Heb. lambs, (as we call Angels, Jacobusses) because stamped with the image of a lamb. So Josh. 24.32. Job 42.11. Vers. 20. And he erected there a● alter] 1. As a memorial of the promises, and a symbol of God's presence. 2. As an external profession of his piety. 3. That he might set up God in his family, and season all his worldly affairs with a relish of Religion. CHAP. XXXIV. Vers. 1. Went out to see the daughters of the land.] Who went abroad at this time, with timbrels, to play, say the Hebrews; kept a solemn feast, saith josephus. Hence Dinah's desire to see them. But what saith S. Bernard? Si tu otiosè spectas, otiosè non spectaris: tu curiosè spectas, sed curiosiùs spectar●s. Dinah's wanton gadding, and gazing on others, gave occasion to the adulterer to look and lust after her. See the fruit of her needless jetting abroad, to see fashions and novelties. The name of a virgin, in the Original tongues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hid: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a virgin, and the apple of the eye. Mars vi●et banc, visamqu● cupit, potiturque cupita. Ovid. Jer. 9.6. Bond. in Horat. is derived from the house, hiding, shadow, locked treasure, apple of the eye: to teach them to refrain ill company, and idle gadding. Young women are taught to be keepers at home, Tit. 2.2. As when they come abroad among men, they must be, if not vailed, (as at Venice) yet clothed, and in their right minds, (as that Demoniac, Luk. 8.35.) And this not only in winter, that they take no cold; but in the summer, that others take no heat from them, (which may rather burn them, then warm them) as Shechem here did. Vers. 2. saw her, he took her, and lay with her] vidit, periit. By those windows of the eyes and ears, sin and death often enter: thorough them, the devil throws balls of wildfire into the soul, and sets all into a combustion. Visus, colloquium, contactus, osculum, concubitus, do too oft one succeed another. See to the Cinque-ports, if ye would keep out the enemy. Shut up the five windows, if ye would have the house (the heart) full of light, saith the Arabian proverb. Joseph's mistress cast her eyes upon him; but when she laid hands on him, she was the more inflamed, and set agog, as it were. The viewing, touching, or familiar talking with a woman, either without necessary occasion, or then, Time well spent, by M. Ezek. Culverwel, ● pag. 53. without prayer for holy affection, is dangerous, saith a grave Divine. Thou mayst not look intently upon what thou mayst not love. Democritus the Philosopher pulled out his eyes, that he might not look upon forbidden beauties. This was no part of his wisdom: But it shall be ours, by mortification, to pluck the wanton eye out of old Adam, and to set it sober into the new man: to get that oculum irretortum, that wellordered eye, that Job had, Chap. 31.1, that Joseph had; that Gregory Nazianzen had, who could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tutor his eyes: that Charles the fifth, Emperor of Germany, had, who would shut the casements, Saepé clausit ●enestram, ●e inspiceret formosiores soeminas, etc. Parci hist. profan. p. 908. when at any time he saw fair women afar off, or heard that such were to pass by his window. It is not safe, to pry into the beauty of a fair woman. Circe may inchant us, the Cockatrice slay us with her sight: Let her not take thee with her eyebrows, saith Solomon; as larks, while they gaze in a glass, are taken in a daynet. See the Notes on Chap. 6.2. and 26.7. Vers. 3. And his soul clavae unto Dinah] He kicked her not out of doors, (as Amn●n did Tamar, far sweeter to him in the ambition, then in the fruition;) but to make amends (as they call it) by Marriage, he seeks to go by the old Rule in that case, Et dotet, & ducat. Howbeit, Marriage (God's ordinance) is not to be entered into thorough the devil's portal. Vers. 4. Get me this damosel to wife] This is praiseworthy in Shechem, as bad as he was, that he correcteth his base-born love, (or lust rather) by seeking to make her his wife; not without consent of parents on both sides; which, in the Church of Rome, is ofttimes not regarded. Children are a principal part of their parents possessions, (as Job's children were accounted by Satan) yea, a piece of themselves, Matth. 15.22. Have mercy upon me, that is, upon my daughter. Fit it is therefore, that they should by the parents be disposed of in Marriage. Vers. 5. And Jacob herd] To his very great grief and regret: For she was his only daughter; a damosel of not above fifteen years of age. The Hebrews say, she was afterwards given to Job in marriage: But that's not likely; for she is reckoned among those that went down to Egypt, Gen. 46. [And Jacob held his peace] He felt God's hand upon his back; he therefore lays his own hand upon his mouth. And herein he did better in ruling his own spirit, than his sons did, Prov. 16.32. Lam. 3.28. Levit. 10.3. Psal. 39.10. that took the City, vers. 27. He sitteth alone, and is silent, saith the Prophet of the afflicted person. So was Aaron, so was David, so was the Lord Christ, as a sheep dumb before the shearer. The Romans placed the image of their goddess Angeronia, upon the altar of Volupia, with her mouth shut, and sealed up: Macrob. lib. 1. in Som. Scip. to signify, saith Macrobius, that they that bridle their grief, and say nothing, shall, by their patience, soon attain to greatest pleasure. Acts 19.35, 16. Patience in the soul, as the Town-clerk at Ephesus, sends away mutinous thoughts, as he did the manyheaded multitude: it quiets the boiling spirit, as Christ becalmed the raging sea, with Peace, and be still: it makes a David dumb: a dumb show, but a very good one: it says, Cedamus: leave fit, quod benè fertur onus. Vers. 6. And Hamor the father of Shechem] Unruly youth put their aged parents, many times, to much travel and trouble; as Samson, Shechem, Paris, etc. Green wood is ever shrinking and warping; whereas the well-seasoned holds a constant firmness. Vers. 7. The men were grieved, Heb. exarserit cis nasus. and very wrath] A pair of unruly passions, when combined, especially: they ride one upon the back of another, as kine do in a straight passage; and will make an Alexander kill his best friends, such as he would afterwards have revived, with the best and warmest blood in his own heart. — qui non moderabitur irae Infectum velit esse, dolour quod suaserit, & mens. Horat. [Because he had wrought folly in Israel] That is, in the Church, where fornication should not be once named, much less committed, Eph. 5.3. Sin is odious anywhere; most of all, among Saints. A thistle is unseemly in a garden, filthiness in a vestal, baseness in a Prince. And yet, by the malice of Satan, there are, many times, more scandals in the Church, than elsewhere: such incest at Corinth, as not among Heathens; such folly in Jacob's family, as not at Shechem, or Seir. Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters, Ezek. 16.48. This is lamentable. Vers. 8. And Hamor communed with them] A fond father seeks to satisfy the lust of a lose son, whom he should severely have punished, Such parents are peremptores potius quàm parents, faith Bernard; like apes, that kill their young with culling them. They show their love as little, as if, by clapping their hands on their children's mouths, to keep the cold wind from them, they should strangle them to death. A fair hand, here, maketh a foul wound; when correction would be a kind of cure. Severitas tamen non sit tetra, sed tetrica, saith Sidonius. For, Sidonius, lib. 4. Ep. 9 as a cur by tying waxeth fiercer; and as new wine breaketh weak vessels; so too much severity overthroweth, and quite spilleth a tender mind. Vers. 9 And make ye marriages with us] The world thinks, we may do as they; and what need we be so scrupulous and straitlaced? But Saints must walk accurately, by line, and by rule; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 5.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not as unwise, but as wise; having their feet where other men's heads are: for the way of the wise is on high, saith Solomon; he goes a higher way to work then others: he may not buckle, and stoop to their base courses. Singular things are conferred upon him, singular things are expected from him. An Israelite dare not yoke himself with any Sichemish heifer, that bears not the yoke of Jesus Christ. Those that stood with the Lamb, had not defiled themselves with women, etc. Rev. 14.14. Nec aliunde noscibiles (saith Tertullian of those Primitive Christians) quàm de emendatione vitierum pristinorum. Tertull. ad Scapulam. They were distinguished from all others, by their holy behaviour. Vers. 10. And ye shall dwell with us, etc.] Thus the world tempts the Saints, by offer of profits, pleasures, and preferments. Sed surdo cantilenam. For they answer the world, as here, We cannot do this thing, vers. 14. or as the children of Israel bespoke the king of Edom; Let us pass, I pray thee, thorough thy country: We will not pass thorough the fields of profit, or vineyards of pleasure, etc. we will go by the king's highway, chalked unto us in the holy Scriptures: we will not turn to the right hand, or to the left, for any allurement or affrightment of thine, until we have passed thy borders, Num. 20.17. Vers. 11, 12] Ask me never so much dowry] Heb. Multiply ye upon me, vehemently. Gen. 38.18. Unbridled affection spares for no cost, so it may be satisfied. Judah parted with his signet, bracelets, and staff, to the harlot. Herod, that old fornicator, bids the dancing damosel ask what she will, Demosth. to the half of his kingdom. One there was, that would not buy repentance so dear, as the harlot demanded. But those miscreants in Micah, will give any thing for a dispensation to live in sin: they offer thousands of rams, and ten thousands of rivers of oil; Micah 6.7. yea, the sons of their body, for the sins of their souls. Vers. 13. deceitfully, and said, Because he had, etc.] Therefore they thought, they had reason to do as they did. Satan doth so bemist men, many times, that they think they have reason to be mad, and that there is some sense in sinning: whenas, indeed, our only wisdom is, to keep God's Laws, Deut. 4.6. All which are founded upon so good reason, that, had God never made them, yet it had been best for us to have practised them. Vers. 14. That Were a reproach unto us] And yet the world reproached them with nothing more, then with their Circumcision; as it is to be seen in Horace, Juvenal, Tacitus. Appion scoffs at it, and is answered by josephus. But, as he were a fool, that would be mocked out of his inheritance; so he, much more, that would be mocked out of his Religion. Ye have shamed the counsel of the poor, saith David, because the Lord is h●●refuge; because he runs to God by prayer. But, to show how little he regarded their reproaches, he falls presently a praying, O that the salvation of Israel etc. Psal 14.6, 7. So Nazareth was a reproach cast upon Christ; and he glories in it, Acts 22.8. I am Jesus of Nazareth, Whom thou persecutest. He saith not, I am the Son of God, heir of all things, King of the Church, etc. but, I am Jesus of Nazareth. If this be to be vile, said David, I Will be yet more vile. Vers. 15. That every male of you be circumcised] Lo, herein was their deceit. How often is Religion pretended, made a stolen and stalking-horse to worldly and wicked aims and respects! A horrible profanation: as when Na●oth was put to death at a fast; Henry the seventh, Emperor, poisoned in the Sacramental bread, by a Monk. He pretends to worship Christ, intends to worry him, etc. From such stand off, saith S. Paul; or, 1 Tim. 6.5. Rom. 16, 17, 18 if ye come near them, set a mark upon them. Foenum habet in cornu. Vers. 16. Then will we give our daughters] Whether Jacob were present at this whole conference, it is not certain. It is probable, that he was not. For surely, he would either have dissuaded them from thus doing: or if he had consented, he would have said something more, to the Shechemites, for their better assurance. It is a Maxim in Machiavelli; Fidem tamdiu servandam esse, quamdiu expediat. But Jacob had not known this depth of the devil: his sons better could skill of it. They seem to be somewhat akin to those Thracians, of whom it was anciently said, Eos foedera nescire; that they knew no covenants: or the Turks at this day, whose Covenants, grounded upon the Law of Nations, be they with never so strong capitulations concluded, Turk. hist. or solemnity of oath confirmed, have, with them, no longer force, then standeth with their own profit; serving, indeed, but as snares, to entangle other Princes in. There is no faith, say they, to be kept with dogs; that is, Ibid. 755. with Christians. And this, perhaps, they have learned of those pseudo Christians, the Papists, who dealt so perfidiously with them, at the great Battle of Varna: Where Amurath, the Great Turk, seeing the great slaughter of his men, against the oath given him by King Ladislaus, (dispensed with by the Pope's Legate) and beholding the picture of the Crucifix in the displayed Ensigns of the voluntary Christians; he plucked the Writing out of his bosom, wherein the late League was comprised; and holding it up in his hand, with his eyes cast up to heaven, said, Behold, thou crucified Christ, this is the League thy Christians, in thy Name, made with me; Ibid. 297. which they have, without cause, violated. Now, if thou be a God, as they say thou art, and as we dream, revenge the wrong now done to thy Name, and me; and show thy power upon thy perjurious people, who, in their deeds, deny thee their God. And it fell out accordingly: For God hates foul and faithless dealing, Zech. 5.4. Rom. 1.31. Heu miser, etsi quis primò perjuriacelat, Sera tamen tacitis paena venit pedibus. Tibull. Perjurii poena divina exitium; humana, dedecus. This was one of the Laws of the twelve Tables in Rome. Vers. 17. But if ye will not hearken] How often have men found treason in trust; and murder, under show of marriage! as 1 Sam. 18.17, 25. Dan. 11.17. and in the Massacre of Paris. Vers. 18. And their words] See the force of love, and hope of profit! Vers. 19 And the young man deferred not, etc.] Heb. Neque distulit puer; The lad deferred not. He is called a lad or a child, that is, a fool; because he was carried, not by right reason, but blind affection, walking in the ways of his heart, and sight of his eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉., of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. 11.9. And, vers. 10. the word used to signify youth, signifieth darkness; to note, that youth is the dark age, hot, and headlong, indeliberate and slippery, such as had need to cleanse their ways, by cleaving to the Word, saith David, Psal. 119.9. where the word for cleansing, properly signifies the cleansing of glass; which, as it is slick and slippery; so, though it be very clean, yet it will gather filth, even in the sun beams, and of itself: which noteth the great corruption of this age. Vers. 20. And Hamor and Shechem, etc.] These great men easily persuaded, and prevailed with the people, to have what they would. Great need have we to pray for good Governors. When Crispus believed, who was the chief Ruler of the Synagogue, many Corinthians believed also, Acts 18.8. Paul was loath to lose the Deputy; because his conversion would draw on many others. As on the contrary, Jeroboam caused Israel to sin; and generally, as the Kings were good or evil, so were the people; in which, as in a beast, the whole body follows the head. Vers. 21. These men are peaceable, etc.] Nothing more ordinary, with Politicians, then to cover private ends and respects, with pretence of public good: As Jeroboam told the people, it was too much trouble for them to go up to Jerusalem to worship; they should take a shorter cut to Dan and Bethel. So Jehu, in all his reformations, had a hawks eye to a kingdom; his main end was, to settle the Crown upon his own head. The Turkish Janissaries, Parei Hist. profan. Medul. 1176. desirous to be rid of their Sultan Osman, pretended, and persuaded the people, that he was Jaour, that is, an Infidel; and that he endeavoured to betray the Turkish Empire to Christian dogs, May 18. 1622. Vers. 23. Shall not their , etc.] Profit persuades mightily with the multitude: They all look to their own way; Isai. 56.11. every one for his gain from his quarter. Who Will show us any good? is Vox populi. And who begs not attention, or inoculates not his faithful endeavour into his friend's Creed and Belief, with a tale of utile! Vers. 24. And every male was circumcised] Many have lost their blood, and suffered so much trouble for their lusts, as, had it been for Religion, they had been Martyrs. But the Cause, and not the Punishment, makes the Martyr. Samson and the Philistims died together; sed diverso fine ac fato. Multum interest, saith Augustine, & qualia quis, & qualis quisque patiatur. Vers. 25. On the third day] Which is the worst day, to those that are wounded; the critical day, as the Surgeons call it. Wicked men are witty, to take their opportunity to act villainy. Vers. 26. And they slew Hamor and Shechem] This is commended in Apocryphal Judith, Chap. 9.2, for zeal; which the Canonical Scripture condemneth for self-will; and jacob, on his deathbed, cursed it for cruelty, and blessed himself from their assembly, Gen. 49.6, 7. Quest. But why doth he not more sharply reprove it here? Answ. First, he considered Gods just judgement on the Shechemites; who, without the knowledge and faith of God, had profaned the Sacrament of Circumcision. A sin that God suffereth not to pass without a sensible check, in his dearest children; how much less in strangers and enemies? The Donatists, 1 Cor. 11.29, 30 that cast the holy clements of the Lords Supper to dogs, were devoured of dogs. He that came without his wedding-garment, was taken from the table, to the tormenter. Secondly, jacob gave place, for present, to his son's rage and fury. Discretion in the choice of seasons for reproving, is no less necessary, than zeal and faithfulness in reproving. Good Physicians use not to evacuate the body, in the extremities of heat and cold. Good Mariners do not hoist up sail in every wind. Vers. 27. Because they had defiled their sister] So it was just in God, though unjust in the instruments; who were therefore cursed by jacob; Gen. 49.7. but yet not rejected by God. His election is of free grace, and not of foreseen faith or works. Vers. 28. They took their sheep, etc.] One only sinned, all suffered. A little leaven leaveneth the whole lump. All the Corinthians were tacked with, 1 Cor. 5.2, 6. and taxed for the incestuous man's offence, because they bewailed it not, repressed it not. He knew what he did, that prayed for pardon of his other-mens-sins. Vers. 29. And all their wealth] Or, power: For, in a man's wealth, is his power; yea, it is his tower of strength, Prov. 18.10, 11. and so much he is valued at, as he is able to disburse. See the Notes on Chap. 31.1. [And spoiled even all that was in the house] So dealt Minerius, at Merindol; Charles the fifth, at Magdeburg; the bloody Papists, at the Parisian Massacre. But when the Lord came to make inquisition for blood, Psal. 9.12. he remembered them. He drew Articles of enquiry against them, as strict, and as critical, as ever the Spanish Inquisition; and dealt with them accordingly. Cambyses lighting off his horse, Justin. after he had been showing great cruelty to them of Athens, his sword flew out of the seabberd, and slew him. If these brethren in iniquity sped better, they may thank a good God, whose terror fell upon the adjacent Cities. For they did enough to undo, not themselves only, but their father, and his whole family. It was good counsel to such, that Tertullian gives to bloody Scapula; Si nobis non parcis, tibi parce: si non tibi, Carthageni: See thou undo not thyself, and thy City, by thy cruelty to Christians. Vers. 30. Cùm in avimo, tum in rationihus. Jun. Ye have troubled me] In mind, and state: and many such trouble-houses and trouble-towns there are abroad: All places are full of them, and so is hell too. There God will trouble them another while, as he did Achan, Josh. 7.25. when he will show mercy to such jacobs, in whose families that is committed, that they abhor. Methe mispar. [I being few in number] So the Saints were ever, a little flock, a poor few, to the many: Jewels, nothing so much in bulk, as lumber; strangers, few, in respect of home dwellers; sons of God, few, to common subjects. When Christ came to his own, Joh. 1.12. Joh. 1. his own received him not: He wondered at one good Nathaneel, and set an ecce upon him, as a rare bird. Vers. 31. Should he deal with our sister as an harlot?] Why not: But should you therefore speak so big to your father, and deal so cruelly with your Confederates; whom you first cozened into a Covenant, and then basely butchered, when not able to help themselves? But anger is outrageous, and forethinks not what will follow hereafter, or becomes a man for present. Bridle it therefore. CHAP. XXXV. Vers. 1. Arise, go up to Bethel.] THis is not the first time that God tells him of that Vow, and calls for performance. See Chap. 31.13. It is with us, as with children; Eaten bread is soon forgotten: deliverances, commonly, are but nine days wonderment, at utmost; and it is ten to one, that any leper returns to give praise to God. If any thing arrouze and raise up our hearts to thankful remembrance of former mercy, it must be the sense of some present misery, as here. Jacob was in a great strait, and fright: His sons had troubled him; the country was ready to rise upon him, and root him out: God also was justly displeased with him, for his forgotten Vow; yet chides him not, now that he was in heaviness; but takes his opportunity, (for we are best, when at worst) and gently minds him of what was his duty, and would be for his safety. Numa is said to have put so much confidence in his gods, that when he was sacrificing, and news came, that the enemy was at hand; he laughed, and said, At ego r●m divinam facio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. Those Philistims were even ambitious of destruction, and ran to meet their ruin, that gathered themselves against Israel, whiles they were sacrificing, 1 Sam. 7.7. Cant. 6.10. and serving the Lord, in their meet at Mizpeh. The Church, in her Worships, is terrible as an army with banners; a cup of trembling to all the people round about; a burdensome stone for all people; a torch of fire in a sheof, Zech. 12.2, 3, 6. Isai. 37.22. He is a mad man that will meddle with her, whiles she is upon good terms with Christ, her Champion. Balaam knew this, and therefore gave that villainous counsel. Germani nondum, vi●o h●●te, Dani o terrore per●●●si iiffugerunt. Parcus. All Germany was in arms against that handful of H●ssites in Bohemia yet could not suppress them. Geneva, a small people inviron●d with enemies, and barred from aid of neighbour's, yet ●●ithf●● with God, hath been hitherto strangely upheld. At the siege of Mountabone in France, Spec. b●lli sacri, 282. the people of God, using d●ily humiliation, as their service would permit, did sing a Psalm after, and immediately before their sallying forth. With which practice the enemy coming acquainted, ever, upon the singing of the Psalm, (upon which they expected a sally) they would so quake and tremble, crying, They come they come, as though the wrath of God had been breaking out upon them. Vers. 2. Then Jacob said unto his household] So Gedeon began his reformation at his father's house. David also would walk wisely in the midst of his house; Psal. 101.2. and this he calls a perfect way, a sign of sincerity, Psal. 101. This Psalm, Bishop Ridley read over often to his family, hiring them to learn it by heart; and taking care, that they might be a spectacle to all others, of virtue and honesty. [Put away the strange gods] Strange it was, that such Mammets should be suffered among them. Calvin thinks, that Jacob winked at Rachel's superstition, of a blind love to her; as Solomon gratified his mistresses of Moab. I should think rather, that they were the idols of Shechem, brought into the house, either by Jacob's sons and servants, or by the captive women. [Be clean, and change your garments] God is to be approached unto, with the best preparation we can make. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Heathens had their Coenapura before their solemn sacrifices. Godw. Antiq. Heathens saw, that God is not to be drawn nigh unto, hand over head; but preparation to be made at home. We wash us every day; but, when to dine with great ones, we wash us with balls, and put on our best. Vers. 3. And was with me in the way, etc.] Deducendo, reducendo, franumque socero, fratri, finitimisque Shecemi injiciendo, ne me ullo pacto laederent, saith Junius. All this called for thankfulness. Prayer and thanks, should be like the double motion of the lungs. The air that is sucked in by prayer, should be breathed out again by praises. God had heard Jacob, now he should hear of him. Vers. 4. And they gave unto Jacob] Now they were in danger of destruction, they would do any thing. So those false Israelites, when God slew them, than they sought him, Psal. 78.34. So many, daniel's Chro. fol. 58. when they are deadly sick, are wondrous good; as William Rufus, who vowed, upon his recovery, to see all vacancies furnished. Dike of deceitf. pag. 217. In the Sweeting sickness, so long as the ferventness of the Plague lasted, there was crying, Peccavi, peccavi: the Ministers were sought for in every corner; You must come to my Lord, you must come to my Lady, etc. The Walnut-tree is most fruitful, when most beaten. Fish thrive best, in cold and salted waters. The most plentiful Summer, follows upon the hardest Winter. David was never so tender, as when hunted like a partridge; nor Jonah so watchful, prayerful, as in the Whale's belly. Vigilabat in ceto qui stertebat in navi. Lam. 3.39, 41. When men suffer for their sin, hands, and hearts, and all, are list up to heaven; that before were as without God in the world, & thought they could do well enough without him. A Lethargy is commonly cured by a Fever; worms killed with alocs: so are crawling lusts, by bitter afflictions. Israel under the cross, will defile the dolls that they had deified, Isai. 30.22. and after that they were captives in Babylon, they could never be drawn to that sin, whatever they suffered for their refusal; as under Antiochus. I end with S. Ambrose: Beata anima, quae est instar domus Jacobi, in qua nulla simulachra, nulla effigies vanitatis: Blessed is that soul, that, like Jacob's house, hath no Idol in it. Vers. 5. The terror of God was upon them] The Hebrews tell us, that they pursued Jacob, and were beaten back by him: whereupon he saith, Gen. 48.22, that he took that country out of the hand of the Amorites, with his sword, and with his bow, God might send a panic terror upon them, as they were fight against jacob, and so bridle them from further attempts. The Syrians heard a noise of chariots and horses in the air, (made by Angels, likely; or whether it were but their own fancy, as judg. 9.36. and as the Burgundians took a field of standing corn for an army of fight men) and fled for their lives. 2 Kings 7.7. Theodosius the Emperor overcame the Persians and Saracens, Alsted. Chronol. pag. 300. by means of a panic terror smitten into them by God; so that they ran into the river Euphrates, and above an hundred thousand of them perished in the waters. Vers. 6. So jacob came to Luz] Which was thirty miles from Shechem: a long journey for such a large family, who went it with hearts full of heaviness; for, without were fightings, within fears: but this was their comfort, they went to see the face of God at Bethel. As they that passed thorough the valley of Baca, Psal. 84.6, 7. though they took many a weary step, yet went from strength to strength, because they were to appear before God in Zion. Popish Pilgrims, though used hardly, and put to much expense and inconvenience; yet satisfy themselves in this, I have that I came for, viz. the sight of a dumb Idol, (as Calvin noteth.) What then should not we suffer, to see God in his Ordinances? Isal. 66.20. They shall bring your brethren as an offering to the Lord, upon horses, in chariots, and in bitters, saith the Prophet: that is, though s●ck, weakly, and unfit for travel; yet, rather in litters, than not at all. Vers. 7. Because there God appeared] Heb. Revelavissent Dii: Not the Angels, but the sacred Trinity. See the Notes on Chap. 1. vers. 1. Vers. 8. But Deborah, Rebeccah's nurse, died] A grave matron she was; of great use, while she lived; and much miss, when she died. This is not every man's case. Some have their souls, as swine, Suillo peccori anima pro sale. for no other use, then, as salt, to keep their bodies from putrefaction: And when they die, there's no more miss of them, then of the sweep of the house, or parings of the nails. Vers. 9 And God appeared, etc.] A sweet allayment of his late heaviness for Deborah, and a gracious preparative to the ensuing loss of Rachel. The joy of the Lord is the Christian man's strength, Neh. 8. One sight of him, is enough to carry one thorough all conditions with comfort. As a man that hath his bones filled with marrow, and that hath abundance of good blood, and fresh spirits in his body, he can endure to go with less clothes than another, because he is well lined within: so it is with a heart that hath a great deal of fat and marrow, communion with God, and feeling of his favour; he will go thorough troubles, in the fail of outward comforts. And as the lily is fresh, and looks fair, though among thorns; so will he, amidst miseries. Vers. 10. And God said unto him, etc.] It is usual with God, to revive and renew the promises, with fresh supplies of comforts upon the hearts of his faithful servants, for the further confirmation of their faith and hope. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.19. Eph. 1.13. Eph. 4.30. Thus he seals to us at every Sacrament, besides those sweet supplies of the Spirit of promise, whereby we are daily sealed to the day of redemption, as the merchant's goods are signed with his seal. Vers. 11. I am God Almighty] This is hardly persuaded; and yet it is the ground of all true comfort and spiritual security. We are apt to measure things according to our own model, as to think God so powerful, as our understanding can reach, etc. But, for a finite creature to believe the infinite All-sufficiency of God, he is not able to do it thoroughly, without supernatural grace; nor can he be sound comforted, till he comes to comprehend it. Of his will to do us good, we doubt not, till, in some measure, we doubt of his power to help. Vers. 13. And God went up from him] Not by local ascension; (for he is ) but in respect of that visible sign of his glory, which he now withdrew from over, or from upon jacob. For the righteous are as God's chariot, say the Hebrews on this Text. Confer Cant. 6.12. [Where he talked with him] Prayer is a free and familiar conference or intercourse with God; a parling with his Majesty, as Saint Paul calls it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 2.1. a standing upon interrogatories with him; especially when Satan, sin, and conscience accuse. It was a part of the Persian Kings silly glory, to keep their greatest subjects from coming near them, without special licence, Esth. 4.11. To God we have free access, upon all occasions; and are bid to come boldly, Heb. 4.16. If Seneca could say, Audacter Deum rogues, nihil illum de alieno rogaturus; how much more may the faithful Christian, sigh All is his, God and all! 1 Cor. 3.22. Moses and Luther could have what they would of God. Fiat voluntas mea, saith Luther; and then he adds, Mea voluntas, Domine, quia tua: Let my will be done; but no otherwise mine, then as thine, Lord. Vers. 14. And jacob set up a pillar] Or, had set up a pillar, had poured a drink offering, etc. to wit, Chap. 28.18, 19 And now he either repeats it in the presence, and for the edification of his family; or else he repairs the pillar now ruinated, and new consecrates it, by the old name Bethel. Vers. 16. She had hard labour] Woman, of all creatures, bringeth forth with most pain and peril, as the Philosopher observeth, Arist. de anima, l. 7. and experience confirmeth. Her only way is, to send for Lady Faith, the best Midwife; and thereby, to repose upon him, whose voice causeth the hinds to calve, Psal. 29.9 which yet, of all bruit creatures, bring forth with greatest trouble; bowing themselves, Job 39.4, 6. bruising their young, and casting out their sorrows. Vers. 17. Thou shalt have this son also] So she had children, according to her desire; but this last, to her cost, for a chastisement of her strong affections, which drew on strong afflictions; as hard knots must have hard wedges They that would needs have a penny for their pains, had no joy of their penny: Matth. 20.13. when the end of the day came, when they were to go into another world, they saw, that their penny was no such good silver; that preferment, profit, credit, were but empty things, and could not satisfy. It is best to be moderate in our desires after these outward things; and not so set upon't, as to indent with God for such, and so much: this may be dangerous. Vers. 18. As her soul was in departing] Viz. To God that gave it. It is a spiritual, immortal substance, distinct from the body; and can subsist of itself; Epicharmcum est illud; Concretum fuit & discretum est, rediitque unde venerat, terra deorsum, spiritus, ursum. as the Mariner can, when the ship is broken. [For she died] In our birth, we rend our mothers, (to death sometimes) whom before we had burdened; so far Nature witnessing our viperous generation, because of sin, which we bring into the world. [But his father called him Benjamin] Jest the former name should be a daily revival of his loss. Let men make their burdens as light as they can, and not increase their worldly sorrow, by sight of sad objects. It will come (as we say of foul weather) soon enough; we need not send for it. What should dropsie-men do eating salt meats? Vers. 19 Ju●aei vitrum ex quo spo●sus & sponsa biberunt, confringunt; ut memores ●int sponsi fragilitatis humanae. And Rachel died] We forfeit many favours, by over-affecting them. Our jealous God will not endure us to idolise any creature: Let them that have wives, (or any other thing they hold most dear to themselves) be as if they had none. So love, as to think of loss. Let all outward things hang lose, as an upper garment, that we can throw off at pleasure. Vers. 20. And Jacob set a pillar upon her grave] To testify his love, and continue her remembrance. Dead friends may be lawfully thus honoured with Monuments, modò vitetur luxus & superstitio. Vers. 21. beyond the tower of Edar] Or, of the flock. This tower was built, it seems, for the safety and service of shepherds. There it was, probably, that those shepherds, Luke 2. watched their flocks. There also, Helena, mother to Constantine the Great, did afterwards build a Temple, for a memorial of the Angels that there appeared to those shepherds, carolling Christ into the world. Vers. 22. Reuben went, and lay with Bilhah] A foul fault, in so good a family: but so it sometimes falls out, by the malice of Satan, Selcucus Syriae rex tradidit filio Antiocho novercam Stratonicen, cujus amore ille decumbebat. Appian, in Syriacis. Dani. Chron. pag. 12. for the discrediting of Religion. Such ugly incest was committed at Corinth, as was hardly heard of among Heathen, that a man should have his father's wife, 2 Cor. 5.1. Some such there were among the Kings of Egypt; but not many. Ethelbald, King of West- Saxons, with great infamy marrying his father's widow Judith, enjoyed his Kingdom but two years and a half. But how hateful is that Spanish incest, by Papal dispensation? King Philip of Spain might call the Archduke Albert, both Brother, Couzen, Nephew, and Son: for, all this was he unto him, either by blood, Sands his Relation of West, Religion. or affinity; being Uncle to himself, Couzen-german to his father, Husband to his sister, and Father to his wife. Abhorred filth! [And Israel heard it] And held his peace, because he saw God in it, chastising him for his Polygamy. The punishment is sometimes so like the sin, that a man may boldly say, Such a sin was the mother of such a misery. And here's a pause in the Hebrew, to show Jacob's great amazement at this sad tidings. Dolores ingentes stupent. He was even dumb, and opened not his mouth, because God was in it, Psal. 39.9. Vers. 23. Reuben, jacob's firstborn] Who, though by his sin he fell from his birthright, yet is here reckoned as a Patriarch; and afterwards, upon his repentance, not a little honoured, Exod 28.21, 29. Rev. 21.12. God is not off and on with his elect: their frowardness interrupts not the course of his goodness. Vers. 24. And Isaac gave up the ghost] Twelve years after Joseph was sold, and forty years after he first became blind. Three special friends Jacob buries, in this Chapter. Crosses come thick: be patiented. CHAP. XXXVI. Vers. 1. This is Edom.] THe name and note of his profaneness. A stigmatical Belialist. It were a happiness to the wicked, if they might be forgotten, Eccles. 8.10. Vers. 4. Eliphaz] Job's friend, say some: a good man; but much mistaken in Job, whom he so sharply censures. Vers. 6. From the face of his brother Jacob] Or, before the coming of his brother Jacob; by a special providence of God, to make room for the right heir. It is he that determineth the bounds of our habitations, Acts 17.26. It was he, that espied out this land for his peculiar people; and that kept the room empty all the time of the Babylonish Captivity, till the return of the Natives; though it were a pleasant country, left destitute of inhabitants, and surrounded with many warlike Nations. Piscator renders this text, propter Jacobum, and expounds it, Because he knew that the land of Canaan should be Jacob's, according to Gods promise made to him in his father's blessing of him. But I doubt whether Esau would yield to him for any such reason. Vers. 7. For their riches were more, etc.] And besides, mount Seir was fit for a hunter. A good ease it was to jacob, who had little joy in his neighbourhood. God will not take the ungodly by the hand, Job 8.20. no more will his people. When they are forced to be in ill company, they cry, Oh that I had the wings of a dove, that I might flee away! Or if that Oh will not set them at liberty, they take up that Woe, to express their misery; Woe is me, that I sojourn in Meshec, etc. It was once the prayer of a good Gentlewoman, when she came to die, being in much trouble of conscience; Moses his choice, by M. Bur. pag. 330. O Lord, let me not go to hell, where the wicked are: for, Lord, thou knowest, I never loved their company here. Vers. 11. And the sons of Eliphaz] See here the fulfilling of God's predictions and promises, even to an Esau: will he be wanting to his obedient people? Vers. 20. These are the sons of Seir] Esau was by marriage allied to this Seir; for he married his niece Aholibamah, vers. 2. yet the children of Esau chased away the Horims of Seir, and dwelled in their stead in mount Seir, Deut. 2.12. Wicked men are void of natural affection, in their pursuit of profit or preferment. Abimelech, Absalon, Athaliah, for instance; and that Amida, Turk. hist. fol. 745 747.642. son of Muleasses King of Tunes, who risen up against his father, and possessing himself of his Kingdom, slew his Captains, polluted his wives, took the Castle of Tunes; and, after all, put out his fathers and brethren's eyes, like as Muleasses himself, before, had dealt with his own brethren. Vers. 24. That found the mules] By coupling divers kinds together, contrary to Levit. 19.19. Neither did the world, till then, want any perfect kind of creature; for the mule and the ass differ not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. Babington. Fuit olim psittacus Romae aureis centum comparatus, etc. C. Rhodig. l 2. c. 32. Maiolus in Canic. colloq. 23. Sphinx Philos. pag. 785. Plin. lib. 7. cap. 12. but only in degree. The Greeks call mules half-asses. See here (saith one) the busy curiosity of some men's natures, given to news, and strange inventions. So he that taught a Parrot in Rome to repeat the Creed, every Article in order, and by itself, distinctly. Another, that painted the whole story of our Saviour's passion (both for persons and things) upon the nails of his own fingers. Had not he little to do, that learned to write a fair hand with his feet? (Heidfeld saith he saw it, with wonderment.) And he as little, that enclosed Homer's Iliads written in a nut? which Cicero tell us, he saw with his eyes. These were toilsome toys, quae nec ignoranti nocent, nec scientent juvant, as Seneca saith of Sophistry. Hard they are to come by; but of no use or worth: like an olive, or datestone; hard to crack the one, or cleave the other: but nothing, or nothing worth aught, when cracked or cloven, within either. This same foolish wittiness Alexander wittily scoffed, when he gave a fellow only a bushel of pease, for his pains of throwing, every time, a pease upon a needle's point, standing a pretty way off. Vers. 31. Before there reigned any king, etc.] Sicut herba tectorum praecocem habet vigorem, sed citius arescit. Exoriuntur impii, sed exuruntur. They are set up on high, but on slippery places, Psal. 73.18. advanced, as Haman; but to be brought down again, with a vengeance. This observation the Hebrews make upon this text. Whiles Edom reigneth and flourisheth, Israel groaneth under the servitude of Egypt. ●omp and prosperity, then, is no sure note of the true Church. Vers. 40. Duke Timnah, duke Alvah] We had a Duke d'Alva lately in the Netherlands, Governor there for the Spaniard, Grimston, hist. of Netherlands. infamous for his inhumanity. For he roasted some to death, starved others, and that even after quarter; saying, though he promised to give them their lives, he did not promise to find them meat. This was a right Romish Edomite. The Hebrews think, the Romans came of the Idumeans. Sure I am, if they be not of the natural descent, they are of the spiritual, (or unnatural;) and so like, as, by the one, we may see the face, favour, and affection, of the other. Vers. 43. These be the dukes of Edom] As the Principality of Edom began with Dukes, and rose to Kings; so it returneth to Dukes again, after the death of Hadad, in Moses his time, 1 Chro. 1.51. It is likely, (saith an Interpreter) that, upon the unkind dealing of that Hadad, in denying to let Israel pass thorough his land, the Lord removed the dignity of Kings from that Commonwealth, and let it be ruled by Dukes again; whereof, eleven are here by name rehearsed. So sensible is God, and so severe, in punishing the least unkindness done to his people. Julius Pflugius complaining to the Emperor (by whom he had been employed) of great wrong done him by the Duke of Saxony, received this answer: Have a little patience, Tua caus● erit mea causa. So saith God to his abused: He reproveth, yea deposeth even Kings for their sakes; and accounts, that the whole world is not worthy of them, nay, not worth one of them, how mean soever in regard of outwards; as chrysostom expounds that, Heb. 11.38. CHAP. XXXVII. Vers. 1. In the land of his father's sojournings.] THe Dukes of Edom had habitations in the land of their possessions, Chap. 36.43. But Jacob, with his father Isaac, were pilgrims in the land of Canaan; content to dwell in tents here, that they might dwell with God for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epist. ad Diognetum. Justin Martyr saith of the Christians of his time; they dwell in their own countries but as strangers; have right to all, as Citizens; but suffer hardship, as foreigners, etc. Vers. 2. These are the generations] That is, events, begotten of time, after he came to live with his father Isaac, who also wept for joseph, vers. 35, as junius. [With the sons of Bilhah, etc.] It is thought, that these sons of the handmaids, for the baseness of their birth, were more modest than the rest; and that joseph therefore, out of his humility, sorted himself with them. Probable it is, they were more unruly than the rest, and ill conditioned, (as such are, commonly) whereof joseph made complaint, and was therefore hated. Veritas odium parit. Truth is a good mistress; but he that follows her too close at heels, may hap have his teeth struck out. An expectas ut Quintilianus ametur? said he. Those that are wakened out of sleep, are usually unquiet, ready to brawl with their best friends. So here. Vers. 3. Because he was the son of his old-age] The Chaldee Paraphrast renders it morally, Because he was a wise son, in quo ante canos sapientia: such a one as Macarius was, of whom Nicephorus saith, that, for his prudence and gravity, whiles he was yet but a youth, he was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The old stripling. josephus saith, He was very like his mother, Rachel; and therefore his father so loved him. But chrysostom saith, better, that it was for his virtuous life, and godly disposition. Goodness is lovely in any, much more in an own child. john was the best beloved disciple, because best conditioned. But otherwise, Cavete, saith Ambrose, ne quos natura conjunxit, paterna gratia dividat. Parent's partiality, may breed heart-burnings, Eph. 6.4. Vers. 4. They hated him] There is a passion of hatred: This is a kind of averseness, and rising of the heart against a man, when one seethe him; so that he cannot away with him, nor speak to him, nor look courteously or peaceably upon him; but ones countenance falls when he sees him, and he even turns away, and, by his good will, would have nothing to do with him. 2. There is a habit of hatred: when the soul is so soured with this leven, so settled in this alienation and estrangement, that it grows to wish, and desire, and seek his hurt. And this is one difference betwixt Hatred and Envy: whom men hate, they will harm; but sometimes men's gifts are envied, against whom no hurt is intended. Vers. 5. And joseph dreamt] Of divine dreams to be regarded as Oracles, see the Notes on Chap. 20. vers. 3. [They hated him yet the more] So the Jews did Jesus, for his parables; especially, when he spoke of his exaltation. Vers. 7. We were binding sheaves] This was fulfilled, when they came to him for corn into Egypt. Here joseph dreams of his advancement, but not of his imprisonment: So do many professors, which therefore prove apostates. Vers. 8. Shalt thou indeed reign over us?] They rightly interpreted the dream, yet stubbornly resist the revealed will of God. This leaves sin without a cloak, joh. 15.22, as it did in the Pharisees. They rightly interpreted that place in Micah, Matth. 2, etc. and yet, when Christ, to whom all their own signs did so well agree, came amongst them, they would by no means receive him; nay, they sent a message after him, saying, We will not have this man to reign over us. Vers. 9 Beheld, the sun, and the moon] The father of the family should be as the sun, full of heavenly light, and illightning all about him: The mother, as the moon, shining out in her husband's absence, and veiling to him, when he is in place. The children, as stars of light, or rather, as a heaven full of stars, as one saith well of joseph: Fuit josephi vita coelum quoddam lucidissimis virtutum stellis exornatum. The people of God are called, the host of heaven, Dan. 8.10: and are bid to shine as lamps, or rather, as those great lights of heaven, Phil. 2.15. Vers. 10. And his father rebuked him] Either as not yet understanding the mystery, or dissembling it. It is wisdom, at some time, and in some place, to pretend a dislike of another man's fact, (so far as we may with truth) for the preventing of envy. This, some think, was jacobs' drift here. And therefore he draws an argument, ab impossibili & absurdo; Shall thy dead mother rise and reverence thee? A likely matter: and yet, as light as jacob made of it, (to deonerate joseph of the envy) he laid it to heart, vers. 11. Vers. 11. And his brethren envied him] Envy is a filthy fruit of the flesh, Gal. 5.25. and the devil; who is called, the envious man, Matth. 13.20. and such wisdom is said to be devilish, Jam. 3.15. The Pharisees, envying our Saviour, did the devils Work, Joh. 8. So did Cain, the devil's Patriarch, when he laid his cruel club on the innocent head of his brother Abel. And Saul, when seized upon by the evil spirit, (more than a melancholy humour) he envied David, and sought his death. For, this vice, as it makes the heart to boil with hellish venom; so it blisters out at the tongue, as here; They could not speak peaceably to joseph, but scoff, and consult his ruin. It sits also looking out at the windows of the eyes; Nescio quis teneros, etc. fascino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and, as a Basilisk, blasteth the object. Hence invidere, to see with an evil eye, and naughty mind: And our English saith, to overlook a thing; that is, to bewitch it. This very looking upon others precellencies, whereby we are over-shined, so as to lust to have that light put out, that our candle might shine above it, (this is every man's sin;) though it act nothing, yet it is abominable, jam. 4.5. As on the other side, to rejoice in the good parts of others, though it eclipseth our light; and this from the heart; this is indeed more than to excel others in any excellency, if this be wanting. For this, it is good to get the heart fraught with mercy, meekness of wisdom, fear of God, (whose providence cuts us out our several conditions and proportions) zeal for his glory, as Moses; humility, charity, (Love envieth not, 1 Cor. 13.4.) And to take heed of strife, Rom. 13.13. Envy and strife go coupled; they are brought in there by the brace: and as it were twisted together. Likewise, of pride, and vainglory, Phil. 2.3. covetousness, Prov. 28.22, logomachies, 1 Tim. 6.4. self-love, ignorance, etc. all which, make the soul sick of the fret, and to pierce itself thorough with many sorrows. Psal. 37. Psal. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consume. For this sin killeth the silly one, Job 5.2, if it kill no other. Envy and murder go coupled, Rom. 1. Gal. 5. An hectic it is to itself, however; the same that rust is to iron, blasting to corn, or a moth to the cloth it breeds in. It drinketh the most part of its own venom, gnaws on its own heart, is consumed in its own fire as Nadab and Abih● were; and, like the snake in the fable, licks off its own tongue, as envying teeth to the file in the forge. Serram a●imae. Socrates' called it, The Saw of the soul. David compares it to fire in billets of Juniper, which burns vehemently; and continues, they say, more years than one. Simul peccat & plectitur: expedita justitia, saith Petrarch. Other sins have some pleasure; this hath none, but torment. It is a very hell-above-ground, and paves a way to the unpardonable sin, as in Saul, and the Pharisees. Vers. 13. And he said unto him, Here am I.] Children obey your parents, (quorum divina est dignitas, saith Chrysostom: Our parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Another; and Philo, for this maketh the fifth Commandment a part of the first table,) for this is right, Ephes. 6.1. Blind Nature saw it to be so. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Rhetor. For it is not fit (saith the Philosopher) to cross the gods, a man's own father, and his Tutor, or Teacher. Vers. 14. Well with thy brethren, and well with the flocks] His first care is for the welfare of his children. Many a Laban is more solicitous of his flock, then of his family. Macrob. It was better being Herod's swine, than his son, said Augustus. Hawks and Hounds are better tended and tutoured in some great houses, than children. Or if they be taught manners, and handsome behaviour, that's all that's cared for. But piety must be principally planted, where God's blessing upon posterity is expected: the promise whereof, is therefore specially annexed to the second Commandment. Vers. 15. What seekest thou?] This was not the Angel Gabriel, (as the Hebrews will have it) but some courteous passenger, that thus offereth himself to wand'ring Joseph, and sets him in his way again. At Athens, Dion. Lambin. in Corn. Nep. there were public curses appointed against such as shown not those their error, that were out of the way. See the like, Deut. 27.18. Brethren, saith St. James, Jam. 5.19, 20. if any of you do err from the truth, and one convert him, Let him know that he saves a soul from death; yea, he pulls him out of the fire of hell, saith St. Judas: for they that err from God's Commandments, Judas 23. Ex igne gehe●nali. Pareus. are cursed, Psal. 11.21. Verse 16. I seek my brethren] He stayed not at Sh●ch 'em, whither his father sent him; but missing of them there, he seeks further, till he found them. This is true obedience, whether to God or man; when we look not so much to the letter of the law, as to the mind of the Lawmaker; Apices juris non sunt jus. Vers. 17. He found them in Dothan] That is, in defection; So found our Saviour his lost sheep, in utter defection, both of doctrine and manners: some four, or fewer, that looked for the consolation of Israel. Vers. 18. They conspired against him] So did the husbandmen against Christ, Luk. 20.14 This is t●e heir, say they, etc. The word is by one rendered, They craftily conspired. The Greek hath it malignantly: craft, and cruelty, go usually together in the Church's adversaries. The Devil lends them his seven heads to plot, and his ten horns, to push poor Joseph, that dreads no danger. Vers. 19 Behold this dreamer] This Captain-dreamer, or, this Architect of dreams, A lewd scoff, and withal, a cruel calumny. Envy, so it may gall, or kill, cares not how true or false it be, that it allegeth: it usually aggravates the matter beyond truth, to do mischief, as here. Their hearts were so big-swollen with spite and spleen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they could not call him by his name, but this dreamer. So the Pharisees called our Saviour, this fellow. And the Jews sought him at the feast, Joh. 7.11. and said, Where is He? they could not find in their hearts to say, Where is Jesus? as Saul asked not for David, but for the son of Jesse, by way of contempt. Christ tells his Disciples, that men shall, in hatred of them cast out their names for evil, Sic apud Latinos dicebautur capitis dimi●utiouem pati, qui ex albo a censoribus expungebant●r. for his sake, Luk. 6.22. Their persons should be proscribed, and their names expunged, as unworthy to breathe on the common a●r. That like as we give names to new-born-babes; so when we cannot afford to mention a man's name, it shows, we wish him out of the world: Nomine Christianorum deleto, qui Remp. exercebant. So those bloody tyrants of the primitive times, sounded the triumph beforehand, and engraved the victory they never got, upon Pillars of Marble; Vbicunque invenitur nomen Calvini, deleatur, saith the Index expurgatorius. After Stephen Brune the Martyr's death, his adversaries commanded it to be cried, Act. & Mon. fol. 820. that none should make any more mention of him, under pain of heresy. So in Queen Mary's days, one Tooly hanged for felony, for defying the Pope, was, after his death, suspended and excommunicated; and strict charge given, that no man should eat or drink with him; or if any met him by the way, he should not bid him good morrow, Ibidem. 1439. or call him by his name. It was not for nothing, surely, that our Saviour, in token of hearty reconciliation, requires men to salute their enemies, and to call them friendly by their names, Matth. 5.47. Vers. 20. And we will say] So they consult, to cover their murder with a lie. One sin admitted, makes way for another. He that hath fallen down one round of Hell's ladder, knows not where he shall stop, till he break his neck at the bottom. Vers. 21. And he delivered him out of their bands] Josephus relates his Arguments, whereby he prevailed with them: As 1. That God would surely see them. 2. Their father would extremely grieve at it. 3. That joseph was but a child, and their brother. 4. That they would bring upon themselves the guilt of innocent blood, etc. It was happy they harkened to him. God would have it so: And he will ever have one Reuben or another, to deliver his. It is not in vain, for some one to stand for God and his people, against many adversaries. When the Pharisees had destined our Saviour to death, joh. 7. Nicodemus, though he had none in the Counsel to second him, spoke in his behalf, ver. 51. and for that time, frustrated their bloody intention. See the like, jer. 26.24. Vers. 22. Shed no blood] Every drop of it hath a tongue to cry for vengeance. Well might K. James say, that if God did leave him to kill a man, he would think God did not love him. David, God's darling, falling into that crimson sin, carried the bruise of that fall with him to his grave, Woe to those Italians, Sands his Relation of West. Relig. Sect. 13. that blaspheme oftener, then swear; and murder more, then revile or slander. Vers. 23. They stripped Joseph out of his coat] For, 1. It was an eyesore to them. 2. Therewith they would colour their cruelty. And this whiles they were doing, joseph used many entreaties for himself, but they would not hear him, Gen. 42.21. Reuben also pleaded hard for the child, but all to no purpose, Gen. 42.22. their tender mercies were cruelties. Vers. 24. They cast him into a pit] Where they meant he should pine and perish with hunger, which is a more cruel death, Druso adcò alimenta subducta, ut tomentum a culcitra tentaverit mandere. Tacit. then to die by the sword, Lam. 4.5. Thus died Drusus by the command of Tiberius; meat being denied him, he had eaten the stuff of his bed. I have heard of a certain Bishop (saith Melancthon) who having cast ten men into a dungeon for their religion sake, kept them there so long without all manner of meat, that they devoured one another. Joh. Manl. loc. come. 124. Vers. 25. And they sat down to eat] To weep for their wickedness, they should have sat down rather. But the Devil had drawn a hard hoof over their hearts, that either they felt no remorse of what they had done, for present; or else, they sought to ease themselves of it, by eating, and merry-making. They drank wine in bowls; but no man was sorry for the affliction of Joseph. Nay, perhaps, Amos 6.8. they had so tired themselves with making away their brother, that they were even spent again, and stood in need of some refreshing. The good providence of God was in it howsoever, that they should there sit down, till the Merchants came by from Gilead, which was a Mart for Merchants, jer. 8.22. & 22.6. All things cooperate for good to them that love God, Rom. 8.28. Vers. 26. What profit is it, etc.] Cui bono? said that old Judge in Rome. Cic. orat. pro C. Rabir. This is a song that most men will listen to, As the Jassians in Strabo, delighted with the music of an excellent Harper, ran all away, when once they heard the Market-bell ring, save a deaf old man, that could take little delight in the Harper's ditties. But it were to be wished, that whenever we are tempted to sin, we would ask ourselves this question, What profit is it? etc. Vers. 27. For he is our brother, and our flesh] This consideration should be, as the Angels call to Abraham, to stay our hand from striking another; 1. That he is our brother, in respect of God, for have we not all one father? hath not one God created us? Mal. 3.10. Next, that he is our flesh, in regard of our first parents, Act. 17.26. Esay 58.7. Vers. 28. For twenty pieces of silver] A goodly price; not all out the price of a slave, Exod. 21.32. Here they sold the just one for silver, Pirke R. Eliez. ch. 38. and the poor for a pair of shoes, Amos 2.6. The Hebrews tell us, that of these twenty shekels, every of the ten brethren had two, to buy shoes for their feet. [And they brought joseph into Egypt] Little knowing what a price they had in their hand, even the Jewel of the world, and him that should one day be Lord of Egypt. The Saints for their worth, are called Princes in all lands, Many righteous, are many Kings. Compare Matth. 13.17. with Luk. 10.24. Psal. 45. Kings in righteousness, though somewhat obscure ones; as Melchizedek Heb. 7. They are called the world, Joh. 3.16. every creature, Mark 16.16. all things, Col. 1.20. God's portion, Deut. 32.9. the dearly beloved of his soul, Jer. 12.7. a royal Diadem in the hand of jehovah, Esay, 62.3. This the cock on the dunghill, the Midianitish muck-worms take no notice of. They could see no comeliness in Christ, (though the fairest of ten thousand) nothing more than a despicable man. Joh. 6. How can this man give us his flesh to eat? God had hid him (in whom all the treasures of worth and wisdom were hid) under the Carpenter's son: Colos. 2. This pearl was covered with a shellfish; so are all Gods precious people, for most part, abjects in the world's eye; their glory is within; their life is hid: they are great heirs, but as yet in their nonage; Kings, but in a strange country, heads destinated to the diadem; but this the world knows not, 1 joh. 3.1. Let it suffice us, that God, and all that can spiritually discern, know it; and so shall others: as Ioseph's brethren did him, in his bravery. For when Christ, our life, shall appear, we shall appear with him in glory. Vers. 30. The child is not, and I, &c:] In an old Manuscript, I met with these words thus pathetically rendered; Heu quid agam! periit puer ille, puer puer ille: Reuben was the eldest, and therefore thought he should be most blamed. Besides, he had not forgot how highly his father had been lately offended with him, for his detestable incest. Vers. 32. Know now whether it be thy son's coat] One Philip, Bishop of Beau-vieu in France, in the time of our Richard the first, being a martial man, and much annoying our borders, was by King Richard in a skirmish happily taken, and put in prison. The Bishop hereupon complained to the Pope, who wrote in the behalf of his son, as an Ecclesiastical person, etc. The King sent to the Pope, the armour he was taken in, with these words engraven thereon, Know whether this be thy son's coat, or not. Heyl. Geog. pag. 108. Which the Pope viewing, swore it was rather the coat of a son of Mars, than a son of the Church; and so bad the King use his pleasure. Vers. 33. It is my son's coat, etc.] The Lord may well say as much of hypocrites. Their outward from of godliness is the garb of my sons and daughters; but some evil spirit hath devoured them, who use it only in hypocrisy. They are fair professors, but foul sinners. And when the filthy sinner goes dam●ed to hell, what shall become of the zealous professor? As the Churl said to the Bishop of Cullen, praying in the Church like a Bishop; but as he was a Duke, going guarded like a tyrant; Whither thinkest thou the Bishop shall go, when the Duke shall be damned? Vers. 34. Mourned for his son many days] Puerilitas est periculorum pelagus; Few live to be old, for one evil beast or another that devours them: As for one apple, that hangs till it falls, many are endgeled down, or gathered off the tree. We should learn to bury children and friends, whiles yet alive; by acting their death to ourselves aforehand. Vers. 35. And all his sons, etc.] Oh faces hatched with impudence! Oh hearts hewn out of a rock! Can they cause his woe, and then comfort him? Miserable comforters were they all; such as the Usurer is to the young Novice; or the Crocodile that weeps over the dead body that it is devouring. These were the evil beasts that devoured joseph. * Nullae infestae hominibus bestiae ut sunt sibi f●●ales plerique Christi●●ti. Am. Marcell. l. 2. c. 2. A sad thing, that a Heathen should see cause to say so. Heb. 11.34. [But he refused to be comforted] Wherein he shown his fatherly love, but not his sonlike subjection to God's good providence: without the which, no evil beast could have set tooth in Joseph; whom he was sure also to receive safe and whole again at the Resurrection: which was a great comfort to those afflicted jews, Dan. 12.2. and those mangled Martyrs. [His father also wept for him] jacobs' father Isaac, saith junius; which might very well be; for he lived twelve years after this, and likely loved joseph best, for his great towardliness. Vers. 36. And the Midianites] Little knew joseph what God was in doing. Have patience, till he have brought both ends together. CHAP. XXXVIII. Vers. 1. And it came to pass at that time] BEfore the rape of Dinah, the sale of joseph, and soon after their return from Mesopotamia. [judah went down from his brethren] A green youth of 13. or 14. years of age, left his company, where he might have had better counsel. There is a special tye to perseverance, in the Communion of Saints. They that forsake the assembling of themselves together, are in a fair way for Apostasy, Heb. 10.25. [To a certain Adullamite] There is a double danger of evil company: 1. Infection of sin, at least, defection from grace. 2. Infliction of punishment, Rev. 18.4. Vers. 2. And judah saw there, etc.] He saw, took, went in, all in haste: Patre inconsulto, forte etiam invito; His father neither willing nor witting. Hence, for a punishment, was so little mercy showed to his sons. These hasty headlong matches, seldom succeed well. It is not amiss to marry, but good to be wary. Young men are blamed of folly, for following the sight of their eyes, and lust of their hearts, Eccles. 11. Sed, Leo cassibus irretitus dicet, Si praescivissem. Vers. 3. Bruson. lib. 4. cap. 9 And she conceived, etc.] St. Hierome tells us of a certain drunken nurse, that was got with child by her nursling, a boy of ten years old. This he relateth as monstrous, and takes God to witness, that he knew it to be so. Vers. 6. And judah took a wife for Er] When he was but 14. Musculus. years of age (as appears by the Chronicle) seven years after the selling of joseph. And here it is well observed, that though judah took a wife without his father's consent, yet he will not have Er to do so. Vers. 7. Wicked in the sight of the Lord] A Sodomite, In Heb. vi et●y esse a●lusio seu inver, o neminis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: q. d. Er erat vigil perversu●. say the Hebrews; but this is hard to say. As an evil doer, he was soon cut off, Psal. 37.9. God would not have such to be his Son Christ's progenitor. Too wicked he was to live: you may know him to be the son of a Canaanitess. Partus sequitur ventrem. Vers. 8. And judah said unto Ona●] At fourteen years of age likewise. For from the birth of judah, to their going down to Egypt, were but 43. years. And yet before that, Perez had Hezron, and Hamul, being married about the fourteenth year of his age; which was, doubtless, too soon. Childhood is counted and called the flower of age, 1 Cor. 7.36. And so long the Apostle would have marriage forborn. Whilst the flower of the plant sprouteth, the seed is green, unfit to be sown. Either it comes not up, or soon withereth. Over early marriages, is one cause of our overshort lives. Venery is death's best harbinger, saith One. Vers. 9 When ●e went in unto his brother's wife] God, for the respect he bears to his own Institution of marriage, is pleased to bear with, cover, and not impute many frailties, follies, vanities, wickednesses that are found betwixt man and wife. Howbeit, Intemperans, in conjugio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae adulter est. Aug. In uxorem alienam ●mnis am●● turpis est, in suam vero 〈◊〉 imius. Hieron. Seneca. there is required of such an holy care and conscience, to preserve between themselves, by a conjugal chastity, the marriage▪ bed undefiled; taking heed of an intemperate, or intempestive use of it: which by Divines, both Ancient and Modern, is deemed no better than plain adultery before God. Qui cum uxore sua, quasi cum aliena concumbit, adulter est, saith that Heathen; Onans sin here was self pollution, aggravated much, by his envy that moved him to it, expressed in these words, lest he should give seed to has decea said brother. And the more sinful was this sin of his, Hebraei inquiunt perinde ut homicidam, reum esse qui temere semen prosurdit. Mercer. in loc. in spilling his seed; because it should have served for the propagation of the Messiah; Therefore the Lord slew him: As also; because he was not warned by his brother's punishment. Vers. 10. Wherefore he slew him] God oft punisheth the abuse of the marriagebed, either with untimely death, (It was well said of One, that Venus provideth not for those that are already born, Cuffs Differ. of Ages. 106. but for those that shall be born:) or else with no children, misshapen children, idiots, or prodigiously-wicked children, etc. Cavete. Let this consideration be as the Angel standing with a drawn sword over Balaam's shoulders. Vers. 11. Lest peradventure he die also, etc.] Judah lays the fault all on her, whereas it was in his sons. Sarah, on the other side, blamed herself only for barrenness, Gen. 16.2. Judge not, that ye be not judged: but if we judge ourselves, we shall not be judged. In judging of the cause of our crosses, we are oft as far out as she was, that laid the death of her child to the presence of the good Prophet. Vers. 12. The daughter of Shuah, etc.] This was just, in God, upon Judah, for his fraudulent dealing with Tamar; whom he neither married to his son Shelah, nor suffered to be married to another. Sin is oft punished in kind. Vers. 13. To shear his sheep] And so to put by his sorrow, as Jonathan did his anger, by going into the field to shoot. At sheep-shearings they had feasts, 1 Sam. 25.8, 11. Vers. 14. Covered her with a vail] As they that do evil, eat the light. She was going about a deed of darkness. [For she saw that She was grown] She ran into this foul sin, partly for revenge, and partly for issue. But this excuseth her not: for the revenge she took, was private; and she should have sought a godly seed, by lawful Wedlock, and not by abominable Incest. Discontent is the mother of much mischief; as it was in Judas, Haman, etc. Vers. 15. He thought her to be a harlot] Because she sat in an open place: first, In bivio, saith Junius, where there is liberty of looking every way; the guise and garb of harlots, Prov. 7.12. and 9.14. Ezek. 16.24, 25. Next, she sat covered: Whores were not altogether so shameless then, as now: they eat not to be seen, with bold and bare faces, breasts, and wrists. Such a sight may soon inflame a Judah; Hos. 2.2. Let her take away her fornication from her face, and her adultery from between her breasts, laid out, and painted, or patched. nay, occasion a Job to break his covenant, Job 31.1. The Ivy-bush showeth, there is wine within: which, though no evil follow upon it; yet the party shall be damned, saith Hierome, because she offered poison to others, though none would drink it. See Isai. 3.16. [Because she had covered her face] Some read, Because she had coloured, or painted her face. But, that he knew her not by her voice, one would wonder. Surely, he was so set upon the satisfying of his lust, that he minded nothing else. Lust is blind; and if the blind lead the blind, etc. Vers. 16. Let me come in unto thee] This is recorded, 1. To cut the comb of those ●●●d Jews, that glory so much of their pedigree, and name of Ju●ah. How could they say, We be not born of fornication? Joh. 8.41. 2. To mind us, that there is no Church to be found on earth, without blot and blemish. 3. That we may consider and admire the utter abasement of our Lord Christ, who would be born, not only of holy, but of impure parentage. And this, to show, 1. That he borrowed no grace or glory from his progenitors: and as he needed not to be ennobled, so neither was he disparaged by them. 2. That by his purity and passion, all our sins are expiated and done away; like as the sun cleareth whatsoever filth is found in the air, or on the earth. Three women only are mentioned in his Genealogy; Rahab the harlot, Matth. 1. Bathsheba the adulteress, and this incestuous Tamar; to show his readiness to receive the most notorious offenders, that come unto him with bleeding and believing hearts, 1 Tim. 1.15. Vers. 17. 1 Tim. 6.9. Wilt thou give me] The love of money breeds noisome lusts. Harlot's are sordida poscinummia, as Plautus hath it. Vers. 18. And he gave it her, and came in unto her] He gave her whatsoever she desired; as the manner of such men is: and although he committed incest ignorantly, yet not through ignorance, but through heat of lust; which is brutish and boisterous, burning, as an oven: whence the Greeks have named it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ardere. Plato appetitum assimilat equo, qui fit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Plato compares it to a headstrong horse. Vers. 20. By the hand of his friend] His broker. Fie upon such Adullamites. Such cole-carriers as this, (saith One) be good to scour an hot oven withal. Such another was Jonadab to Amnon. How much better that Heathen, that answered, Amicus tibi sum, sed usque ad arras. Vers. 21. Where is the harlot?] The holy whore, as the Hebrew word importeth; such as committed that filthiness, under a pretence of holiness. Such, among the Heathens, were the lewd worshippers of Priapus; (this is thought to be Baal-peor;) and Venus at Cyprus; where the maids, in honour of their goddess, prostituted their chastity to all that would, once a year. So in their Lupercals and Bacchanals at Rome, in quibus discurrebatur ad publicos concubitus, for like reason. Of such unclean persons, even by God's house, we read, 2 Kings 23.8. and of such as sacrificed with harlots, Hos. 4.14. who brought their hire for a vow; called therefore, the price of a salt bitch, Deut. 23.17, 18. Vah propûdium! [There was no harlot in this place] Few places can say so. Sanè hercle bomo voluptati obsequens Fuit dum vixit. Terent. Heyl. Geog. pag. 96. Every house in Egypt had a dead corpse in it; 〈◊〉 too many houses here have such, as, living in pleasure, are dead while they live, 1 Tim. 5.6. Of this sort was that Arlet, a Skinner's daughter in Normandy, whose nimblenefs in her dance, made Duke Robert enamoured, etc. On her, he begat our William the Conqueror. In spite to whom, and disgrace to his mother the English called all whores Harlots. But who can read, without detestation, that in Rome a Jewess may not be admitted into the stews, Espencae. de Continentia, lib. 3. cap. 4. unless she will be first baptised? as Espencaeus, an honest Papist, complaineth. Vers. 23. Lest we be shamed] His care was more to shun shame, than sin. How much better that Heathen! S●tis nobis persuasum esse debet, Nihil tamen avarè, nibil injustè, nibil libidinosè, nibil incontinenter esse faciendum. Tull. Offic. Siscirem homines ignoraturos, & Deos ignoscitures, tamen propter peccati turpitudinem peccare ●on vellem. Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Auson. etc. This we should be fully persuaded of, saith he, that although we could conceal the matter from all, both gods and men, yet we should do nothing covetously, nothing unjustly, nothing against chastity, or common honesty. Though I were sure, (saith another Philosopher) that all men would be ignorant of what evil I do, and that all the gods would forgive it me; yet, for the filthiness that is ●n sin, I would not commit it. Plato condemneth the Poets, for saying, that it were no matter though money did commit sin, so they could hid it. Si non castè, sultem cautè. How much better the Christian Poet? Turpe quid acturus, te, sine teste●, time. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight, though none else saw thee? saith God to David, 2 Sam. 12.9. And David, in his sorrowful confession, saith as much to God, upon the matter, Psal. 51.4. Against thee, thee only, have I sinned; viz. in respect of the secrecy of my sin; therefore it is added, And done this evil in thy sight. [Behold, I sent this kid, etc.] He comforts himself, Quasi dieat, Ego steti promissis, hoc mihi sufficit. in the loss of his pledge, that yet he had been as good as his word: but not a word we hear of sorrow for his sin; which, if he can but keep secret, he rests secure. This is a piece of natural atheism; and it is general. Vers. 24. Bring her forth, and let her be burnt] He was willing to be rid of her, Dio. lib. 57 Verba Judae de vivicomburio Thamarae, non sunt Judicis, sed Accusatoris. Alsted. for fear of losing his son Shelah; and therefore passeth a precipitate and savage sentence, to burn a great-bellied woman; which the very Heathens condemned, as a cruelty, in Claudius. Howbeit, there are, that take these to be his words, not as a Judge in the cause, but as an accuser. Bring her forth, sc. into the gates, before the Judges; and let her be burnt, if found guilty, according to the custom of the country. We read not of any that were, by God's Law, to be burnt with fire, but the high-priests daughter only, for adultery, Levit. 29.1. Hence the Hebrews say, that this Tamar was Melchizedek the high-priests daughter. But it is more likely, she was a Canaanitish proselyte. Let us beware of that sin, for which so peculiar a plague was appointed, and by very Heathens executed. See Jer. 29.22, 23. Vers. 25. By the man whose these are, etc.] Ut taceant hemines jumenta loquc●tur. Juven. So his secret sin comes to light. All will out at length, though never so studiously concealed, Matth. 10.26. Eccles. 10.20. That which hath wings shall tell the matter. It was a quill, a piece of a wing, that discovered the powder plot. [Discern, I pray thee, whose are these] So, when we come to God, though he seem never so angry, and ill set against us; can we but present unto him ourselves his own; our prayer, Mediator, arguments, all his; and then say, as she here to Judah, Whose are these? he cannot deny himself. Vers. 26. She hath been more righteous than I] A free confession, joined with confusion of his sin; for he knew her no more. This was, to confess and forsake sin, as Solomon hath it. Prov. 28.13. Not like that of Saul; I have sinned, yet honour me before the people; or that of those in the wilderness; We have sinned; we will go up: they might as well have said, We have sinned, we will sin, Deut. 1.41. The worse sort of Papists will say, When we have sinned, Sands his Relation of West. Relig. sect. 8. we must confess; and when we have confessed, we must sin again, that we may also confess again, and make work for new Indulgences and Jubilees; making account of confessing, as drunkards do of vomiting. But true confession goes along with hatred, care, apology. Vers. 27. Behold, twins were in her womb] Betokening two people's pertaining to Christ. The Jews first put forth their hand, as it were, willing to be justified by their works, and to regenerate themselves. For this, they were bound with a Scarlet thread, condemned by the Law: wherefore, pulling back their hand, they fell from God. Then came forth Perez, the breach-maker, that is, the violent and valiant Gentiles; who took the first-birth-right and kingdom by force: who when they are fully born, then shall the Jews come forth again, Rom. 11.11, 25, 26. And that this is not far off, hear what a worthy Divine (yet living) saith: Mr. Case, his Gods, wait: to be grac. pag. 58. Dan. 1●. 11, we have a prophecy of the final restauration of the Jews; and the time is expressed, which is One thousand two hundred ninety years, after the ceasing of the daily sacrifice, and the setting up of the abomination of desolation, which is conceived to be in Julian's time; who did assay to rebuild the Temple of the Jews, which was an abomination to God; who therefore destroyed it by fire out of the earth, tearing up the very foundation thereof, to the nethermost stone. This was Anno Dom. 360; to which if you add 1290 years, it will pitch this calculation upon the year, 1650. Before this Babylon must down, etc. CHAP. XXXIX. Vers. 1. And Potiphar an officer of Pharaoh's] SEe here a sweet providence, that joseph should fall into such hands. Potiphar was Provost-Martial, keeper of the King's prisoners. And what could joseph have wished better than this, that, sigh he must be a prisoner, he should be put into that prison, where he might, by interpreting the Butler's dream, come to so great preferment? chrysostom, in his 19 Hom. on the Ephesians, saith; we must not once doubt of the Divine providence, though we presently perceive not the causes, and reasons of many passages. And this he sweetly sets forth by apt by similitudes drawn from the works of Carpenters, Painters, bees, aunts, spiders, swallows, etc. Surely, as a man, by a chain made up of divers links, some of gold, others of silver, See M. Renold. on Psal. 110.5. some of brass, iron, or tin, may be drawn out of a pit: so the Lord by the concurrence of several subordinate things, which have no manner of dependence, or natural co-incidency among themselves, hath oftentimes wrought and brought about the deliverance and exaltation of his children, that it might appear to be the work of his own hand. Vers. 2. And the Lord was with joseph, and he, etc.] The Lord also is with you, while ye be with him, 2 Chron. 15.3. and so long you may promise yourselves prosperity, that of Gaius, howsoever, that your souls shall prosper; and for most part also, your outward estates. If it fall out otherwise, it is, because God will have godliness admired for itself. If ungodly men prsper, it is, that case may slay them, Prov. 1.32. and that they may perish for ever, Psal. 37.20. Moritur Zacharias Papa, rebus pro Ecclesiae salute & Apostolicae sedis dignitate, non tam piè quam prosperè gestis, saith Sigonius. Sigonius. This was little to his commendation, that he was not so pious, as he was prosperous. Vers. 3. And his Master saw] Though he knew not God, yet he acknowledged that God was the giver of prosperity, and that piety pleaseth him. This ran into his senses, but wrought not kindly upon his heart. Vers. 4. And Joseph found grace in his sight] This also was of God, who fashioneth men's opinions; and therefore Paul, though he went to carry alms, (and such are commonly welcome) yet prays that his service may be accepted of the Saints. Rom. 15.31. [And he served him] As his Page, or Chamberlain; afterwards, he became his Steward. He that is faithful in a little, shall be master of more. Vers. 5. The Lord blessed the Egyptian] There's nothing lost, by any love men show to the Saints. God is not unfaithful to forget it, nor unmindful to reward it. Vers. 6. And he knew not aught he had etc.] Some expound this of Joseph, that he took nothing for all his pains, but the meat he eat; did not feather his own nest, as many in his place would have done; nor embezel his master's goods committed to his trust. But without doubt, the other is the better sense: Potiphar took what was provided for him, and cared for no more. This is few men's happiness; for usually the master is the greatest servant in the house. [And Joseph was a goodly person] But nothing so goodly on the outside, as on the inside. Pulch●ior in luce cordis quam facile corporis. His brethren had stripped him of his coat, but could not dis-robe him of his graces. Still he retained his piety and fear of God, his integrity and faithfulness toward his master, his chastity and modesty toward his mistress, his spiritual prudence and watchfulness over himself. How stoutly did he resist the Devil, despise the world, subdue the flesh? Many archers shot at him, but his bow abode in strength, and the arms of his hands were made firm by the hands of the mighty God of Jacob, Gen. 49.23, 24. Of bodily beauty, see notes on Chap. 6.2. Vers. 7. After these things] After he had been ten or eleven years in that house; so long he was safe: Yet at length set upon. Learn we always to stand upon our guard; to do, as it is reported of the bird Onocrotalus, that she is so well practised to expect the Hawk to grapple with her, that even, when she shutteth her eyes, she sleepeth with her beak exalted, The Divine Cosmographer pag. 94. as if she would contend with her adversary. A man is to expect, if he live out his days, to be urged to all sins; to the breach of every branch of the ten Commandments, and to be put to it, in respect of every article of our Creed. [His masters wife cast her eyes upon Joseph] She looked and lusted. Non dicit Moses, Vidit, a●pexit, etc. Hic suit aspectu● impudicus. Pareus. Pareus in Medul. hist. profanae, pag. 786. Haec stultas vocabat virgines pro Christi nomive pass●s, quo● voluptatum gaudia non gustassent. See for this, Notes on Chap. 34. vers. 2. [And she said, Lie with me] An impudent harlotry, that could so barely and basely solicit. Such a frontless propudium was that in the Proverbs, Chap. 7.13, 18. Such were those insatiate Empresses, Messalin●, wife to Claudius; and Barbara, wife to Sigismond, Emperor of Germany, foemin● immensae libidinis & procacitatis inverecundae, quae saepiùs viros peteret quàm peteretur. Vitam omnem censuit inanem, quae non coitu, l●xu, ac libidine contereretur. And such were those brazenfaced courtesans, that Franciscus Junius (that learned man) met with; and for their sakes, abhorred the company of all women ever after, as himself recordeth, in his own life. Vers. 8. But he refused] So would but a few have done of his years, (he was now about seven and twenty) and that might have committed this sweet sin, (as they wickedly call it) with so much security and secrecy, etc. The fear of God is both a virtue, and a keeper of other virtues. It is the bond of perfections, as Paul saith of Charity. It is the ribbon, or string, that ties together all those precious pearls, the graces; as Peter saith of Humility. It is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. as Basil saith of the same grace, caeterarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the store-house of other virtues; and as chrysostom, the mother, and root, and nurse, and foundation, and ligament of all good things in us. [Behold my master wotteth not, etc.] Beneficium postulat offic●um. To argue from bounty to duty, is but right reason: But to argue, as most do, from God's liberality, to liberty in sin, is the Devil's Logic. Joseph will not deal so basely with his mastor, though an Egyptian. To render good for evil, is Divine; good for good, is humane; evil for evil, is brutish; but evil for good, Ezra 9.14. is devilish. Should we again break thy Commandments, saith holy Ezra, after so many mercies and deliverances? There is so much unthankfulness, and dis-ingenuity in such an entertainment of mercy, that heaven and earth, he thinks, would be ashamed of it. Every blessing is a binder; and each new deliverance, Rom. 2.4. a new tye to obedience. The goodness of God should lead us to repentance, saith Paul. And this, Peter picks out of Paul's Epistles, as one of the choicest sentences, and urgeth it upon those to whom he wrote, 2 Pet. 3.15. Vers. 9 Neither hath he kept any thing back from me, but thee] As the beams of the Sun shining upon fire, doth discourage the burning of that; so should the shining of God's mercies, or man's favours on us, quench and quell lust and licentiousness in us. Because thou art his wife] In primitiva Ecclesia. Eusis, equus, mulicr: coeiera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christiani animo animaque inter se miscebantur, & omnia, praeter uxorer, indiscreta habebant, saith Tertullian. Community of wives is a monster in Religion. [How then can I do this great wickedness, & c?] So he calls it, not a trick of youth, a light offence, a peccadillo, but wickedness, and great wickedness. Abhorred be that Religion of Rome, that licenceth it; nothing better herein, then that of the Turks, whose Koran tells us, Blunt's voyage into the Levant. 82. that God did not give men lusts and appetites to be frustrated, but enjoyed; as made for the gust of man, and not for his torment, wherein his Creator delights not. [And sin against God] Who makes the marriage-covenant; and keepeth the bonds, Prov. 2.17. Thus David, ●sal. 51.4. Against thee, thee only have I sinned, etc. The trespass was against Vriah, but the transgression against God; Psal. 16.8. who only can remove the guilt, remit the punishment. And here, though the iron entered into Joseph's soul, sin could not; because it was fraught with God's fear. He had set God at his right hand, with David, and therefore was not moved by the importunate impudence of his wanton mistress. Satan knocked oft at that dooor, but there was none within to answer, or open. He struck fire, but upon wet tinder. Joseph in Egypt, like a pearl in a puddle, keeps his virtue still, wherever he came. Vers. 10. And it came to pass, as she spoke, etc.] A violent temptation valiantly withstood and vanquished; and that by the force of the fear of God, that powerful grace, where it may bear sway. Alexander, Scipio, Pompey, tempted with the exquisiteness and variety of choyeest beauties, forbore that villainy: Not for conscience sake, or fear of God, whom they knew not, but lest thereby they should stop the current of their victories, and obscure the glory of their remarkable valour. But what saith Cyprian? As it is the greatest pleasure to have overcome pleasure, so there is no such victory, as that that is gotten over a man's lusts. This none but a Joseph fearing God, can do. For the fear of the Lord is pure, saith David, Psal. 19.9. it is to hate evil, not forbear it only, saith Solomon: and he instanceth in inward evils, as pride, arrogancy, etc. so unchaste thoughts, lustful long, and hankerings after strange flesh. These the fear of God purgeth upon, and represseth; not suffering a man to sin though he could do it so closely and covertly, that the world should be never the wiser. Lo, this is Chastity: And it differs herein from Continency; (which is the best we can say for those Heathens aforementioned.) The Continent person refrains the outward act of uncleanness; either for love of praise, or fear of punishment, but not without grief; for inwardly he is scalded with boiling lust. Whereas the chaste man, (like S. Paul's 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 virtue. Now if upon such a ground, we can refuse proffered pleasures, and preferments; resolving rather to lie in the dust with joseph, then to rise by wicked principles, the trial is as sound, as if we had endured the tortures of the rack, Heb. 11. [As she spoke to joseph 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 fly, 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 extremes; Mr. Perkins. as he did Mr. john Knox, on his death bed; first, to despair, by setting before him his sins; and (when foiled 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 joseph: 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 tie him with the green withes of youthful pleasures. Sed pari successu; but he lost his labour. joseph was semper idem; famous for all the four cardinal virtues, 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 lie 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 lie by her, or to be with her] Keep thee far from an evil matter, saith Moses. Come not nigh the door of the harlot's house, saith Solomon. Flee fornication, saith Paul. And, fly youthful lusts. Not abstain from them only, 2 Tim. 2.22. but fly them, as ye would do a flying Serpent. These are Gods commandments: 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 pair his nails. 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 seedplot of all sin: which being drawn forth and watered by the breath of ill company, or some other occasion, is soon set a-work, to the producing of death. Satan cousin's us, when he persuades 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, Led us not, etc. 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 pass, when Solomon was old; that his wives turned away his heart after other gods, etc. He that can shun, or remove the occasion of his own proper motion, as joseph did, he's the Man; this is grace, here's a victory. Vers. 10. To do his business] To look up his bills of account, saith the Chaldee. Idleness is the Devil's opportunity, the hour of temptation. But let a man be never so busy about his lawful 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 feigning herself 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 Physicians say, are corruptio totius substantiae; the body and soul, Quod sanitas in corpore, sanctitas in cord. Bern. are both tainted and rotten by it. Other diseases consume only the matter of the body, but this, the holiness and honour of the body. Other sicknesses sanctify us, but this profanes us, and lets the devil into our hearts. Behemoth lieth in the fens, job 40.21. That is, the devil in sensual hearts; Gul. Paris. Ezek. 47.11. as Gul. Paris. applieth 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, mental adultery is oft committed. He that toucheth his neighbour's 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 stripped of his garment; before, in the violence of envy, now of lust: before, of necessity, now of choice: 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; choosing 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 hedge of any commandment, to avoid any piece of foul way. The primitive Christians chose rather to be thrown to lions 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 etc. Potius in ardentem rogum iofiluero quam ullum peccatum in deum commisero. Pintus in Dan. Jam. 1. ult. Psal. 119.1. I will rather leap into a bonfire (saith another of the Fathers) then wilfully commit wickedness against God. Of the Mouse of Armenia they writ, that she will rather die, then be defiled with any filth. Insomuch as if her hole be besmeared with dirt; she will rather choose to be taken, then to be polluted: Such are or aught to be, the servants of God; unspotted of the world, undefiled in the way. Vers. 13. And it came to pass, etc.] Incontinency is a breeder. It never goes alone (as some say the asp doth not) but hath many vices; Impudence, subtlety, treacherous cruelty, etc. that come of it, and accompany it; crying out, and calling to one another, as they once did; 2 King. 3.23. Now Moab to the spoil. Vers. 14. See, he hath brought in an Hebrew] So she calls him, by way of contempt; as they called our Saviour Nazarene, and his followers Galileans. The Arrians called the true Christians Ambrosians, Athanasians, Homousians, etc. And at this day, S. Humph. Lind. D. Fulk. Rhem. Test. on act 11 sect. 4. the most honourable name of Christian, is, in Italy, and at Rome, a name of reproach: and usually abused, to signify a fool, or a dolt. Vers. 15. And it came to pass, etc.] How many innocents', in all ages, have perished by false accusation! Here, this vermin, accuseth her husband of foolishness, her servant of filthiness; which she first affirmeth, secondly confirmeth, Rev. 12. by producing his garment, left in her hands. That accuser of the brethren set her on; as he did the malicious heathens, to traduce and denigrate those pure primitive Christians, (purer than snow, whiter than milk; ruddier than rubies; their polishing was of Sapphire, Lam. Tertullian. 4.7.) as so many murderers, man-eaters, adulterers, Church-robbers, traitors, etc. Which last, Lipsius calls Vnicum crimen corum, Arch. Vssier. de christ. Eccles. success. & statu. page 236. qui crimine vacabant. So the Waldenses were spitefully accused of Manichisme, and Catharisme; and thereupon a Croisado was published against them, as common enemies. So, a little afore the Massacre of Paris, it was given out by the French Papists, that the Protestants in their conventicles plotted treason, acted villainy, etc. And after the Massacre, there was a coin stamped; Camd. Elisab. fol. 163. Qui son chi●n vult tuer, la rage luy met sus. A French proverb. in the forepart whereof, together with the King's picture, was this inscription; Virtus in rebels: and on the other side, Pietas excitavit justitiam. Those that kill a dog, make the world believe, he was mad first: So the enemies of the Church, first ever traduced her to the world, and then persecuted her; first pulled off her veil, and then wounded her, Cant. 5.6. Vers. 17. And she spoke unto him, etc.] Here the adulteress hunteth for the precious life, Prov. 6.26. Her lust (as Amnons') turneth into extreme hatred. This is just the custom of a Courtesan; Aut te ardentèr amat, aut te capitaliter odit. Mantuan. Heathens tell us the like of their Hippolytus; that when Phaedra his stepmother could not win him to her will this way, she acensed him to his father Theseus, as if he had attempted her chastity: whereupon he was forced to fly his country. Likewise of Bellerophon, a young Prince; with whose beauty Sthenobaea, Queen of Argives, being taken, solicited him to lie with her; which when he refused, she accused him to her husband, Ovid. Metam. that he would have ravished her. This he believing, sent him with letters to jobates King of Lycia, to make him away; jobates put him upon many desperate services, Homer. Iliad. l. 6. to have dispatched him. But finding him a valiant and victorious man, he afterward bestowed his daughter on him, with part of his Kingdom. Which when Sthenobaea heard of, she hanged herself for wo. So perhaps did this huswife in the text, when she saw joseph so highly advanced by Pharaoh. The death, howsoever, was too good for her. Vers. 19 His wrath was kindled] Heb. exarsit nasus ejus. Good cause he had; if all had been true that his wife told him, Prov. 6.34, 35. It is well known how the rape of Lucrece was punished upon the Tarquin's. Valentinian the Emperor defiled the wife of his subject Maximus. Maximus afterwards slew Valentinian, Eudoniam Valeutiniani uxorem vi compressam, turpi●●●●uptiis sibi copulas. succeeded him in the Empire, ravished his wife, and forced her to marry him. She, to be revenged, sent for Gensericus, who seized upon all Italy, etc. But Potiphar was too light of belief; and should have examined the matter, ere he had condemned the man. Credulity is a note of folly, Prov. 14.15. Vers. 20. And josephs' Master took him] It was a providence, that he had not presently slain him, upon that false accusation. The Devil is first a liar, and then a murderer: But he is limited by God. Joh. 3. joseph is imprisoned in the round tower; where they hurt his feet with fetters, Psal. 105.18. the iron entered into his soul. He, meanwhile, either pleads not, or is not heard. Doubtless he denied the fact; but durst not accuse the offender. His innocency might afterwards appear, and thereupon, the chief Keeper show him favour, ver. 21. But his Master should have been better advised. If he lived till joseph was advanced, he had as good cause to fear his power, as ever Ioseph's brethren did. Cardinal Woolsey was first Schoolmaster of Magdalen School in Oxford; after that, beneficed by Marquis Dorset, whose children he had there taught. Where he had not long been, but one Sir james Paulet, upon some displeasure, Negotiations of Card. Wols. pag. 2. set him by the heels: which affront was afterwards, neither forgotten, nor forgiven. For when the Schoolmaster became Lord Chancellor of England, he sent for him; and after a sharp reproof, imprisoned him: A good precedent for men in authority, which work their own wiles without wit; not to punish out of humour, etc. Discite justitiam moniti, etc. Despise not any man's meanness, we know not his destiny. Vers. 21. But the Lord was with joseph] A prison keeps not God from his; witness the Apostles, and Martyrs, whose prisons, by God's presence, became palaces; the fiery furnace, a gallery of pleasure; the stocks, a musick-school, Act. 16.25. Bradford, Act. & Mon. sol. 1489. after he was put in prison, had better health, than before; and found great favour with his Keeper, who suffered him to go whither he would, upon his promise to return, by such an hour, Ibid. 1457. to his prison again. CHAP. XL. Vers. 1. Had offended their Lord, the King of Egypt] What their offence was, is not expressed. The Hebrews say, Pharaoh found a fly in his cup, and a little gravel in his bread, and therefore imprisoned these two great Officers. But this had been, to kill a fly (as one said) upon a man's forehead with a great beetle. Some think they attempted the chastity of Pharaoh's daughters. Such a thing as this, made Augustus so angry against Ovid. But most likely it was, for some conspiracy; such as was that of Bigthan and Teresh, Esth. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd. The present government is, for most part, always grievous; to some discontented great Ones especially, who know not when they are well: but are ready to drive a good Prince out of the world, and then would dig him up again, if they could; as the swain said of Dionysius. Dionisium refodio. But what said Alphonsus, that renowned King, to this, in a speech to the Pope's Ambassador? He professed, that he did not so much wonder at his Courtier's ingratitude to him, who had raised sundry of them from mean to great estates; as at his own to God. whom by every sin we seek to depose, nay to murder: for Peccatum est Deicidium, Rom. 1.30. with 1 Joh. 3.15. Vers. 2. And Pharaoh was wroth, etc.] That had been enough to have broke their hearts: as a frown from Augustus, did Cornelius Gallus; and another from Queen Elizabeth, Camd. Elizab. fol. 406. did Lord Chancellor Hatton. mala nulla feram, nisi nudam Caesaris iram Nuda parùm nobis Caesaris ira mali est? saith Ovid. And again, Omne trahit secum, Caesaris ira, malum. Vers. 3. And he put them in ward, etc.] See the slippery estate of Courtiers: to day in favour, to morrow in disgrace; as Haman, Sejanus, whom the same Senators conducted to the prison, who had accompanied him to the Senate. They which sacrificed unto him, as to their god, which kneeled down to adore him, now scoffed at him, seeing him dragged from the Temple to the goal, from supreme honour, Tacit. to extreme ignominy. His greatest friends were most passionate against him, etc. they would not once look at him; as men look not after Sun-dials, longer than the Sun shines upon them. [The place where Joseph was bound] Here was a wheel within a wheel, Ezek. 1. a sweet providence; that these obnoxious Officers should be sent to Joseph's prison. Vers. 4. And the Captain of the guard, etc.] This was Potiphar probably; who by this time, saw his own error, and Joseph's innocency: yet kept him still in prison, perhaps to save his wife's honesty. Truth is the daughter of Time; it will not always lie hid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caseus in Ethic. Splendet cum obscuratur, vincit cum opprimitur. Hinc ut pacis templum in media urbc extruxerunt olim Romani, ita Veritatis statuam in suis urbibus olim coluerunt Aegyptii. Vers. 5. And they dreamt, etc.] Of dreams natural, and supernatural, see the Notes on Chap. 20. vers. 3. Verse 6. And behold they were sad] Or, angry; and yet knew not how to help themselves. But carnal men digest their passions, as horses do their choler, by chewing on the bit. Pope Boniface being clapped up prisoner by Cardinal Columnus, tore his own flesh with his own teeth, Revius. and died raving. Bajazet the great Turk, could not be pacified in three days, after he was taken by Tamberlane; Turk. hist. fol. 220. but, as a desperate man, still sought after death, and called for it. Vivere noluit, morinesciit, as it is said of that Bishop of Salisbury, Roger Bishop of Salisbury. prisoner in King Steven's days. Vers. 7. And he asked Pharaoh's officers, etc.] Vincula qui sonsit, didicit succurrere vinctis. joseph's tender heart soon earned toward them, upon the sight of their sadness: and unasked, he offers himself to them; as our Saviour did to the widow of Naim, and to those two doubting Disciples, Luk. 24.17. S. Cyprians compassion is remarkable: Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo: cum plangentibus plango, cum deflentibus defleo, etc. I weep with those that weep, and am like-affected, as if like-afflicted. Vers. 8. And there is no Interpreter] The superstitious Egyptians did curiously observe their dreams; and commonly repaired to the soothsayers for an interpretation, Gen. 41.8. Joseph calleth these Idolaters from their superstitious vanities, to the living God; as Esay did those of his time, Chap. 8.19, 20. and Daniel those of his, Chap. 2.28. & 5.18. He had consulted with God by prayer, and with the Scripture, which revealed sufficient direction to him, Ezek. 31.1, to 12. and so, soon dispatched the interpretation of Nebuchadnezars dream, Dan. 4.10. So Joseph here; he suffered troubles as an evil doer, even unto bonds: 2 Tim. 2.9. but the Word of God is not bound. Vers. 9 Behold, a vine was before me] God, of his infinite grace and wisdom, gives men such signs, as excellently answer and agree to the thing thereby signified. Those two Sacraments of the New Testament for instance; which the Greek Fathers (in the Apostles sense, Heb. 9.24.) call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signs and symbols of better things, signified and sealed up thereby to the Believer. The Lord (saith Venerable Beza) knowing well the vanity of our natures prone to idolatry, hath appointed us two Sacraments only; and those consisting also of most simple signs, and rites. For signs, he gave us water, bread and wine. The rites are no more then to sprinkle, eat, drink, Nempe nemiscri mortales in istorum mysteriorum usu, in rebus terr●strthus haereant, & obstup●scant. Bez. Confess. (things of most common use) and a very little of these too; that men may not too much dote on the elements, or external acts in the Sacrament: but be wholly raised up to the mystery, and by faith mount up to Christ thereby set forth and exhibited: and fetching him down, as it were, that we may feed on him. Hence the outward sign is no further used, then may serve to mind us of the inward grace. The Minister also stirs up the people, to look higher than to what they see, with Sursùm corda; Sacerdos parat fratrum mentes, dicendo, Sursum cerda. Cyprian. Lift up your hearts. A thing in use among the Primitive Christians. Vers. 12. The three branches are three days,] That is, they signify three days. So Chap. 41.26. The seven kine, are seven years. So, this is my body; that is, this signifieth my body, saith Zuinglius, after Augustine and Ambrose. Or, Hun. de Sacram. cap. 14. H●m. ●●ad. 3. Victimas quibus soe era sancieba tur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. so ●era vo●●t. Vngil. sallere dextram dixi●●● i.e. fidem, & jusjurandum, quod datis dextris concipitur. this is the sign and figure of my body, saith Calvin, after Augustine and Tertullian; whatsoever Bellarmine and Hunnius, prate to the contrary. It is an ordinary Metonimy, whereby the name of a thing signified, is given to the sign, for the analogy that is betwixt them, and for the certainty of signification: Homer and Virgil have the like. As for those Christians that eat their God, let my soul be with the Philosophers, rather than with them, saith Ave●roes the learned Arabian: When it was objected to Ni●●las Shetterden Martyr, by Archdeacon Harpsfeild; that the words of Christ, when he said, hoc est corpus meum did change the substance, without any other interpretation, or Spiritual meaning; he answered. Then belike when Christ said, this cup is my blood, the substance of the cup was changed into his blood, without any other meaning; Act. & Mon. fol. 1515. and so the cup was changed, and not the wine. Harpsfield hereupon, was forced to confess, that Christ's Testament was broken, and his institution changed from that he left it; but he said, they had power so to do. Vers. 13. Yet within three day's] Joseph foresaw the time of the Butler's deliverance, he knew not the time of his own. In good hope he was, that now he should have been delivered, upon the restauration of the Butler, and his intercession for him; but he was fain to stay two years longer; till the time that God's Word came: Psal. 105.19. the Word of the Lord tried him; by trying, as in a fire, his faith and patience in afflictions. Vers. 14. But think on me, etc.] Liberty is sweet, and should be sought by all lawful means, 1 Cor. 7.21. The Jews censure Joseph, for requesting this favour of the Butler; and say, he was therefore two years longer imprisoned. But this is a hard saying. Possible it is, that Joseph might trust too much to this man, and be overhasty to set God this time, and no other; and so might be justly crossed of his expectation. It is hard and happy so to use the means, as not to trust to them; and so to wait Gods good leisure, as not to limit the holy One of Israel. We trust a skilful workman to go his own way to work, and to take his own time. Shall we not do as much for God? He oft goes a way by himself, and gives a blessing to those times and means, whereof we despair. Vers. 15. For indeed I was stolen away] Joseph inveighs not against his brethren, that he may clear himself; but hideth their infamy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophoel. with the mantle of charity: which is large enough to cover a multitude of sins. It is a fault to speak of other men's faults, unless it be in an ordinance. Infamy soon spreads. [Out of the land of the Hebrews] So he by faith calls the land of Canaan; which yet was detained from them, till the sins of the Amorites were become full, But God's promises are good freehold. Jacob disposeth of this land on his deathbed; though least master of it. And here also I have done nothing, etc.] We may not betray our innocency by a base silence, Dan. ●. 22. Act. 24.12, 13. but make seasonable apology; as did Daniel, Paul, Justin Martyr, Tertullian, and other the primitive Apologists. Francis King of France, to excuse his cruelty exercised upon his Protestant Subjects, to the Germane Princes, whose friendship he sought after, set forth a declaration to this purpose, That he punished only Anabaptists, that preferred their private revelations before the Word of God, Scultet. A●n●l. P. 454. and set at nought all civil government. Which brand, set upon the true Religion, and all the Professors thereof, Calvin not enduring, though he were then a young Divine, (of five and twenty years of age,) yet he compiled and set forth that admirable work of his, called, The Institution of Christian Religion; In commendation whereof, One writes boldly; Praeter Apostolieas post Christi tempora chartas Paul. Meliss●●. Huic peperere libro saecula nulla parem. Vers. 16. When the chief Baker saw] So when hypocrites hear good to be spoken, in the Word, to God's children, they also listen, and fasten upon the comforts, as pertaining to them: Matth. 13. they receive the word with joy: they laugh, as men use to do in some merry dream: they catch at the sweetmeats as children, and conclude with Haman, that they are the men whom the King means to honour. But when they must practise duty, or bear the cross, they depart sad; and Christ may keep his heaven to himself, if it be to be had on no other conditions. Vers. 17. And the birds did eat them] He seethe not that he did any thing, but suffereth only. He heareth therefore an unpleasing interpretation, saith Pareus. Vers. 18. And Joseph answered, etc.] It is probable, he used some preface to this sad destiny he reads him; Vtinamtale somnium non vidisses. Dan. 4.19. as Philo brings him in saying, I would thou hadst not dreamt such a dream: or as Daniel prefaced to Nabuchadnezzar; My Lord, the dream be to them that hate thee, and the interpretation to thine enemies. If Ministers, God's Interpreters, must be mannerly in the form, yet in the matter of their message, they must be resolute. Not only toothless, but bitter truths must be told, however they be taken. If I yet please men, etc. Gal. 1.10. Vers. 19 And shall hang thee on a tree, etc.] This was cold comfort to the Baker: so shall the last judgement be to the ungodly; when the Saints, as the Butler, shall lift up their heads with joy. But what a sweet providence of God was this, that the Butler should first relate his dream, and receive his interpretation, as good as he could wish? Had the Baker begun, the Butler would have been disheartened, and hindered, perhaps, from declaring his dream. And then, where had Joseph's hopes been of deliverance by the Butler? How could he have had that opportunity of setting forth his innocency, Piscator. and requesting the Butler's favour, and good word to Pharaoh, for his freedom? See how all things work together for good to them that love God. The birds shall eat thy flesh] Those that were hanged, among the Jews, were taken down, Deut. 21.23. Not so among the Gentiles. Effossos oculos v●ret atry gutture corvus. Catull. Lib. 1. de cruse. c. 6. Deut. 21.22. A sore judgement of God threatened, in a special manner, against those that despise parents, Prov. 30.17. and fulfilled in Absolom. Abslon Marte furens, pensilis arbore obit. Gre●ser the Jesuit, to show his wit, calls that tree, a cross; and makes it a manifest figure of the cross of Christ. Sed ô mirum & delirum figurativae crucis fabrum! Our Lord indeed died upon the cross, and that with a curse. But that Absolom should, in that behalf, be a type of him, is a new Jesuitical invention. Some say, that in honour of Christ crucified, Constantine the Great abolished that kind of death, throughout the Empire. Vers. 20. Which was Pharaohs birthday] An ancient and commendable custom, to keep banquets on birthdays; in honour of God, our Sospitator, for his mercy in our creation, education, preservation, etc. Vers. 21. So he hanged the chief Baker] God menaces, as well as promises, will have their accomplishment. Vengeance is in readiness for the rebellious, 2 Cor. 10.6. Every whit as ready in God's hand, as in the Minister's mouth. Vers. 22. Yet did not the chief Butler] Too many such Butlers, that forget poor joseph. What cares Nabal though David die at his door, so he may eat the fat, and drink the sweet, & c? The Heathens picture of their graces, young and fresh, two looking towards you, and one from you, bids check to all ungrateful persons. CHAP. XLI. Vers. 1. At the end of two full years] AFter the Butler was restored; by whose intercession, Joseph hoped to have been presently delivered, but was fairly deceived. So are all such sure to be, as depend upon living men, (never true to them that trust in them) or deceased Saints to intercede for them to God, Deus O. M. pro ineffabili sua clementia dignetur, & in posterum Divo Kiliano intercessore, Amplitudinem tuam contra fidei & Ecclesiae hostes tueri fortiter, & fovere suaviter, Epist. dedicat. ad Episcop. Herbipolens. saith Eckius, in a certain Epistle to a Popish Bishop. Such a prayer begs nothing but a denial, with a curse to boot. Vers. 2. There came up out of the river] Nilus: which, by overflowing, fatteneth the Plain of Egypt, filling it with fruits; Mercer. and so fitly deciphering the seven years of plenty. Blunt's voyage, pag. 37. So far as this river watereth, is a black mould so fruitful; as they do but throw in the seed, and have four rich harvests, in less than four months, say travellers. Vers. 3. Seven other kine came out of the river] These, by their leanness, portended drought and dearth, though they came up out of Nilus also. This River, when it overflows unto twelve cubit's height only, causeth famine; when to thirteen, scarcity; when to fourteen, cheerfulness; when to fifteen, affluence; when to sixteen, abundance, as Pliny tells us. The greatest increase ever known, was of 18 cubits, under Claudius: Suet. in Claudio. Joseph. Antiq. lib. 20. c. 2. Luc. l. 5. c. 9 (we read of a general famine in his days, Act. 11.28. mentioned also by Suetonius, and Josephus;) The smallest, of five cubits; in the history of the Pharsalian Wars. Such a thing might fall out now, to cause this sore famine. Or the river, for their sins, might be dried up, as God threatens them, Ezek. 29.3, 9 Esay 19.5, 6. Sen. nat. quaest. lib. 4. cap. 2. Creditur Aegyptus caruisse juvantibus a●va I●bribus, atque annis sicca fuisse novem. Ovid. Art. 1.1. And as it fell out in the reign of Cleopatra, that prodigiously prodigal Queen, the river overflowed not for two years together, saith Seneca: as at another time it overflowed not, for nine years together, saith Callimachus; and after him, Ovid. How easy is it for God, to starve us all, by denying us a few harvests? In case of famine, let us inquire the supernatural cause; as David did, 2 Sam. 21.1. when he know the natural cause to be the drought. Vers. 4. Dideat up the seven, etc.] In famine is not only outward want, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Appetitus caninus. Thucyd. Polyb. Joseph. but a greedy doglike appetite within, that an ordinary meal sufficeth not, Esay 9.20. but men are ready to eat one another: as they did at Potidea, in the Peloponnesian War; at Utica, when it was besieged by Amilcar the father of Hannibal; at Jerusalem, when it was beleaguered by Vespasian; at Tunes, in the African War, Manl. loc. come. 278. when the soldiers were tithed; that is, every tenth man was cut in pieces and devoured. Such a famine there was at Rome in the days of Honorius the Emperor, that they were ready to eat one another; Alsted. Chronol. pag 300. and this voice was heard in the place of public meeting. Pone pretium humanae carni. At Antioch in Syria, Turk. hist. fol. 18. many of the Christians, (in the holy war) through famine, devoured the dead bodies of their late slain enemies. At the siege of Scodra, they were well night put to this extremity, when horses were dainty meat: Ibid. 426. yea they were glad to eat dogs, cats, rats, and the skins of beasts sodd. It exceedeth all credit, to tell at what exceeding great price a little mouse was sold, or puddings made of dogs guts. And if our relations deceived us not, such things as these we heard of lately, to have fallen out in Germany. Alterius perditio, tuacautio. Seest thou another man perish? see to thyself. Vers. 5. And dreamt the second time] Divine dreams use to be repeated, and to take deep impression, as this did, vers. 8. Pharaoh's spirit was troubled. Heb. behammered. Vers. 7. Behold, it was a dream] That is, it was but a dream, and no more; yet a divine dream: whereof, see the Notes on Chap. 20. ver. 3. Vers. 8. All the Magicians] Or, natural Philosophers, that studied the secrets of nature, and could give a ready reason of every thing: Magus is a persian word, and hath affinity with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contemplative person; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Such as was Aristotle among the heathens, and Augustine amongst Christians; the greatest and accuratest of men, after the Apostles, in contemplation and argumentation, Planudes cum transtulit annis aliquot ante Constantino▪ p●lim captam. Manl. loc. come. pag. 684. 2 Tim. 3.8. as many are of opinion. The Grecians were so delighted with his learned labours, that they have translated him wholly into their tongue. As for the deep Theorems of natural Philosophy; they make one learned indeed, but seldom better, ofttimes worse, mere Atheists; as these wisemen of Egypt, else where called enchanters, wizards, Exod. 7.11. Of these were jannes' and jambres that resisted Moses; learned they were, and lewd, as were those Philosophers, Rom. 1. [But there was none that could interpret] Because God had smitten them with a spirit of diziness▪ Isai. 29.14. and made the wisdom of the wise to perish; for else, it had been easy for them, to have seen plenty in the fat kine, and penury in the lean, etc. But God had reserved that honour to Joseph, as a step or stirrup to further preferment. Vers. 9 I remember my fault this day] Oratio vere aulica, saith Pareus, a right courtiers speech. ●e so relates the history of his imprisonment, that he takes all the blame thereof to himself; gives Pharaoh the full commendation of his justice and clemency. As for Joseph, he mentions him to the King; (lest if any esse should have done it before him, he should have been shent for hi●silence;) but somewhat slenderly, and more for self-respects, then of any good affection to the innocent prisoner; whom he calls a youngman, a bondman, and hebrew; in whose behalf he neither adviseth, nor entreateth that he may be sent for. So very little is it, that Joseph oweth to this Patron. And such, for most part, are court▪ commendations. There you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as one said of old, delays and changes good store: every man seeking and serving his own aims and ends; but little minding the good of others, further than subservient to their own. Vers. 10. Pharaoh was wroth with his servants, etc.] It is wisdom in a man to confess his faults, before the Prince whom he hath offended; and to commend his clemency in pardoning them: Orat. pro. M. Marcello, & Q. Ligario, etc. As Tully did Caesar's, as Mephibosheth did david's, etc. The Lord Cobham, the L. Grace, Sir Griffin Markham, being condemned for treason, about the beginning of King James, Anno 1603; B. Carletons' thankful remembrance of God's mercies. pag. 181. and brought forth to execution: as they were upon the scaffold, the Sheriff notified the King's pardon, his Majesties warrant for the stay of the execution: at which unexpected clemency, besides the great shouts of the people, the condemned wished, that they might sacrifice their lives, to redeem their fault, and to repurchase so merciful a Prince's love. Vers. 11. Each man according to the interpretation] That is, no vain dream, but significant, and deserving an interpreter. Vers. 12. And he interpreted to us our dreams] And well you requited him: but better late than never; Paerstat sero quam nunquam. though a ready dispatch doubleth the benefit; howbeit God had an overruling hand in it, for josephs' greatest good: he turneth the world's ingratitude, to the salvation of his servants. Vers. 13. As he interpreted to us, so it was] Semblably, as Christ foretold the two thiefs with whom he suffered, so it fell out; the one went to Heaven, the other to Hell. And so it shall far with all men at last day, according to Isai. 3.10.11. Vers. 14. And they brought him hastily] Heb. They made him run: who haply knew not, what this haste and h●rry meant, but was betwixt hope and fear, till he came to the King. It is God that bringeth low, and lifteth up; that raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among Princes, etc. 1 Sam. 2.7, 8. In the year of Grace 1622. The Turkish Janissaries (who have learned that damnable art of making, and unmaking their King at pleasure) drew Mustapha, (whom they had formerly deposed) out of prison: and when he begged for his life, they assured him of the Empire; and carrying him forth upon their shoulders, Mustapha subita ill● mutatione, qua ex carcere ad summam diguitatem & potentiam evectus erat ita commetus fuit, ut animi deliquium pateretur, etc. Parei Medul. pag. 1165. Dan. hist. of Engl. p. 48. cried with a loud voice; This is Mustapha, Sultan of the Turks, God save Mustapha, etc. with which sudden change the man was so affected, that he fell into a swoon for joy, and they had much ado to keep life in him: Our Henry fourth was crowned the very same day, that, the year before, he had been banished the Realm. [And changed his raiment, and came in unto Pharaoh] And should not we get on our best, when we are to come before God? Should we accost him, in the nasty tattered rags of the old Adam? and not spruce up ourselves, with the best of our preparation. Vers. 15. I have dreamt a dream, and there is none, etc.] So men send not for the Minister, till given up by the Physician. Then they cry out with him in the Gospel: Mark. 9.22. Sir if thou canst do any thing, help us, etc. Whereunto what can we reply, but as that king of Israel did to the woman that cried to him for help, 2 King 6.27. in the famine of Samaria; If the Lord help the● not, whence shall I help thee? out of the barn-floor, or out of the wine-press? Did not I forewarn you, saying, touch not the unclean thing, etc. and ye would not hear. Gen. 42.22. with 2 Cor. 6.17. Amor ingenii ●eminem unquam divi●●● secit. Petron. Nescio qu●modo bonae mentis soror est paupertas. Ib. Therefore is this thing come upon you. [And I have heard say, etc.] Pharaoh despiseth not wisdom, how meanly soever habited. Saepe sub attrita latitat sapientia veste: Paupertas est philosophia vernacula, saith he in Apuleius: And Eumolpus in Petronius, being asked why he went so poorly apparelled, answered; the study of wisdom, never made any man wealthy. And afterward he addeth; however it comes to pass, poverty is the sister of piety, and virtue is forsaken of fortune. Nudus opum, sed cui coelum terraeque paterent, saith Silius of Archimedes, that great Mathematician. And Aelian observes, Aelian. l. 2. Lactantius quasi quidam fluvius Tullia●ae eloquentiae. Hieror. that the best of the Greeks, Aristides, Photion, Pelopidas, Epaminondas, Socrates, were very poor men: Lactantius, that Christian Cicero, as Hierome calleth him, was so needy, that he wanted necessaries. All that Calvin left behind him, books and all, came scarce to three hundred French crowns: as Boz● his colleague witnesseth. Vers. 16. It is not in me, God shall give Pharaoh, etc.] This is the voice of all that have true worth in them: they are humble, upon the knowledge of their perfections; they vilify and nullify themselves before God and men; like true balm, that put into water, sinks to the bottom: or like a vessel cast into the Sea, which the more it fills, the deeper it sinks. And this is the bottom and bosom of humility, and very next degree to exaltation, as here. Vers. 25. The dream of Pharaoh is one] One in signification, but divers, in respect of vision. Why it was doubled, see ver. 32. Repetitions in Scripture are not tautologies, but serve to set forth to us, the necessity, excellency, or difficulty of the thing so reinforced. To write to the Philippians the same things, to S. Paul it is not grievous, and for them it is safe, Phil. 3.1. Seneca. Nunquàm satis dicitur, quod nunquàm satis discitur. Occidit miseros crambe repetita magistros. Iuven. Away then with those nice novelists, that can abide to hear nothing but what is new-minted. Ministers meet with many that are slow of heart, and dull of hearing; these must have precept upon precept, line upon line, etc. Many also of brawny breasts and horny-heart strings; that as ducklings stoop and dive at any little stone thrown by a man at them, yet shrink not at the heavens great thunder, etc. Here a Minister must beat and inculcate; turn himself into all fashions of spirit and speech, to win and work upon his hearers. He must so long pursue and stand upon one and the same point, (saith Austin) till, Aug. de doct. Christ. & in Psal. 10. Psal. 49.1.2. by the gesture and countenance of his Auditors, he perceives they understand and assent to it. Hear this, all ye people, give ear all ye Inhabitants of the world, (saith the Psalmist) Both low and high, rich and poor together. Quid dignum tanto feret hic promiss●r hiatu, Horat. will some proud spirit say? what so great matter is there delivered in this Psalm, that so much attention is called for? Is it not an ordinary argument, such as we have heard of an hundred times, (viz. the happy and secure estate of the Saints, though in trouble, and the miserable and slippery condition of the wicked, though they prosper in the world?) True, saith the Holy Ghost; this is the subject of this Psalm; and this, how common a theme soever, is the great wisdom, and the dark saying, that I will here open unto you and that calls for your utmost attention. Vers. 33. Now therefore let Pharaoh, etc.] This was good counsel, and it proved best to the counsellor. The jews injuriously charge him with ambitious selfseeking: So they did Noah (as is above noted); with hardheartedness, and in compassionateness to the old world. These made the worst of things, and so condemned the generation of God's Children. How much better had it been, Eâ quemque ansâ prebendamus quâ commodè teneri queat. Epictet. Fran. de Sales c. 28. to have followed that golden rule of Epictetus? Take every man by that handle, whereby he may best be held; as Virgil dealt by Ennius, Cyprian by Tertullian, Hierome by Origen, August in by Tichonius. If an action had an hundred several faces, we should always cast our sight upon the fairest; and make the best of every thing. What joseph did here, he did doubtless, by divine direction. Vers. 34. Let him appoint officers] Bishops or overseers. Pakid. Episcopu● Such amongst the Romans were praefecti anno●ae. The word signifieth, any such as have public charge and office, whether in Church, or commonwealth. But how many of our Episcopi, are now become Aposcopi, by-seers, rather than overseers; as Espencaeus long since complained? Our land groans for some Moses, to take away the evil-Officers. Nam non unum tantùm vitulum, sed multos habemus, as honest Ferus said of his times. And as John Hus, Multa quae illi or dinem dicunt, omnium rerum in christianismo consufionem pariunt. Bell. Hussiticum. pag. q. of his Churchmen; Many things, saith he, which they call order, breed confusion of all things, throughout whole Christendom. And take up the fifth part of the land] For so much money, as it is worth: the Egyptians might well spare it, and the King might as well buy it, sigh he should sell it again, for very good profit. Neither would Joseph advise, nor Pharaoh be advised, to take his Subjects goods by violence. When Samuel tells the people, that their King, Bucholc. whom they called for, would take their fields and vineyards, the best of them, and give them to his servants, etc. loquitur non tam de jure quam de more, he speaks not of the right of Kings, (as if all were theirs, and no man had any thing of his own) but of the manner, and illimited power that some Kings take over their subjects goods; as in Turkey, Persia, etc. Let it be the voice of a Nero, whensoever he put any one in office, Scis quid mihi opus sit, Sueton. in Nerone. & hoc agamus, nequis quicquam habeat: Of a Seleucus, to proclaim, that the King's pleasure is the only law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Appian. as if it were not enough, to be above men, but above mankind: as those Princes Would be, saith our English Chronicler, that would have their will to be law. Melancthon tells us of a certain Prince, in those parts, Dan. hist. of Engl. f. 144. Primò un●n d●●●●em ●●●llebat, minitans, etc. Manl. loc. come. 636. Eram aliquandò in die Natali, in cujusdam concione, etc. Erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus gratificabatur & assentiebatur quorundam auribus, etc. Ibid. 479. that extorted money from his miserable subjects, by knocking out their teeth. First he knocked out one tooth, threatening to do so by the rest, unless they brought him in such a sum, by such a time, as he demanded. The same Author elsewhere relates, that he was at a Sermon on the birthday of our Saviour: The Preacher took his text out of Luk. 2.1. There went out a decree from Caesar Augustus, that all the world should be taxed. And whereas the audience expected, that the Preacher should have discoursed of Christ's Nativity, of the hypostatical union, etc. he spent his whole hour (the weather being extreme cold) in this subject, that Obedience must be yielded to the higher powers; that they must have as much money given them, as they call for; with a great deal of such like stuff, little to the purpose, but much to the pleasure of some Princes then and there present. Such Court-Parasites, many times, do much mischief in a State; as well by seducing good Princes, (qui essent alii, si essent apudalios) as by stickling against them, when the world doth not favour them. When Edward the second, surnamed Carnarvan, was pursued by his Queen, and son, the Bishop of Hereford being to preach before her at Oxford, and to deliver the cause of her proceeding, took for his text, My head acheth, Dan. hist. of Engl. fol. 216. my head acheth; and concluded most undivinely, that an aching and sick head of a Kingdom, was, of necessity, to be taken off, and no otherwise cured. Vers. 35. And let them gather all the food] This text warranteth providence, in laying up for a rainy day. Solomon sends us to school to the pismire, to learn this lesson, Prov. 6.6. And it is well observed, that our Saviour had a purse for common store for himself and those about him. Neither was this a penny-pouch, but a bag so big, as needed a bearer. God would have us to be good husbands, and see that Condus be fortior promo, our come in, more than our layings out; Parents must lay up for their children, 2 Cor. 12.14. yea, leave inheritance to children's children, Prov 13.22. playing the good husbands abroad and at home, Prov. 27.26, 27. Vers. 37. And the thing was good in the eyes of Pharaoh] The Devil, no doubt, by the Magicians and Politicians of those times, did his utmost to hinder the King's purpose of preferring Joseph; as he did here for Cromwell, that great Reformer, whom King Henry the eight, Act. & Mon. 1070. of a Smith's son, made Farl of Essex. But these is neither counsel nor wisdom against the Lord, Prov. 21.30. Vers. 38. And Pharaoh said unto his servants] He would resolve nothing without the advice of his Counsel. Val. Max. lib. 9 cap. 5. He was not like the Persian Monarches, who gave their Peers no freedom nor liberty of advice: Nor that wilful King James of Scotland, (that reigned in our Edward the fourth's time) that would seldom ask counsel, but never follow any: so wedded he was to his own opinion, (saith the Historian) that he could not endure any man's advice (how good soever) that he fancied not. Dan. hist. of England, contin. by Trussel. 107. Pharaoh heard what his servants could say to it; who all, at length, consented, when the illaffected saw it was no boot to descent. Can we find such a man as this] Hence some collect, that Joseph preached many more things to the King, of God, his power, providence, goodness, etc. then are here recorded; and was therefore so admired, Psal. 105.22. and advarced to the office of teaching his Senators wisdom. To bind his Princes to his soul, and make wise his Elders, as the Original hath it. Vers. 39 Forasmuch as God hath showed thee all this] Pharaoh, at first, took him for no other, than a cunning soothsayer, and conjecturer of dreams. Now he finds better worth in him, a spirit of wisdom and discretion: He seethe him to be a man spiritually rational, and rationally spiritual; one that seemed to see the insides of Nature and Grace, and the world and heaven, by those perfect anatomies he had made of them all. Briefly, such a heart so well headed, nor such a head better hearted, he had never met with. Wherefore he resolves to set him at the stern of the State; there being not any thing that makes a man so good a Patriot, as true Religion; which admits not of that distinction between a good man and a good Citizen. Vers. 40. Thou shalt be over my house, etc.] Pharaoh prefers him, because he found good parts in him. They that bestow places of charge in Church or Commonwealth, upon undeserving persons, for by-respects, shall have Pharaoh to rise up in judgement against them. The life of King Edward the sixth; by Sir Jo. Heywood, pag. 6. In King Edward the sixth's minority, Dignity waited upon desert, (saith the Historian) which caused it again to be waited upon by respect. Order also was taken, that no man should have any benefice from the King, but first he should preach before him. Ibid. 115. Tamberlane-never bestowed his preferments upon such as ambitiously sought them; as deeming them, in so doing, unworthy thereof: but upon such, as whose modesty or desert, Turk. hist. fol. 227. he thought worthy of those his great favours. Vers. 41. See, I have set thee over all, etc.] So Antoninus the Emperor, made Pertinax (a mean man, Pertinax obres praeclarè gestas emsul est factu●: enjus causa multi indignati sunt, etc. Dio. Idem in vita Pertinacis. but well qualified) Consul; which many murmured at. But he was afterwards made Emperor; and finding the public treasure woefully wasted by his predecessor Commodus, he restored it by his good husbandry; which many Magnifico'es laughed at; caeteri, quibus virtus luxuriâ potior erat, laudabamus, saith the Historian. Vers. 42. And Pharaoh took off his ring] Pliny therefore is out, that thinks the use of rings came not up before the Trojan War. How happy had he been, bell●●o librorum. (that was so great a book-devourer) had he light upon the Bible. He was in-sighted in all the secrets of Nature; as appears by his works; Nihil unquam legit, quin excerperet: nec in Bibliotheca tantum, sed in lectica; sed equitan● quoque vel scribebat vel scribendum aliquod dictabat. Textor. Officina. (which is non minùs varium quam ipsa rerum natura, saith Erasmus:). He never read any thing but he excerped it; neither in his library only, but in his couch; and whiles he was on horseback, he either wrote, or dictated somewhat to be written. When he saw his Nephew walk out some hours without studying, he said to him, Poteras has horas non perdere. He lived in the days of Vespasian; and was a great dealer under him. What pity it was, that neither by Jews nor Christians he came to the knowledge of the Scriptures; where he might have met with many Antiquities, (as this of the use of the ring, an ornament of honour) not elsewhere to be read of. But God had hid these things from the wise and prudent, because it so seemed good in his sight, Matth. 11.25, 26. [And put a gold chain about his neck] Behold (saith a learned Interpreter) one hour hath changed his fetters into a chain of gold, his rags into robes, D. Hall. his stocks into a chariot, his jail into a palace; Potiphar's captive, to his Master's Lord; the noise of his chains into Abrech. God commonly exalts his people to the contrary good to that evil, he had cast them into; as Joseph, here, of a slave, to be a Ruler; Christ judged, to be Judge of all. So Caius, so soon as he came to the Empire, the first thing he did, was to prefer Agrippa, (who had suffered imprisonment for wishing him Emperor:) he made him King of Judaea, (this was that Herod that was eaten with worms, Act. 12) and gave him a chain of gold, as heavy as the chain of iron, that was upon him in prison. Vers. 43. Bow the knee] Or, tender Father, because he was young in years, but old in wildom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Macarius was called. Not the ancient are wise, but the wise ancient. Verse 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Pharaoh] Of a root that signifieth to make bare, because (say some) he was to be bared, that is, sifted and manifested by Joseph. without thee shall no man lift up his hand] And yet the Egyptians (in Seneca's time however) were a proud peremptory people, A●gyptus loqu●x & ingeniosà in contumeliam praefectorum provincia: in qua qui vitaveri● culpam ●on effagit in samiam. Seneca. Salvator mundi. Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. apt to cast contempt and contumely upon their Governors, were they never so upright and unblameable. Joseph had said, without me, God shall answer Pharaoh; And now he heareth, without thee shall no man, etc. Vers. 45. Zaphnath Pa●neach] That is, saith Idiprome, the Saviour of the world. An high stile: so the Greeks, when Flaminius, who had freed them from bondage, came amongst them, called him, Saviour, Saviour, with such a courage, that the birds that flew over their heads, amazed at the noise, fell to the ground. Hunniades, Plutarch. having overthrown Mesites, the Turks General, at his return into the camp, a wonderful number of the poor captives came, and falling at his feet and kissing them, gave God thanks for their deliverance by him. Some called him Father; some, the Defender of his country; the soldiers, their invincible General; The captives, their Saviour; the women, their protector; the young men and children, their tender father. He again, with tears standing in his eyes, cunceously embraced them, rejoicing at the public good; Tur●. hist. fol. 269. and himself, giving most hearty thanks unto God, commanded the like to be done, in all the Churches of that province. [The daughter of Potipherah Prince of On.] Called Aven. Ezek. 30. 1●. that is, wickedness, because there they sacrificed to the Sun; whence it was called, Heliopolis. The chief ruler here under Pharaoh▪ was Priest of the Sun: belike, Priests were no small men in those days, amongst the Egyptians. Among the Ethiopians (their neighbours,) the Priests of jupiter were grown to that height of insolency, and had so bewitched the people with their superstitions, Nullo detrectante, donec ad Erganem regem perventum est, qui omues occidit & sacerdotium Sustulit. Alex. ab Alexandro, that they would sometimes take upon them to depose, and kill their Kings. This had been often done there; till at length, when they attempted the same upon Erganes King of that country, he slew them all, and took away their priesthood. O that God would once put into the hearts of Christian Kings, to deal so by that highpriest of Rome, who hath so long usurped authority, to depose and abuse them at his pleasure! Vers. 46. And Joseph was thirty year old] This is mentioned, to show what wonderful graces he had attained, at those years; what rare endowments, both of piety and policy. Julius Caesar beholding the picture of Alexander, in Hercules his temple at Gades, wept, that he had done no worthy act at those years, wherein Alexander had conquered the whole world. Behold, joseph at thirty, shown more wisdom and virtue, then either of them; (as Pererius, on this text, well observeth:) and hath for his 13 years' service, and imprisonment, fourscore years' liberty, prosperity, and honour: God is a liberal paymaster. Vers. 47. By handfuls] Manipulation. Ex uno grano integer manipulus colligebatur, Act. 14.17. Every grain of corn yields a handful of increase. Thus God filled their hearts with food and gladness; and so left not himself without witness, amongst those Infidels. Vers. 48. And laid up the food of the cities] He provided storehouses for every city; so they needed not to travel far. It is our happiness, that we have the Word, that bread of life, brought home to us. Yet some are so wretched, that unless God will set up a ●ulpit at the Alehouse door, they will not come to hear him. They will run to hell as fast as they can; and if God cannot catch them, they care not, they will not return. V 50. Asenath the daughter of Potipherah] This was not Potiphar, Ioseph's Master. joseph would not marry the daughter of such a huswife. Partus firè sequitur ventrem. Ingenium ipsum a●que indoles (veluti conclusio sequitur inferiorem part●m● plerunque matrissat. Vers. 51. Manass●● for God, said he, hath, etc.] He writes God's mercies to himself, upon the names of his two children; that might be as so many Monitors to thankfulness and obedience. The Stork is said to leave one of her young ones where she hatcheth, as it were out of some instinct of gratitude. Doves, at every grain they pick, look upward, as giving thanks. [And all my father's house] Even that toil and those indignities that were offered me in my father's house, (so junius;) the grief whereof, his preferment allayed and mitigated. Vers. 53. And the seven years of plenteousness., etc.] All earthly felicities will determine; they are called a sea of glass mingled with fire; that is, with affliction. Henry the sixth, Rev. 15.2. Trussels Continuation. s. 189. that had been the most potent Monarch for Dominions, that ever England had, was, when deposed, not the master of a molehill, nor owner of his own liberty; so various are the changes and chances of this mortal life. Vers. 54. According as joseph had said] Joseph foresaw and foretold the famine, but caused it not: so God's prescience, etc. In all the land of Egypt] Such a revenue is thrift and parsimony. Optimum vectigal parsimonia. Cic. Vers. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. Cried to Pharaoh] Though they knew he had deputed joseph: So 1 King. 6.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; we should be as Gods, if we had not businesses, cares and fears, about any of our subjects; said Augustus to his wife Livia. Vers. 57 All countries came to Joseph, etc.] Foreigners also should be relieved, so much as may be; King Edward the 6. sent 5000 pound, Hi frondibus & gramine vescebantur. Scultet. Annal. pag. 315. to relieve Protestants beyond seas. Geneva received our fugitives for religion, in Q. Mary's time: and Strasborough, the poor banished Lorrainers, that were well nigh famished, being forced to feed on hips and haws, etc. CHAP. XLII. Vers. 1. Now when Jacob saw that there was corn] A Sale of Corn. Heb. A breaking: so called, either because corn breaks famine; or, because it is broken and ground to make bread of: or for that they made their bread in thin cakes, and so broke it. Or lastly, because he that selleth it, breaks the heap, and gives part to the buyer. Why look ye one upon another?] As hopeless and helpless; or, as at your wits ends, and not knowing whither to turn you. Youth is one while witless, another while shiftless. Let days speak, and multitude of years teach wisdom. Convivium sit simile Alphabeto, &. job. 32.7. As at feasts, so at other meetings, old men should be vowels, young men, Mutes; or at most, but semi-vowels. Vers. 2. Get you down thither] Here the Divine decree of Israel's sojourning and suffering in Egypt, gins to be fulfilled, by a wonderful providence. The fullness of joseph's barns invites Jacob, first to send, and then to go thither himself, for relief. Shall not the fullness that is in Christ, incite and entice us to come to him; as bees to a meadow full of flowers; as Merchants to the Indies full of spices and other riches; as the Queen of Sheba to Solomon, full of wisdom; as Jacob's sons to Egypt full of corn, in that extreme famine, that we may return full fraught with treasures of truth and grace? It pleased God, that in him should all fullness dwell. Joh. 1.16. Colos. 1.19. And his fullness is not only repletive, but diffusive; a fullness of plenty and abundance, but of bounty also, and redundance. He was anointed with the oil of gladness, not only above, but for his fellows. Heb. 1.9. that we may live, and not die] Saints have their share in common calamities. Jacob tasted of the famine, as well as his neighbours the Canaanites; so had Abraham and Isaac done before him. Both the good figs and bad figs were carried captive, jer. 24. the corn, as well as the weeds, is cut down at harvest, etc. Vers. 3. And joseph's ten brethren went] Forty or fifty miles anend: Austin saith three hundred. Should we think much to go a few steps, (say it be miles) to get food for our souls? Beware that famine, Am. 8.11, 12. The seven Churches of Asia, Bohemia, the Palatinate, and many other parts of Germany, are under it already. So is the large Region of Nubia in afric; which had from the Apostles time (as 'tis thought) professed the Christian faith; but now embraced Mahometism, through lack of Ministers. For, as Alvarez hath recorded; at his being in the King of Habassia's Court, there were Ambassadors out of Nubia, Alvar. hist. A●thiopic. cap. 137. to entreat him for a supply of Ministers, to instruct their Nation, and repair Christianity, gone to ruin among them: but were rejected. O fearful! Vers. 4. But Benjamin, Jacob sent not] Because best beloved; as last born, and likeliest to live longest; and the least, and least able to shift for himself; and all that was left of his dearest Rachel; his only darling, that had been always at hand, and in the father's eye. Vers. 5. And the sons of Israel came] God could have fed them by a miracle, as he did Eliah by the ravens; Dedit cis pluviam escatilem, & petram aquatilem. Tertull. and Israel in the wilderness, (where he reigned them down Manna, and set the flint abroach:) and Merlin (hid in a hay-mow in the Massacre of Paris) by a hen that came thither, and laid an egg by him, every morning. But he worketh ordinarily by means, and will have them used, Dikes Mich. & the drag. but not trusted to. Vers. 6. And Joseph was the Governor] Of the Hebrew word here used, is made in Arabic, the title Sultan, given at this day to the great Turk by his Subjects; among whom the Arabic is now the learned language. Their Koran is written in it, and prohibited to be translated; which both preserves the tongue, they say, and conceals Religion. [And joseph's brethren came and bowed] This, those mockers little thought ever to have done, to that Dreamer. But the will of the Lord, that shall stand. Vers. 7. Spoke roughly to them] To bring them the sooner to a sight of their sin. God also, for like purpose, writes bitter things against his people, stands afar off, hides his love, as joseph, out of increasement of love; fights against them with his own hand, as he threw his brethren into prison, Nihil est tentatio vel universi mundi & totius enferni in unum conflata, ad eam qua Dem contrariu● bomini poni●●●. Luther. etc. then the which there is no greater affliction, saith Luther; and all to show them their sin, and to bring them home to himself by repentance. Vers. 8. But they knew not him] As being now altered in stature, voice, visage, his present pomp, and haply also, by his former imprisonment and affliction. We read of a young man, that being condemned to die, was turned gray-headed in one night, through forethought and fear of death, and was thereupon spared. Vers. 9 Then joseph remembered the dreams] Event is the best interpreter of Divine Oracles. The Disciples understood not many things at first, that our Saviour said to them; as that, joh. 2.22. joh. 12.16. So john Baptists preaching wrought not, for some years after it was delivered, and then it did, joh. 18.41, 42. The Spouse either heard not, or heeded not that speech of her Beloved, Open unto me my sister, my spouse, till some while after he was gone, Cant. 5. 2-6. [The are spies] This, joseph speaks not, assertiuè, but tentatiuè; not seriously, but by a covert counsel: not as himself thought, Exploratores deputo bimini meritomendacii vestri. Aug. but as the Egyptians suspected: or not absolutely, but conditionally; ye are spies, unless you prove what ye have spoken. Vers. 10. Nay, my Lord] The world is well changed, since they said one to another, behold his dreamer cometh. Then they could not find in their hearts, to c●ll him brother; now they call him Lord. God, when he pleaseth, can change the note of our worst enemies to us. There is a promise, that they shall bow down to us, with their faces toward the earth, and li●k up the dust of our feet, Esay 49.23. Vers. 11. We are all man's sons] Therefore no Spies; for what one man would hazard all his sons at once, upon so dangerous a design? [we are true men] Heb. Recti. The Popish Doctors reject those ancient Authors, De Christo lib. 1 cap. 4. that are alleged against them, with, Non sunt Recti in Curia. Bellarmine saith; To Irenaeus, Tertullian, Eusebius, and Luther; I answer, Omnes manifesti haeretici sunt; when any thing in the decrees likes not the Pope, he sets Palea upon it, etc. Vers. 12. Nay but to see the nakedness] That is, the weakness, and where we may be best invaded; as Num. 13.19. By this wile he gets out of them, that which he much longed to hear of; his father and brother Benjamines health and welfare. See vers. 9 Vers. 13. And one is not] They tell Joseph, that joseph is not. When God holds men's eyes, they see not the truth that lies before them; who is blind as my servant? Isai. 42.19. Vers. 14. This is it that I spoke unto you] He lays it hard to them still: As who should say, the longer I hear you, the worse I like you; ere while ye said, ye were ten brethren of you: Now you acknowledge two more: liars had need to have good memories, etc. Be we as jealous of Satan, Me●dacem opertet esse memo●●m. and as watchful against his wiles, when he comes to set out the nakedness of our souls; that where the hedge is lowest, this beast may leap over; watch him, I say, and learn out his haunts, for we have heard and felt, that he is very subtle; as Saul said of David, 1 Sam. 23.22. V 15. By the life of Pharaoh] joseph, that he might seem enough an Egyptian, swears heathennishly; Egyptians, partly of flattery, and partly of superstition, used to swear by the life, or, (as the greek here hath it,) by the health of their King. The Spaniards, in the pride of their Monarchy, are grown also now to swear by the life of their King. The Hebrews writ, to this day, Sands his relation of West. Relig. that he which falsely swears by the King's head, in a money-matter, shall be put to death; as Pererius upon this text tells us. This grew, doubtless, of that cursed custom of deifying their Kings; as Antiochus surnamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Caligula would be styled Dominus Deus: as at this day the Pope's Parasites call him Dominum Deum nostrum papam. To be sworn by, is an honour peculiar to God, Isai. 65.16. jer. 12.6. That of Saint Paul, 1 Cor. 15.31. Is not an oath but an obtestation; or, a taking of his afflictions for Christ, to witness. That of the Spouse, Cant. 3.5. is not an oath, but an adjuration: for he chargeth his Church's enemies not to trouble her; and if they do, Roes and Hinds shall testify against them; which would not do so, had they but Reason. This of joseph likewise, Non est forma juramenti, led asseverationit seria, & o●tes●●tionis doom, 〈◊〉 is by some said to be not an oath, but an earnest asseveration: as who should say; as true as Pharaoh liveth; or, so Pharaoh live. Be it what it will, joseph cannot altogether be excused, for conforming him self to the Egyptians. The place had somewhat tainted him; and he might well take up that of the Prophet Isaiah; We is me, for I am a man of unclean lips; and why? for I dwell amidst a people of unclean lips. Isai. 6.5. Courts and great places are ill air, for zeal to breathe in: 'tis hard for such, not to remit somewhat of their former fervour, and contract filth of sin, which is as catching as the plague. As sheep among thorns lose part of their fleece; so do the Saints, part of their goodness, among the wicked. Vers. 16. By the life of Pharaoh, surely &c.] See how easily sin entereth twice, where it had once entered. Be not overcome of evil, Rom. 12.21. Some swear, and find it not; they would be sorry their excrements should pass from them, and they feel it not. Oh, cross this ill custom; and though ye cannot so soon turn the stream, yet swim against it. It is the devil that saith unto thee, as those jews did to Pilate; do as thou hast ever done, Mark 15.8. God also will answer such, when they plead for their swearing, that they have got a custom, and cannot leave it; as the judge did that thief, that desired him to spare him; for stealing, had been his custom from his youth: the judge replied, it was also his custom, Barker on the command. jam. 5.12. to give judgement against such malefactors, therefore he mu●t be condemned. Swear neither by heaven, nor by earth, lest ye fall into condemnation, saith Saint james, to the converted jews. This they had learned of the Pharisees, to whom it was familiar, to swear by creatures, Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a judaismo conversis tenaciter adbaerebat Pareus in lac. 5.12. Mat. 5. & 23. And though now converted, they could not leave it: but they must, or be damned for it, choose them which; as the Apostle there assures them. And whereas such kind of oaths, are now grown a piece of gallantry; and such as cannot swear them, are thought to want their tropes and figures, befitting a gentleman: God will deal with such, as that judge did with one that pleaded for his life, that he might not be hanged, because he was a gentleman; he told him, that therefore, You keep a good watch, my Lord. Act. and Mon. he should have the gallows made higher for him: So shall these have a deeper damnation, because better bred, and should have kept a better watch; as that Martyr, told the swearing Bishop Bonner. Vers. 17. En conclave aliquod ubi custo●iebantur. Piscat Doctor Chetwind Deane of Bristol. And he put them all together into ward three days] Not into close prison, but into some chamber, or private room, where they might have opportunity of reflecting upon themselves, and repenting. I have heard of a grave Divine (lately living,) that did much good upon many, that came to him to ●ave alms; by shutting them up in a room by themselves, having first taken great pains with them by way of direction, what to do to be saved, joining in prayer, setting them in a course of better living, and then providing for them fit services. Vers. 18. And joseph said unto them the third day] So God, after two days, will revive his; in the third day he will raise them up, and they shall live in his sight, Hos. 6.2. Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous, lest they put forth their hand to folly; lest their spirits fail before him: for others he cares not so much, as for the choice spirits of his faithful people: when we beat ordinary spices, we care not for every dust, but let some fly out, and fall on the ground. But if Bezoar-stone, or some such precious stuff, every little is looked to. So here. [For I fear God] Deum illum, saith junius, that true God, the proper object of fear; and therefore you need not doubt of fair dealing. See the Notes, on Chap. 20.11. Learn here, that confession of our faith is to be made as oft, as thereby God may be glorified, and our brethren edified. Vers. 19 Let one of your brethren be bound] By binding Simeon, he brought down Benjamin to himself. So doth God, by chastening our bodies, save our souls. Vers. 20. But bring your youngest brother unto me] So saith God to all his worshippers, See that you bring your hearts with you, whatever you leave behind you. And as David sent to Abner, Thou shalt not see my face, 2 Sam. 3.13. except thou bring Michal saul's daughter: so here. The poor widow's heart, being put to her mite, gave it weight, above the greater, but heartless largesses of the Pharisees. Vers. 21. We are very guilty, etc.] See here the force of Conscience, and fruit of affliction; to bring old sins to a new reckoning. Conscience, though for a while still, and seemingly asleep, yet is faithful in recording, and fearful in accusing. It writes bitter things, and will article against the sinner in the evil day. Therefore as B. Latimer took special heed to the placing of his words in his examination before Bonner, Act. & Mon. when he heard the pen walking in the chimney behind the cloth, and describing whatsoever he said; So should we; sigh Conscience is not only God's Spy, but Notary: And albeit it doth not always execute the acts of accusing, yet hath always the habit of it. And that we shall know, when trouble overtakes us; then shall we feel those darts of the Almighty, dagging at the heart, and those arrows of his, drinking up the spirit. Daniel chose rather to be cast into the den of Lions, then to carry about a Lion in his bosom, an enraged Conscience. Vers. 22. Spoke not I unto you, etc.] Fellows in sin oft fall out, and then all comes to light. Mahomet the great Turk, had with great rewards, procured two Turks, to undertake to kill Scanderbag. These traitors came to Scanderbag, making such a show of the detestation, both of Mahomet his tyrannical government, and vain superstition, that they were, both of Scanderbag and others, reputed to be indeed the men they desired to be accounted: And so, after they had learned the principles of the Christian Religion, were, by their own desire, baptised. But so it fell out by God's good providence, that these false traitors, expecting nothing but opportunity to perform their devilish device, upon some occasion, fell at variance betwixt themselves; and in their heat, let some such words fall, as being taken up by some there present, drew them both into suspicion. And thereupon, being straightly examined, it was, Turk. hist. fol. 400. at last, by them confessed, That they were sent for such a purpose; for which they were both presently executed, as they had well deserved. Evil men are as glass that is soddered together; as soon as the sodder is melted, the glass falls in pieces, and all is discovered. Vers. 24. And wept, and returned, etc.] The better any one is, the more inclined to weeping; 1 Sam. 20. as David, than Jonathan. Nam faciles motus mens generosa capit. Paulus non tam atramento quam lachrymis chartas inficiebat, saith Lorinus. And took from them Simeon, and bound him.] He is thought to have been the chief doer in the sale of Joseph; and is therefore singled out for punishment. Judas Iscariot is said to come of his tribe. Of a turbulent and restless spirit, Joseph knew him to be; and therefore detained him, saith Musculus, lest he should have hindered the motion of bringing down Renjamin. Vers. 25. Then Joseph commanded to fill their sacks] This was the revenge he took upon them, for their many misusages. So Joshua marched all night, and fought all day, for the Gibeonites, that had deceived him. So Elisha set bread and water before the Syrians that came to surprise him. So S. Paul bids, If thine enemy hunger, feed him, etc. Injuries are more bravely overcome with benefits, then recompensed with the pertinacy of a mutual hatred, Speci●sius aliquanto injuriae beneficiis vincuntur, quam mu●ni odii pertinacia pensantur. Val. Max. lib. 4. c. 2. said a very Heathen. Vers. 27. To give his Ass provender in the Inn.] Their Inns then, were not so well furnished as ours are; but they were forced to carry their provender, which was a trouble. Vers. 28. My money is restered] Joseph had stolen this benefit upon them, which they misinterpret; their own misgiving hearts telling them, that God's just hand was in it for their hurt. Conscience, being now awakened, meets them at every turn; till they were sound humbled, and had made their peace. Better a sore, than a seared conscience; as, better a tormentful strangury, than a senseless lethargy. Bee-masters tell us, that those are the best hives, that make the greatest noise. Vers. 29. And they came to jacob] Who had looked many a long look for them, no doubt, and was now glad to see their faces, and full sacks. But this joy lasted but a little while; for no sooner had he heard them speak, but he was thunderstruck, as it were: so little stability is there in any worldly felicity. The Saints have all here their back-burdens of afflictions; yet some have more than some; as jacob, who was seldom without: God not only gave him a draught of them, but made him a diet-drink. Look how your refiners of sugar, taking sugar, out of the same chest, some thereof they melt but once; other, again and again: not that it hath more dross in it, but because they would have it more refined: So is it here. Vers. 35. And it came to pass, as they emptied] Calvin's note on this text, is, that joseph was herein overshot, and ill-advised; for that intending to secure his father, by sending back his money, he grieved and frighted him. But this might be Iacob's fault, more than josephs'. We many times mistake God himself, through self-guiltiness; as if he meant to kill us with kindness, which is a great unthankfulness. See my Love-tokens, p. 32. Vers. 36. Simeon is not] That is, As good he were not; for ye have left him prisoner, and unless ye return the sooner with Benjamin, (which I cannot yield to) is like to be put to death, as a Spy. See here the pangs and passions of a parent, and how love descends! Vers. 37. Slay my two sons] A simple and sinful offer. Reuben was the eldest, but not the wisest. Age is no just measure of wisdom. Howbeit, of him we may learn, in our parents fear, no be hardy and hearty; in our brethren's distress, to be eager and earnest. Vers. 38. Ye shall bring down my grey hairs, etc.] To the state of the dead, not to hell, or Limbus Patrum. Many of the Ancients erroneously held, that men's souls were not judged, till the last day; nor rewarded, or punished, but reserved in some secret Receptacles, Bell. de Purg. lib. 1. unto the general Judgement. Bellarmine would hence prove Purgatory. Luther also seems to approve of that figment of the Fathers. For in his notes upon this text, he will have Sheol here translated the grave, to be an under-ground-receptacle of all souls, where they rest and sleep till the coming of Christ. But grey hairs descend not further than the grave. And Luther somewhere entreats his Readers, that if they find any thing in his books, that smelleth of the old cask, they should consider, he was not only a man, but sometime had been a poor Monk, etc. CHAP. XLIII. Vers. 1. And the famine was sore in the Land] IN the promised Land. Drus. in Adag. Hold out faith and patience. Os quod in sort tua cecidit, rodas: Bear thy cross, and be content. Vers. 2. Buy us a little food] They had learned to live with a little, which is a great skill; nature is content with a little, grace with less. Paratum se esse cum jove de falicitate coutendere, fi aquam haberet & offam. A●lian. Epicurus himself was wont to say, if he might have but aquam & offam, a draught of water, and a morsel of meat, he could live happily. Vers. 3. Ye shall not see my face, etc.] No acceptation without Benjamin, that son of sorrow: So, neither with God, without sound repentance. This is the rainbow, which if God seethe shining in our hearts, he will never drown our souls. Vers. 6. And Israel said, etc.] Here he gins to outwrestle his fears, by resting upon God; and is therefore called Israel. Vers. 7. Can we certainly know, etc.] Inferences many times are made, upon what we say or do, such as we never thought of, Aug. lib. 1. de Trint. c. 3. ad sinem. Arbitror nonnullos in quibusdam locis librorum meorum opinaturos, me sensisse quod non sensi, aut non sensisse quod sensi, faith Augustine: And it fell out accordingly. For as Baronius witnesseth, after Saint Augustine's death, there arose up divers, who out of his writings wrested and inconstructed, Quiex ejus scriptis male perceptis complures invexerunt errores. Annal. tom 6. add Ann. 450. brought in many errors; which they endeavoured to maintain, by the name and authority of Saint Augustine. And the like may be said of Luther. Vers. 8. Send the lad] A large lad, that was thirty year old, and had ten children. But he is so called, because the youngest son of them, and the father's darling. Vers. 9 I will be surety for him] Herein he was a type of Christ, (that came of him) who is both our surety to God, for the discharge of our debt, and duty; and God's surety to us, for the performance of his promises, Heb. 7.22. Vers. 10. For except we had lingered, etc.] In the words of God there is not any hyperbole to be found. In the words of men, related by the Scripture, if we meet with such kind of expressions, as this, and that, Joh. 21.25. it nothing derogates from the authority of the Scripture: as Pareus here noteth. Vers. 11. If it must be so now, etc.] Perplexity is blind, and untractable. Let the mind but settle, and it will soon yield to a reasonable motion, if seasonable, especially; as this of judah was: for, besides the weightiness of his words, necessity now spoke for him, that most powerful Orator. Ex carmine, vel melodia vel modulatione, vel dentque Psalm, Esay 65.8. _____ [Take of the best fruits] De laudatissimis rebus, saith Junius; Of the verse or melody, saith the Original; that is, of the most praiseworthy fruits; such as deserve to be commended in verse, and sung of, to the praise of God, the Giver. A little balm, and a little honey] Great men regard not the worth of the gift, but the will of the giver. If I had had more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. I would have given more, said that Greek to Augustus; and it was accepted. The poor Persian that met Artaxerxes with a handful of water, out of the river Cyrus, went away well rewarded. So did the gardener, that presented the Duke of Burgundy with a rape-root; which when the master of his house observed, he presented his Lord with a brave palfrey, looking for like liberality, but was disappointed. Vers. 12. And take double-money] Invaluerat enim fames, vers. 1. ideoque annonae pretium auctum erat, saith Junius: It went hard with the inhabitants of Samaria, when an ass' head, was worth four pounds. [Peradventure it was an oversight] Which called for restitution; we must buy and sell by that standard, Mat. 7.12. Whatever ye would that men should do unto you, do you the same to them. Now no man would be cozened. Woe be to him that cries, Qui nescit dissimulare, nescit vivere. caveat emptor; He that cannot lie, cannot live, etc. 1 Thess. 4.8. God is the avenger of all such. Vers. 14. And God Almighty give you mercy] Heb. give you bowels, the seat of mercy. Here God not only grants Jacob's prayer, but fulfils his counsel, gives him the very particular he prays for; ver. 30. Joseph's bowels yerned upon Benjamin. If I be bereft, I am bereft] This is like that of Esther, committing herself and her attempt to God, Esth. 4.16. If I perish, I perish; and like that of those Saints in the Acts, The Will of the Lord be done; which is, saith One, Vox verè Christianorum. jacob prays for Benjamins' safety, but will be content his own will be crossed, so that Gods Will may be accomplished. This is the right way of praying; this is to draw near with à true heart, Heb. 10.22. Hypocrites seek God only out of self-love; which is as little pleasing to him, as if a woman should strive to content to her husband, not out of love to him, but to another. Vers. 16. Slay, and make ready] Heb. slay a slaughter of beasts, as at feasts is usual. Sen. Quaere nunc cur subitò moriamur? saith Seneca; quia mortibus vivimus; What wonder we die suddenly, that live by the death of others? Shall dine with me at noon] After serlous business dispatched in the morning. Aristotle disposed of the morning in studying Philosophy; Of the afternoon, in Eloquence, or whatever else he made his recreation. Vers. 18. And the men were afraid] Where no fear was; but that an ill conscience haunted them, Levit. 26.36. and so the sound of a shaken leaf put them into a fright: As every body hath its shadow, so hath every sin its fear; and fear, torment, 1 joh. 4.18. Vers. 20. O sir, we came indeed, etc.] We must not lie wretchlesly, under suspicion of dishonesty; but carefully clear ourselves, as there is opportunity. Vers. 23. Peace be to you, fear not] The feeble-minded must be comforted; 1 Thess. 5.14. not crushed, or cashiered, as the wounded Deer is by the whole heard. David, in the spirit of Prophecy, pronounceth a bitter curse upon those that persecuted him whom God hath smitten, Psal. 69. 26. and talked to the grief of those whom he had wounded. joseph Steward had learned better things of his master. Vers. 25. And they made ready the Present.] For, a man's gist makes roomth for him, and bringeth him before great men, Prov. 18.16. So it doth also before God, who looks for a Present, Psal. 72.10. and loves to hear from us, Praise waiteth for thee, Psal. 65.1. O God, in Zion, and unto thee shall the vow be performed. Vers. 29. God be gracious unto thee, my son] Governors' should temper clemency with severity, so as to be at once loved & feared. Mercy is the brightest star in the sphere of Majesty. Q. Elizabeth, next to the bible, took special delight in Seneca's tract, de Clementia. Vers. 30. And Joseph made haste, etc.] He hide his affection, as a wise and valiant man, till he had once more beaten vehemently upon their guilty consciences; and so brought them to a more sound and serious sight of their sin, that they might repent, and make sure work for their souls. Vers. 31. Set on bread] Which the Latins call Panis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either because all covet it, or because whatever else the cheer be, Isidor. l. 20. men always set on bread. Vers. 32. Because the Egyptians might not eat, etc.] Such was their pride and superstition. Such was the hatred between the Jews and Samaritans: as is little at this day, between Papists and Protestants. If a Protestant give thanks at his meat, though this chaseth not a Catholic from his dinner, (which were to his loss) yet he must forbear to say Amen to it. As on the other side, some Roman Catholics will not say grace, though it be at their own table, when a Protestant is present; Sand's his Relation of West Relig. Sect. 32. thinking it better to leave God unserved, then that a Protestant join in serving him. They hold us no better than dogs; worse than Turks or Jews; damned Heretics, cursed caitiffs, unworthy to live on God's ground, fit for nothing but fire and faggot. Certain it is, that whosoever in this new faith and service hath ended this life, is in hell most certainly, saith Bristol, in his 36. Motive. It cannot be, that a Lutheran so dying, can escape the damnation of hell, (saith Coster the Jesuit) If I lie, let me be damned with Lucifer. Coster. resp. ad Enchirid. Osiand. propos. 8. Are not Gods Hebrews an utter abomination now, to these Romish Egyptians? Vers. 33. And they sat before him, etc.] He marshaled them in their right rank and degree; and this amazed them. He made them an absolute feast, such as Varro describes with these conditions; Si belli conveniant homines, si temporis sit habita ratio, In veter. fragm. so locus sit non ingratus, si non negligens apparatus. This feast is of that sort in use among the Romans, that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Val. Max. lib. 2. cap. 1. to which were invited none but kinsfolks, to continue love, and seek reconciliation, where had been any breach. Vers. 34. And he took and sent messes] So did Cyrus in Xenophon, to such as he favoured, But Benjamins' mess, etc.] Love will creep where it cannot go; and good blood will never belie itself. Ambrose makes it a type and token of S. Paul's excellent parts and gifts, above the rest of the Apostles, etc. CHAP. XLIV. Vers. 1. And he commanded the Steward] PEccata extrinsecus radere, & non intrinsecus eradicare, fictio est, saith Bernard. Humiliation for sin must be sound and soaking, or else it is to no purpose. Hypocrites hang down their heads as a bulrush, Esay 58.5. whiles some storm of trouble is upon them; but in a fair sun-shine-day, they lift up their heads as upright as ever. Something they do about sin, but nothing against it. As artificial jugglers seem to wound, but do not; or as Players seem to thrust themselves through their bodies, but the sword passeth only through their clot hes. This Joseph well knew; and therefore, that his brethren might make sure-work, and have their hearts leavened and soured (as david's was, Psal. 73.21.) with the greatness of godly sorrow●● that they might mourn as men do, in the death of their dearest friends, Zach. 10.12. that their sorrow might be according to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 7.10. deep and daily; like that sorrow, 2 Sam. 13.36. that waters of Marah might slow from their eyes, and their hearts fall asunder in their bosoms, like drops of water; he puts them to one more grievous fright and agony, before he makes himself known unto them. And this was an high point of heavenly wisdom in him. For had he presently entertained and embraced them as his brethren, they would sooner have gloried of their wickedness, then repent of it. Neither would a little repentance serve for a sin so ingrained, and such a long time lain in. Their hearts were woefully hardened by the deceitfulness of sin, their consciences festered; and had it been fit for him to scarf their bones before they were set; and lap up their sores before they were searched? Repent ye, saith S. Peter to those that had crucified Christ, and were now pricked in their hearts, Act. 2.37, 38. He saith not; Be of good cheer, your sins are forgiven, now that you feel some remorse for them; but stay a while upon the work of repentance, and be thorough in it: leave not circumcising your hearts, till you find them as sore, as the Shechemites felt their bodies, the third day. And this the Apostle said to such, as already felt the nails, wherewith they had crucified Christ, sticking fast in their own hearts, and piercing them with horror. Take we heed of laying cordials upon full and foul stomaches: the feeble minded only are to be comforted, such as are in danger to be swallowed up with grief. But some men's stains are so inveterate, that they will hardly be got out, till the cloth be almost rubbed to pieces. Vers. 2. He did according to the word] Servus est nomen officii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A servant is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that moveth absolutely of himself, saith Aristotle; but the master's instrument, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly his. Such was this servant of joseph; and such should we all be to God. Vers. 4. Wherefore have ye rewarded evil for good?] This, blind Nature saw, to be the sum of all sins. Ingratum dixeris, omnia dixeris: Some vices are such, as Nature smiles upon, though frowned at, by divine justice; not so, this. Hercules is much condemned by the heathens, for killing his schoolmaster Linus; Alexander, for doing the like by his friend Clitus; Nero by his tutor Seneca: Muleasses King of Tunes is cried out on, Turk. hist. fol. 642. for torturing to death the Manifet and Mesnar, by whose means especially, he had aspired to the kingdom. Philip King of Macedony, caused a soldier of his, that had offered unkindness to one that had kindly entertained him, to be branded in the forehead, with these two words; Hospes ingratus: Manl. loc. come. Unthankfulness is a monster in nature, a solecism in manners, a paradox in Divinity, a parching wind, to dry up the fountain of further favour. Benjamines' five-fold-mess, was no small aggravation to the theft, here laid to his charge. Vers. 5. And whereby indeed he divineth] junius reads it thus, Et nun ipse experimento certò didicenit per illum, quales sitis? q. d. Hath he not by this fact of yours, found out your fraud and false dealing; whereby ye have hitherto sought to delude him? Is it not plain, ye are spies, and naughty-packs? The jerusalemy Targum, seemeth to tax jesoph here fona soothsayer; or at least, a seeker to such; which God forbade, Deut. 18.10. Calvin also thinks he did grievously offend, in pretending to be such an one; and did impiously profane the gift of the Spirit, in professing himself a Magician. But pace tanti viri, this is too heavy a censure, and a forcing of the text, faith junius. All that joseph did, was to sift his brethren, and to try their affection to Benjamin. And if he took upon him to be a Diviner, he did it not seriously; but made use of that conceit, the vulgar had of him: like as Saint Paul, made use of that superstitious custom, among the Corinthians; 1 Cor. 15.29. Sealig. Not. of baptising over the dead, to prove the resurrection. Vers. 7. God forbidden that thy servants should do] Rapine and robbery was ever condemned, amongst very heathens, and severely punished. Tamerlane in his expedition against Bajazet, took such order with his soldiers, that none were injured; insomuch, that if a soldier had but taken an apple, or other thing of like value from any man, he died for it. One of his soldiers having taken a little milk, Turk. hist. fol. 313. from a countrywoman, and she thereof complaining, he ripped up his stomach; where when he found the milk, he contented the woman, and sent her away, who had otherwise died, for her false accusation. Vers. 9 With whomsoever it be found, etc.] Innocency is bold, but withalli had need to be wise, for fear of further inconvenience. See notes on Chap. 31.32. Vers. 12. And he searched, and began at the eldest] The better to avoid suspicion; for he knew well enough, where to find the cup. So jonadab, Amnons' carnal friend, but spiritual enemy, could tell David, that not all the King's sons (as the report ran,) but Amnon only was slain by Absalon. The devil also when he hath conveyed his cups into our sack, his goods into our houses, (as the Russians use to deal by their enemies, Heyl. Geog. pag. 243. and then accuse them of theft,) his in jections into our hearts; if we fancy them never so little, will accuse us to God, and claim both them and us too, for his own. And the cup was found in Benjamins' sack.] Sacco soluto app●r●it argentum, saith Ambrose. When God comes to turn the bottom of the bag upward, all will out. Sin not therefore in hope of secrecy; on the fair day, (at the last day) all packs shall be opened. Vers. 13. Then they rend their clothes] In token of the renting of their hearts for their sins, which now had found them out, and they their sins: for misery, is the best art of memory; being like to that helve, Elisha cast into the waters, which fetched up the iron in the bottom. Conscience is like a looking-glass, which while it lieth all covered with dust, showeth not a man his natural visage: but when it is wiped, than it makes the least blemish appear Never till now, could we hear these men confess. Now, what shall we say unto my Lord? what shall we speak (saith judah the Confessor, so his name signifieth?) Or how shall we clear ourselves? God hath found out the iniquity of thy servants. Not this, that they were now charged with; (for why should they be false, to their own innocency?) but their cruelty to joseph, and other like foul offences; for the which God in his just judgement, had now brought them to condign punishment. How could joseph hold, when he heard all this; and not cry out, as Paul did, in a like case, to his disconsolate Corinthians? Though I made you sorry with a letter, (with a cup,) I do not repent, though I did repent: for I perceive that this same epistle (cup) hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: For ye were made sorry, after a godly manner, that ye might receive damage by us in nothing. For behold this selfsame thing, that ye forrowed after a godly sort, what carefulness it hath wrought in you: yea what apology, yea what indignation, yea what fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satisfaction, saith the old Interpreter. It may be he meant a new life, to make amends thereby to the Congregation offended, saith Bradford, Serm. of Repent. 14. Dan. hist. fol. 51. yea what vehement desire, yea what zeal, yea what revenge! in all things ye have approved yourselves, to be clear in this matter. Vers. 14. They fell before him on the ground] Humble submission, they knew, if any thing, would make their peace, and procure their pardon; Sic ventos vincit, dùm se submittit arundo. It is no hoisting up sail in a storm, no standing before a Lion, etc. William the Conqueror often pardoned rebels, and received them into favour; as he held submission satisfactory for the greatest offences, and sought not to defeat them, but their erterprises. Vers. 15. What deed is this that ye have done] Asdruball Joseph here, so Christ sometimes, personates an adversary, when he intends most love. _____ [Wots ye not that such a man as I, etc.] If that be true, that some conceive of Joseph, that he here, and ver. 5. made himself a soothsayer, he was certainly too blame. The lip of excellenoy becometh not a fool, saith Solomon, but much less doth lying beseem a worthy man. That is, It is naught when wicked men will be using gracious words, to seem religious: But it is far worse, when good men will use the fashion of the wicked, that they may seem impious. Vers. 16. What shall we say, etc.] An ingenuous and penitent confession, joined with self-loathing, and self-judging; teaching us how to confess to God. Sit simplex, humilis confessio, pura, fidelis, Atque frequens, nuda, discreta et, lubens, verecunda, Integra, secreta & lachrymabilis, accelerata, Fortis, & accusans, & se punire parata. These sixteen conditions were composed in these verses, by the Schoolmen. And such a Confession is the sponge that wipes away all the blots and blurs of our lives, 1 joh. 1.7. Never any confessed his sin in this sort to God, but went away with his pardon. Wots ye what? (quoth King Henry the eighth, to the Duke of Suffolk, concerning Stephen Gardiner, when he had confessed his Popery, for which he should have been, the morrow after, sent to the Tower) he hath confessed himself as guilty in this matter, as his man; and hath with much sorrow and pensiveness, Act. & Mon. fol. 1175. sued for my pardon. And you know what my nature and custom hath been, in such matters, evermore, to pardon them that will not dissemble, but confess their fault. How much more will God? Vers. 17. But the man in whose hand, etc.] This was the white that Joseph shot at in all this interdealing with them, to try the truth of their love to Benjamin; and whether they would stick to him in his utmost peril. God hath like ends in afflicting his children, Ezek. 21.21. The King of Babylon stood at the parting way, at the head of the two ways, to use divination. So doth God; he knows that the best divining of men, is at the parting-way: there every dog will show, to what master he belongs. God shoots at his servants, for trial, as men shoot bullets against armour of proof, not to hurt it, but to praise it. Vers. 18. For ihou art even as Pharaoh] This he saith, the better to insinuate; for great men love to hear of their honour, and are tickled with their great titles. P. Jovius. Paulus Jovius, writing of Pompey Colomia, Bishop of Reatino, saith, that when the said Bishop, by the means of many great personages, was reconciled again, and brought into favour with the Pope, whom he had formerly offended; and that when they signified so much unto him in a short letter, in whose superscription, Bishop of Reatino, by chance, was left out; he receiving the letter, threw it away, and bad the messenger go seek some other Pompeio, to whom the letter was directed. Vers. 30. Seeing that his life is bound up.] God loved his Son Jesus infinitely more than jacob did Benjamin; he exalts his love far above that of any earthly parent; which is but a spark of his flame, a drop of his Ocean. And yet he freely parted with him, to certain and shameful death, for our sakes. God so loved the world, that he gave his only begotten Son. etc. This is a Sic without a Sicut; there is nothing in nature whereby to resemble it. Vers. 32. For thy servant became surety] So did Christ for us; and therefore he must acquit us of all our sins, ere he could go to his father. Lo, herein lies the strength of that reason, Joh. 16.10. He shall convince the world of righteousness, because I go to the Father. Vers. 34. For how shall I go up, etc.] Here love ascends, as fit it should. judah (a man wise, and well-spoken) prefers his father's life, before his own liberty. He could not live to see the death of his aged father. B. Fulgos. lib. 5. A certain Citizen of Toledo being condemned to die, his son ceased not with prayers and tears to entreat, that he might be put to death instead of his father. This he obtained after much suit, and most gladly died for him. At Gaunt in Flanders, when a father and his son were condemned to die together, the Earl desirous to make trial, whether of the two were more loving, granted, that he should live, that would cut off the others head. And after much ado between them, the father, Philip. Came●ar. Cent. 1. cap. 92. by many arguments, persuaded his son, to be his executioner. CHAP. XLV. Vers. 1. Then Joseph could not refrain] NO more can Jesus, in the extreme afflictions of his brethren, Esay 42.14. he must cry like a travelling woman; which, though she by't in her pain for a while, cannot long contain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot. As Croesus his dumb son burst forth into, Kill not King Croesus: so when the Church is over-laid by Satan, or his instruments, his bowels work, he can hold no longer, but cries, Save my child, Do the young man Absolom no hurt. I was but a little displeased, and they have helped forward the affliction. Zach. 1.15, 16. Therefore thus saith the Lord, I am returned to Jerusalem with mercies, or bowels; Their groans and moans, as every word of Judah's pathetical speech to Joseph, are as so many darts and daggers at his heart; he must take course for their relief and rescue. For he is a very tenderhearted joseph, (said that Martyr) and though he speak roughly to his brethren, and handle them hardly, M. Sanders Act. and Mon. 1●64. yea and threaten grievous bondage to his best beloved Benjamin, yet can he not contain himself from weeping with us, and upon us, with falling on our necks, and sweetly kissing us, etc. (as he sweetly goes on in a letter to his wife) pray, pray for us every body; we be shortly to be dispatched hence to our good Christ, Amen, Amen. 'Cause every man to go out from me] That he might weep his fill, and not discover his brethren's faults to strangers. It is wisdom, in plastering the wounds of others, to clap our hand on the place, that the world may be never the wiser. Mercer thinks, that joseph concealed from his very father, the hard deal of his brethren with him; for if he had known, he would, likely, have set some note upon them for their cruelty, as he did upon Simeon, and Levi, for their bloody butchering of the Shechemites. Vers. 3. I am Joseph] What a word was that? At the hearing thereof, what a strange conflict of contrary passions fell out in the hearts of the Patriarches? Wonder, doubt, reverence, fear, hope, guiltiness, joy, grief, struck them at once. Shall it not be so with the Jews at their glorious conversion, when they shall hear, I am Jesus of Nazareth, Zach. 12.10. Rev. 1.7. whom ye have persecuted, and pierced. See the Notes on Chap. 38. ver. 27. Vers. 4. I am joseph, your brother] Therefore you are to expect no hard sentence from a brother's mouth. Christ is not ashamed, nor will be at last day, to call us brethren. Pattern of Piety. He that was willingly judged for me, (said that good woman) will surely give no hard sentence against me. We may say boldly to him, as Ruth did to Boaz, Spread thy skirt over me, for thou art a near kinsman, Ruth, 3.9. Vers. 5. Now therefore be not grieved, etc.] See here a lively image of Christ's love toward his enemies, for whom he prayed and died, to give them repentance and remission, Act. 5.31. This Angel of the Covenant first troubles the waters, and then cures those cripples that step in. This Sun of righteousness first draws up vapours of godly grief, and then dispels them. A bruised reed shall he not break, and smoking wick shall he not quench, Mat. 12.20. till he bring. forth judgement to victory, that is, weak grace to perfection. To preserve life] Animant is cujusque vita in fugaest, saith the Philosopher; and must be maintained by means. Isai. 57.10. Hence it is called the life of our hands, because upheld by the labour of our hands. Vers. 7. God sent me before you] He it is that by a powerful providence, order all the disorders of the world, by a certain counsel, to his own ends, and at length to his own glory. The hands that nailed Christ to the cross, were wicked hands, Act. 2. 23. And judas was sent to his place, for being guide to them that took jesus. And yet they did no more, Act. 1.16. than what God's hand and counsel, determined before to be done, Act. 4.28. for his glory, and the salvation of his elect. This Pliny derides as a strange doctrine: but Plato hammers at it, when he saith, Irridendum ver● curam agere rerum humanarum illu● quicquid est summum. Plin. lib. 2. cap. 7. that God doth always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indeed he doth all, in number, weight, and measure, as the wiseman saith. He altars the property of his people's afflictions, and, by an Almighty Alchemy, turns dross to gold, etc. As a skilful Apothecary, he makes of a poisonful viper, a wholesome treacle. Vers. 8. It was not you that sent me] joseph makes the best of an ill matter, that they may not be overwhelmed with grief, jer. 31.19. Postquam often. sum fuerit mihi. Tremell. and so made a prey to the devil; 2 Cor. 2.11. After I was made known to myself, saith Ephrahim, I repent. Get thee, saith Mr. Bradford, God's Law, as a glass, to look in; so shalt thou see thy face foul-arraie●, and so shameful, saucy, mangy, pocky and scabbed; that thou canst not but be sorry, at the contemplation thereof, etc. Especially if thou look to the tag, M. Bradf. Serm. of Repent. pag. 26.27. tied to God's Law, the malediction, which is such, as cannot but make us to cast our currish tails betwixt our legs, if we believe it. But here, to clear our eyesight, and keep us upright, we must anoint our eyes, with Christ's eyesalve Rev. 3.17. We read of a sensible eyesalve, made of Christ's spittle and clay. joh. 9.6. As it were, Bright. in. loc. of the knowledge of Christ by his word, which proceedeth out of his mouth, as also of the knowledge of ourselves; who being made of earth, do savour nothing else but earth. Both of these two knowledges, are to be joined, and beaten together in a lump: else they help not. For our misery acknowledged, without Christ, breedeth desperation: and Christ, without sense of our vileness, presumption. Vers. 9 Come down unto me, tarry not] Christ seems to send from Heaven, and say unto us in like sort, God hath made me Lord of all; come up unto me, tarry not. Should the King call us to court, upon no other condition, then to have and enjoy the pleasures and treasures, there to be had; old jacob never went so willingly into Egypt, as we should gladly accept, and embrace such a motion. Vers. 10. Thou shalt be near unto me] So sweet a comfort to friends, Cyprian. epist. that death itself, is called but a departure. This the heathen persecutors knew, and therefore banished the Christian Confessors far asunder. One man may be by his counsel, an Angel to another, Ezra 10.3. As Bradford was to D. Taylour in prison: communion with such, 1 Sam. 25. is the being bound up in the bundle of life, which was the blessing of Abigail upon David. St. john trusted to come unto the Elect Lady, 2 joh. 12. and speak face to face, that their joy might be full. When one desired to see Alexander's treasure, he bid one of his servants show him, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liban. Progyn. Chria. 1. joh 15.14. not his wealth, but his friends. What an honour is that, that Christ should say to us; ye are my friends, if ye do whatsoever I command you: And should say to his Father; Father, I will that they also whom thou hast given me, joh. 17.24. 1 Tim. 5.4. A thenis capitale suit, parentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non persolvere. Melancth. Not. in Hesiod. Plin. I 10. c. 23. Propriam matrem crudeliter deverat, currucam silicat. Melancth. Mures genitores fuos alunt infigal pietate Sphinx Philos. p. 230. Macrob. lib. 1. Satur. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ariston de Mundo. cap. 6. be with me were I am; that they may behold my glory, which thou hast given me? what could joseph say more, for his father and brethren? Vers. 11. And there will I nourish thee] To requite parents, is good and acceptable before God. At Athens it was death, not to be kind to parents, and cherish them. The Stork nourisheth her old sire and dam, with admirable piety, saith Pliny; and is therefore called by the Hebrews Chasidah, or Merciful: and by the Latins Pietati-cultrix. The cuckoo, on the other side, is worthily hated, for that she cruelly devoureth her own dam, the hedge-sparrow, saith Melancthon: Mice are said to nonrish their old ones, that cannot shift for themselves, insigni pietate. Cornelius, among the Romans, got the name of Scipio, by his kindness to his blind father; to whom he was the staff of his old age; as Macrobius relateth. And Aristotle tells a strange story, how that, when from the hill Aetna, there ran down a torrent of fire, that consumed all the houses thereabouts; in the midst of those fearful stames, Gods special care of the godly, shined most brightly. For the river of fire parted itself; and made a kind of lane for those, who ventured to rescue their aged parents, and pluck them out of the jaws of death. Our Saviour much distasted and detested that damnable doctrine of the Pharisees, teaching children to starve their parents, Matth. 15. under pretence of devotion. And what would he have said to the Popish Pharisees, that say, that a Monk may not leave his cloister to relievo his father, but rather let him die for hunger in the streets? Christ upon his Cross, though as full of sorrow as heart could cold, comm●●ded his mother to be kept by the Disciple whom he loved, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 19.27. Agreeable whereunto, was that speech of the Samians, I give thee this woman for a mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when to the richer of the Citizens, the Mothers of those who died in the wars, were given to be maintained by them. Vers. 13. And you shall tell my father] So the Lord Christ bad Mary Magdalen tell his Disciples and Peter, (because he was most dejected for denying his Master, and in his dumps, he must know with the first,) I ascend unto my Father, and your Father, and to my God, and your God. Vers. 14. And he fell upon his brother, etc.] God's people are not senseless Stoics, or flinty Nabals; but have natural affections in them, as others; yea above others, that have banished good nature, and can weep as little as witches. The enemy hath stopped the Wells, and stayed the watercourses, as Holophernes: what should hinder him now from taking the town? Vers. 16. It pleased Pharaoh well, and his servants] And therefore his servants, because Pharaoh. For, Aulici sunt instar speculi, saith Pareus. Courtiers are their Prince's looking-glasses; If he laugh, so do they; where he loves, they love, in pretence at least; Cic. de Divinatione, lib. 2. for all's but counterfeit. And here, Potest Augur Augurem videre, & non ridere? saith Cato in Tully. The Senate gave public thanks to the gods, for all that Nero did, (even when he had killed his mother,) though they never so much abhorred it. When he sang at any time, though it were never so ill, (for he had a small harsh voice) his Courtiers would soothe him up, with, Quam pulcher Caesar, Apollo, Augustus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dio in Norone. etc. And because he hated the Senate, (notwithstanding all their flatteries) Vatinius was greatly in favour with him, for saying, Odi te Caesar, quòd Senator es. Parasiti principum sputa, instar canum lingunt. Vers. 17. And Pharaoh said unto joseph] Pharaoh is good to Jacob and his house, for Ioseph's sake; so is God to us and ours, for Jesus sake. As any man was intimate with Sejanus, so he found favour with Tiberius. Ut quisque S●jano l●timus, it a ad Caesaris amicitiam vali●us● contra, quibus inse●sus esset, metu ac sordidus conflictabantur, Tacit. Matth. 11. As if any were at odds with him, they lived in continual danger and durance, saith Tacitus; so here. O miserabilis humana conditio, &, sine Christo, vanum omne quod vivimus, saith S. Hierome. Epitaph. Nep. tom. 1. p. 25. O the misery of those that be without Christ in the world! Vers. 8. Come unto me, and I will give you etc.] So saith Christ, Come unto me, and ye shall find rest to your souls, health to your bones, all the blessings of this life and a better. Say you meet with some trouble by the way, as haply jacob had foul weather erc he came down to Egypt; Non sunt condignae passiones ad praeteritam culpam quae remittitur, ad praesentis consolationis gratiam, quae immittitur, ad futuram gloriam, quae promittitur, saith Bernard, sweetly. What is a drop of vinegar, put into an Ocean of wine? No country hath more venomous creatures than Egypt, none more Antidotes. So godliness, saith One, hath many troubles, and as many helps against trouble. Vers. 19 Take you wagons out of the land of Egypt] Christ also will send his wagons for us, his Cherubims, and clouds to fetch us up to him to heaven, at the last day, 1 Thess. 4.15. as they did Moses and Elias, Matth. 17. This, David foresaw, and therefore envied not the pomp and state of those men of God's hand, that are whirled here up and down in wagons and chariots, etc. Psal. 17.14, 15. Vers. 20. Also regard not your stuff] The same saith God to his; Care not for your lumber and trumpery, suffer with joy, the loss of your goods: Come, come away in your affections, I have far better things for you above; the good of all the land of the living is yours, etc. And should we not cheerfully follow the Divine call? Many play loath to departed, because they have treasure in the world, as those ten men had in the field, jer. 41.8. But all that this world affords, is but trashto the truly religious: Alexander hearing of the riches of the Indies, divided his Kingdom of Macedony among his Captains and Soldiers. And being asked what he had left for himself? he answered, Hope. And should not the hope of heaven make us slight all earthly vanities? Spes in terrenis incerti nomen boni: spes in divinis, nomen est certissimi, Heb. 11.1. Vers. 21. And gave them provision for the way] So doth God give all his, meat that the world knows not of, joy that the natural heart never tasted of, the white Stone, the hidden Manna, the continual feast, the foretaste of eternal life, to hold up their hearts till they come home to heaven. On the cates of a good conscience, he goes on feeding as Samson did on his honeycomb, till he came to his parents; as joseph's brethren here did on their venison, till they came to their father Jacob. Vers. 22. But to Benjamin, 1 Tim. 4.10. he gave, etc.] God's gives his best blessings to his Benjamins. He is the Saviour of all men, but specially of them that believe. The Lord openeth the eyes of the blind, the Lord raiseth them that are bowed down. These are common favours; but behold a better thing, The Lord loveth the righteous. Psal. 146.8. This is more than all the rest. Outward things God gives to the wicked also, but as joseph put his cup into their sack, to pick a quarrel with them; or at best, as he gave them here change of raiment, to show his general love to them: but three hundred silverlings, and five suits, none but a Benjamin shall have the honour and favour of. Artabazus in Xenophon complained, when Cyrus had given him a cup of gold, and Chrysantas a kiss, in token of his special respect and love, saying, that the cup that he gave him, was not so good gold, as the kiss that he gave Chrysantas. When David said to Ziba, All is thine that pertained to Mephibosheth, 2 Sam. 16.4. Ziba answereth, I humbly beseech thee, that I may find grace in thy sight: As who should say, I had rather have the King's favour, than the lands. Valdè protestatus sum, said Luther, me nolle sic ab eo satiari. He would not be put off with lands, and large offers. And Moses would not hear of an Angel to go along with them. He would have God himself, or none. Psal. 134.3. The blessings that come out of Zion, are choice, peculiar, even above any that come out of heaven and earth. Vers. 24. Fall not out by the way] Such a charge layeth Christ upon all his, to love one another; and to keep the unity of the Spirit in the bond of peace. Si collidimur, frangimur, If we clash, we are broken; according to the old fable of the two earthen-pots, swimming in the Sea. The daughter of dissension, is dissolution, said Nazianzen. And every subdivision, in point of Religion, is a strong weapon in the hand of the contrary party, Hist. of Coun. of Trent. fol. 49. as he upon the Council of Trent, wisely observed. Castor & pollux, if they appear not together, it presageth a storm. Vers. 26. Joseph is yet alive] This was the joyfullest news that ever jacob heard, and the sincerest pleasure that ever he had; which therefore, God reserves for his age. How did his good heart, after he had recollected himself, dance Levaltoes in his bosom, to hear of josephs' honour, but especially of his life? what shall ours do, when we see Christ in his Kingdom? [jacob's heart fainted, for he believed them not] They had told him a tale before; and he that once hath cracked his credit, is hardly, after, believed, Besides, he thought the news was too good, to be true. Tarda solet magnis rebus inesse sides: The joy of heaven is so great, that we must enter into it, it cannot enter into us. Enter into thy Master's joy. Vers. 27. When he saw he wagons] Such assurance have deeds above words. Segnius irritant animos demissae per aures, Quam quae sunt oculis commissa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nos non eloquimur magna, sed vivimus, said those Primitive Christians. And no Christian is an ill-lived man, unless he be a pretender only to that religion, saith Athenagoras, in his Apology for them. For as one said of David's words, in the 119. Psalms, that they are verba vivenda, non legenda; so is Religion to be credited, by the power and practice of it. Christian's should lead convincing lives; and, by their piety and patience, muzzle the malevolent, throttle envy itself. I have read of a woman, Mr. Ward's Serm. The hap. of Paradise. who living in professed doubt of the Godhead, after better illumination and repentance, did often protest, that the vicious life of a knowing man in that town, did conjure up those damnable doubts in her soul. The difference betwixt Divinity and other sciences, is, that it is not enough to know, but you must do it; as lessons of Music must be practised; and a copy not read only, but acted. [The spirit of Jacob their father revived] How will our spirits exalt and triumph, when we shall hear the last trump, see the mestengers and wagons sent for us? consider the crowns, sceptres, Kingdoms, glories, beauties, Angelical entertainments, beatifical visions, sweetest varieties, felicities, eternities, that we are now to be possessed of? Surely, as Aeneas and his company, when they came within view of Italy, after long tossing in the Mediterranean and Aegean Seas, joyfully cried out, Italiam, Virg. Italiam primus conclamat Achates; Italiam socii laeto clamore salutant: And as when Godfrey of Bulloine, and his company went to Jerusalem; as soon as they saw the high turrets, they gave a mighty shout, that the earth rang; so when we shall see the battlements of the new Jerusalem, what acclamations will it ring of, & c? Vers. 28. It is enough, joseph is yet ali●e] l●cob rejoiceth more for his life, than his honour. Why is living man sorrowful? Lam. 3.39. yet he is alive; that's a mercy, amidst all his miseries. before I die] This he speaks after the manner of old men, whose song is ' My breath is corrupt, my days extinct, the graves are ready for me, Job 17.1. CHAP. XLVI. Vers. 1. And came to Beersheb●. A Place, 1. Consecrated to God's worship. 2. Where he and his fathers had met God, and received many mercies. 3. That lay in his way from Hebron to Egypt. But say it had been out of his way, yet it had been nothing out of his way to go thither, and seek God. A whet, is no let; a bait by the way, no hindrance; the oiling of the wheel, furthers the journey. As it is, Tithe, and be rich; so, Pray, and be prosperous. But say it should be some prejudice, Is it not wisdom, 2 Chron. 25.9 to make God's service costly to us? Cannot he make us amends? give us much more than the hundred talents? Is any thing lost by his service? Prayer furthers thrift. The night of Popery will shame many of us; who in their superstitious zeal, had this proverb, Mass and meat, hindereth no man's thrift. The very Heathen offered sacrifices, when they took journeys; as Festus witnesseth. Fest. lib. 14. Vers. 2. Here am I.] Josephus tells us, he said, who is there? He seems never seriously to have read the Bible; Lib. 1. Antiq. but only in transcursu, & quasi aliud agens. Quod vere ad bisto●iam Vet. Test. cam suse et magis ex vulgi intellectu in Josepho inveniunt. Barcl. paraen. Is not that then a proper excuse for the Church of Rome her sacrilege, in robbing the vulgar of the holy Scriptures, that she allows them to read Josephus; where they may find the history of the old Testament more plainly and plentifully set forth, then in the Bible? But Barclay, that made this apology, was of the mind (belike) of Walter Mapes, sometimes Archdeacon of Oxford; who relating the gross simony of the Pope, for confirming the election of Reginald, bastard son to jocelin, Bishop of Sarum, into the Sea of : concludes his narration thus. D. Sanderson. Sit tamen domina materque nostra Roma baculus in aqua fractus, et absit credere quae vidimus. Howbeit, far be it from us, to believe our own eyes. Vers. 3. Fear not to go down to Egypt] Cause of fear he might see sufficient: But God would have him not to look downward on the rushing and roaring streams of miseries, that ran so swiftly under him and his posterity; but steadfastly fasten on his power and providence, who was his God, and the God of his father. He loves to perfect his strength in our weakness; as Eliab would have the sacrifice covered with water; that God's power might the more appear in the fire from heaven. Vers. 4. I will go down with thee] That was as good security, as could be. P●rge contra tempestatem forti animo. Caesarem fers, & fortunam Caesaris. For if Caesar could say to the fearful Ferryman, in a terrible storm, Be of good cheer, thou carriest Caesar, and therefore canst not miscarry; how much more may he presume to be safe, that hath God in his company? A child in the dark fears nothing, whiles he hath his father by the hand. [And I will also surely bring thee up again] So saith God to his dying people, when they are to enter into the grave. He will surely bring them back from the jaws of death, to the joys of eternal life. Yea by rotting, he will refine their frail bodies; as the Goldsmith melts a picture of gold, or bruised piece of plate, that's out of fashion, to make it up better. [And joseph shall put his hand upon thine eyes] An ancient and an honourable custom, in use among the Romans also; as Pliny tells us. The eyes are commonly open, lift up to heaven, when men are adying; unless they be such as that Pope was, who breathing out his last, Joh. 24. Sic Benedic. 9 Alexander 6. & Leo 10. Bell. de arte moriendi, lib. 2. cap. 10. said, Now I shall know whether the soul be immortal, or not. Or that desperate Advocate in the Court of Rome, mentioned by Bellarmine, who dying, used these words, Ego propero ad inferos, neque est, ut aliquid pro me agate Deus. But jacob had hope in his death; and joseph had the honour of closing up those eyes, that shall shortly see God again in the flesh, job 19.26. Vers. 5. And jacob risen up from Beersheba] The word (risen up) is Emphatical, and imports, that his heart was lightened, and his joints oiled, and nimbled, as it were, with the heavenly vision. As when he had seen God at Bethel, he lift. up his feet, and went on his way lustily, Gen. 28.1. so here, as fast as his old legs would carry him; Act. & Mon. as Father Latimer said to Ridley, when they were going to the stake. And as it is recorded of good old Rawlins White, Martyr; that whereas before, he was wont to go stooping, or rather crooked, through infirmity of age, having a sad countenance, Act. & Mon. fol. 1415. and very feeble complexion, and withal, very soft in speech and gesture; now he went and stretched up himself, not only bolt upright (as he went to the stake,) but also bare, withal, a most pleasant and comfortable countenance, not without great courage and audacity, both in speech and behaviour. In like sort, jacob here, having sought God, and received a gracious promise of his presence and protection, risen up merrily from Beersheba, and doubts not to follow God, whithersoever he shall lead him. Vers. 6. And they took their cattle and their goods] Though Pharaoh sent to them they should not, yet, not willing to be much chargeable, they brought that they had. It is a happiness so to live with others, as not to be much beholden; but rather helpful, then burdensome. He that receives a courtesy, we say, sells his liberty: And the borrower, is servant to the lender. Saint Paul glories in this, to the liberal Corinthians; that when he was present with them, he was chargeable to no man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I dunnied no man, I was no man's trencher-fly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torpedo piscis, cujus ea est natura ut prepius accedentes seque tangentes obstupefaciat. Hine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstupe●, cum alicujus incommode Pas●r. Heil. Geog● pag. 291. Turk. hist. fol. 477.950. He was not of those, that served not the Lord jesus Christ, but their own bellies, Rom. 16. The Duke of Bavaria's house, is so pestered with Friars and jesuites, that, notwithstanding the greatness of his revenue, he is very poor; as spending all his estate, upon these Popish Parasites. Such among the Turks are the Dervislars and Imailers, that under pretence of religion, live, like body-lic●, upon other men's sweat and labours. Vers. 7. His daughters, and his sons daughters] That is, by a Synecdoche integri; his niece Serah, and his daughter Dinah; who came down with the rest into Egypt, and therefore was not jobs wife, as the jews would persuade us. Vers. 12. And the sons of Pharez were Hezron] Hezron and Hamul, not yet born, are reckoned in stead of Er and Ona●, who were dead before the descent into Egypt. See Funccius his Chronolog. Comment. A. M. 2273. Vers. 26. Which came out of his loins] Heb. è femore ejus, A modest description of generation, by the instrumental and material cause thereof. And because it is said, that so many souls came out of jacobs' body; Augustine moves the question here, whether souls also are not begotten, as well as bodies? Anon igitur animae propage●tur extraduce? Argumenta post trid●um demum solve. Melancthon. Chemnitius. And when the learned Father demurred, and would not presently determine the point; a rash young man, one Vincentius Victor (as Chemnitius relates it) boldly censured the Father's unresolvedness: and vaunted that he would undertake, to prove by demonstration, that souls are created, de novo,, by God. For which peremptory rashness, the Father returned the young men, a sober reprehension. But, souls are, doubtless, here put for persons, which the Latins call Capita. Vers. 27. Threescore and ten] Saint Steven reckons 75. Act. 7.14. And so the Greek translateth here, which Steven seemeth to follow; as doth likewise Saint Luke for Cain●n, Chap 3. 36. That translation being then received, and they not willing to alter it. The jews say, that these seventy souls were as much as all the seventy nations of the world. And Moses tells them, that whereas their fathers went down into Egypt, with seventy souls; now jehovah had made them, as the stars of Heaven for multitude, Deut. 10.22. Vers. 28. And he sent judah before him] A good man guides his affairs with discretion, Psal. 112.5. Colos. 2.5. doth all things decently, and in order. It was great joy to the Apostle, to behold the Colossians order, etc. Vers. 29. Presented himself unto him] Joseph a Prince, was no whit ashamed of the poor old shepherd his father, afore so many his compeers, and other Courtiers, that accompanied him; and abhominated such kind of persons. Colonel edmond's is much commended, for his ingenuous reply to a countryman of his, newly come to him, into the low-countries, out of Scotland. This fellow desiring entertainment of him, told him; My Lord his father, and such Knights and Gentlemen his cousins, and kinsmen, Peacham's complete Gentlem. pag. 5. were in good health. Quoth Colonel edmond's, gentlemen, (to his friends by,) believe not one word he says; my father is but a poor baker; whom this knave would make a Lord, to curry favour with me, and make you believe, I am a great man born. See the notes, on Chap. 32. Vers. 10. And he fell on his neck, and wept, etc.] For exceeding joy; what then shall be the meeting of Saints in Heaven! Christ shall say, come ye blessed of my father. As if he should say, where have ye been all this while, my dear brethren? It was a part of his joy, when he was on earth, that we should be where he is, to behold his glory, joh. 17.24. And this he now prays not, but, Father I will that they be with me; ●ugie●dum ad ●l●●issrmam p●triam: ibi pater, ibi omnia. Aug. de civet. Dci. l. 9 c. 16. as that which he had merited for them. And now, what joy there will be, to see them and suaviate them, for whose sake, he shed his most precious blood; through which they may safely sail, into the bosom of the Father. Surely, if Plotinus the Philosopher could say, let us make haste to our heavenly country; there's our Father, there are all our friends: how much more triumphantly, may Christians say so? If Cicero could say, O praeclarum diem cum ad illud animorum concilium caetumque pro ficiscar, ad Catonem meum etc. Cic. de sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Heb. 12.23. O praeclarum diem cum ad illum animorum concilium coetumque proficiscar, etc. O what a brave day will that be, when I shall go to that council and company of happy souls; to my Cato, and other Roman worthies, dead before me: How much more may Christians exult, to think of that glorious night-less day, as Nazianzen calls it, when they shall be admitted into the congregation house of the first born; as the Apostle calls Heaven; and joyfully welcomed by Abraham, David, Paul, etc. Who shall be no less glad of their, then of their own happiness? Who can conceive the comfort of Jacob and Joseph? Or, of those two cousins, Mary and Elizabeth, at their first meeting? But for the joys of Heaven, it is as impossible to comprehend them, as to compass Heaven itself with a span, or contain the ocean in a nutshell. They are such, saith Augustine; ut quic quid homo dixerit quasi gutta de mari, quasi scincilla de foco. Aug. de tripl●ci habitu. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1.44. If the presence of Christ, though but in the womb, made john to spring, and dance a galliard, as the word imports; what shall it do, when we come to Heaven? Sermo non valet exprimere, experimento opus est, saith Chrysostom. It's fit to be believed, then possible to be discoursed, saith Prosper. Nec Christus nec coelum patitur hyperbolen, saith another. The Apostle, after he had spoken of Glorification, breaks forth by way of admiration, into these words; what shall we say to these things? Rom. 8.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4. these word-less words, as he elsewhere phraseth it; and ever uttereth himself, in a transcendent expression, as 2 Cor. 4.17. Where he calleth it a weight of glory; such as, if the body were not by the power of God upheld, it were not able to bear. jacob could hardly hear the news of joseph, and live: but when once he saw him; Now let me die, saith he, etc. Vers. 30. Now let me die] What would this good old man have said, had he s●en Christ in the flesh, Optavit se videre potuisse Romam in flore, Paulum in ore, Christum in corpore. Luk. 2.29, 30. which was one of Augustine's three with ●s? how merrily would he have sung out his soul, as Simem did, who had long looked for the consolation of Israel; and having now laid in his heart, what he leapt in his arms, cries, Nunc dimittas domine: I fear no sin, I dread no death; (as one englisheth it:) I have lived enough, I have my life; I have longed enough, I have my love: I have seen enough, I have my light: I have served enough, I have my Saint: I have sorrowed enough, I have my joy. Sweet babe, let this song, serve for a lullaby to thee, and a funeral for me. O sleep, in my arms; and let me sleep in thy peace. Because thou art yet alive] If this were so great a matter to jacob, what should it be to us, that Christ was dead, and is alive; yea that he ever lives, Act. 7.56. to make request for us? and that he stands at the right hand of his father, (when any Steven of his is stoned;) as ready pressed to interpose betwixt them and any hurt, that may thereby come unto them? If Seneca could say to his Polybius. Fas tibi non est salvo Caesare de fortuna tua queri; how much less cause have we to complain, so long as Christ is a live? Can our hearts die within us, whiles our head is the Lord of life? yea our life, as Saint Paul calls him. Vers. 32. The men are shepherds] The truly virtuous or valorous, are no whit ashamed of their mean parentage, but rather glory in themselves, that their merit hath advanced them above so many thousands, far better descended. Doctor Cox Almoner, and Sir John Cheek, Sir Jo. Heyw. in his Edw. 6. Tutor to King Edward the sixth, were men of mean birth, but so well esteemed (saith the Historian) for virtue and learning, that they might well be said to be born of themselves. So were Iphicrates, that brave Athenian, the son of a cobbler; Eumenes, one of Alexander's best Captains, the son of a Carter; Agathocles King of Sicily, of a potter, etc. And these would many times freely discourse of their beginning, and plainly relate their bringing up, and what their parents were. [And they have brought their flocks] As choosing rather a poor shepherd's life in God's service, then to ruffle it, as Courtiers, out of the Church. So did Moses afterwards, and David, Isal. 84, 10. and the poor Prophet that died so deep in debt; and Micaiah, and those that wandered about in sheepskins, Heb. 11.37. and goatskins, who haply might have rustled in silks and velvets, if they would have strained their consciences. Origen was contented to be a poor Catechist at Alexandria, every day in fear of death, when he might have been with his fellow-pupill Plotinus, in great authority and favour, if not a Christian. Luther was offered a Cardinalship, to have held his tongue. Galeacius Cara●ciplus, a great sum of gold, to have returned to his Marquesdom in Italy, etc. God takes it kindly when men will go after him in the wilderness, in a land not sown, jer. 2.2. that is, choose him and his ways in affliction, and with self-de●iall. Vers. 33. When Pharaoh shall call you] At Athens every man gave an yearly account to the Magistrate, by what trade, Lex illa Solonis inprimis commendatur, ut, quisque quot annis, etc. Textor Epist. Peacham. or course of life, he maintained himself; which if he could not do, he was banished. By the law, Mahomet, the great Turk, himself is bound to exercise some manual trade or occupation, (for none must be idle:) as Solyman the Magnificent, his trade was, making of arrow-heads. Achmat the last, horn-rings for Archers, etc. Vers. 34. Thy servants trade hath been, etc.] They were not ashamed of their trade, though mean and despicable. Tertull. de fug. Persee. Malo miserandum quam erubescendum, saith Tertullian; No lawful calling, but hath an honour put upon it by God; unlawful only, are shameful. Ask a poor scavenger, what his occupation is, he'll answer, I am a Scavenger, Tankard-bearer, etc. Ask an Usurer, Gamester, etc. that question, and he will not say, I am an Usurer, etc. [That ye may dwell in the land of Goshen] Which as it was next to the land of Canaan, so it was most fat, fertile, and fit for their cattle. Sumen totius regionis, the like to Egypt, that Campavia was to Italy; of which, Florus thus writeth; L. Flor. lib. 1. cap. 16. Nihil mollius coelo, nihil uberius solo, nihil hospitalius mari, etc. Liberi, Cererisque certamen dicitur. [For every shepherd is an abomination, etc.] An Israelite is still an abomination to an Egyptian, the righteous to the wicked, Prov. 29.27. and will be to the world's end. And there is no love lost betwixt them. The shepherds of Israel especially, are by profane great ones, thought scarce worthy to wait upon their trenchers; the base sort make songs of them, and the abjects vilify them. Papists make more of hedge-Priests, than most amongst us do of powerful preachers: A sad forerunner of the departure of the gospel. If dishonour kept Christ from Nazareth, Joh. 4.44. much more will it drive him thence, when he is come. CHAP. XLVII. Vers. 1. Then joseph came and told Pharaoh] Scipioni obtrectabat Carbo; Alcibiadi Hyperbolus; Homero Zoilus; Ciceroni Clodius. Habuerunt & suos cuculos omnes docti & heroici▪ THis was great wisdom in him, to do nothing for his friends, (though he were so great a favourite) without the King's privity and approbation. There wanted not those that waited for his halting; envy attends upon honour, and always aimeth at the highest; as the tallest trees are weakest at the tops. Melancthon tells us, he once saw a certain ancient piece of coin, having on the one side, Manl. loc. come. p. 414. Corn. Nepos in vita Batamis & Hannib. Sal. in Catiline. Zopyrus; on the other, Zoilus: It was an emblem of King's courts, saith He; where calumnies accompany the well-deserving; as they did Daniel, Datames, Hannibal, etc. Difficilimum inter mortales est gloriâ invidiam vincere, saith Sallust. How potent that quicksighted and sharp-fanged malignity is, we may guests by that question, Prov. 27.4. Vers. 3. Psal. 104.26. What is your occupation?] That they had an occupation, Pharaoh took for granted. God made Leviathan to play in the sea, but none to do so upon earth. Turks and Pagans will rise up in judgement against the idle. See Notes on Chap. 46.33. Periander made a law at Corinth, that whosoever could not prove that he lived by his honest labour, he should suffer as a thief. The Apostle bids him that stole, Eph. 4.28. steal no more, but labour with his hands the thing that is good, etc. Not to labour, then, with hand, or head, or both, is to steal. Every one must bring some honey into the common hive, Ig●avum sucks pecus, etc. Matth. 25. unless he will be cast out as a drone. Thou idle and evil servant, saith our Saviour. To be idle then, is to be evil; and he shall not but do naughtily, that does nothing. God wills that men should earn their bread afore they eat it, 2 Thess. 3.12. neither may they make religion a mask for idleness, ver. 11. Vers. 4. For to sojourn in the land are we come] And had they returned home again after the death of joseph, they had taken a right course for themselves. But as God had otherwise decreed it, so they thought it best being there; and therefore, not without their own fault, they fell into servitude. Vers. 5. And Pharaoh spoke unto joseph] Kind he was, and constant, Herodot. lib. 4. Cromerus. to so good a servant, as Darius likewise was to his Zopyrus, whom he preferred before the taking of twenty Babylon's; the King of Poland, to his noble servant Zelislaus, to whom he sent a golden hand, instead of that hand he lost in his wars. Vers. 6. If thou knowest any man of activity] Or ability of body and mind; 1 King. 11.28. such as Jeroboam, a mighty man of valour, and fit for the work; prudent and diligent, ingenious and industrious, that hath a dexterity and handiness to the business. Such S. Paul would have all Christians to be, Tit. 3.8, 14. Let them that have believed in God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. saith He, be careful to maintain good works, or profess honest trades, for necessary uses, and that therein they be, their crafts-masters, and excel others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was Cicero's posy from his youth, as himself witnesseth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. And Plutarch tells us, that all his strife and drift was, all his life long, to leave others behind him, and to be the best at any thing he ever undertook. This should be every man's endeavour in his place and station, as that which is good before God, and profitable unto men, as the Apostle there subjoineth. Solomon also assures us, that such shall stand before Kings, and not live long in a low place, Prov. 22.29. Vers. 7. Jacob blessed Pharaoh] That is, he prayed God to bless him, both at meeting and parting. To salute, is comely, but see that ye be hearty, not frothy; prayerful, not complemental. We are heirs of blessing, and must therefore be free of it, 1 Pet. 3.9. Vers. 8. And Pharaoh said unto jacob] This King took not pleasure (as those Persian Kings did) in a wild retiredness, or stern austerity, but in a mild affableness, and heart-attracting courtesy. He shows not himself strange, or Stoical; but sweet and sociable. So Atticus seemed in his carriage, communis infimis, Cor. Nepos Spartan. Dio. par principibus. Adrian the Emperor would most courteously confer with the meanest. Vespasian was wont, not only to salute the chief Senators, but even private persons; inviting them many times to his table; himself again going to their houses, especially, if he found them learned and virtuous. Pharaoh might find jacob both these; and so make very good use of him, as his faithful Counsellor. Princes had learned men ever with them, called Monitors, or Remembrancers; as Dio, had his Plato; Scipio, his Polybius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Patriarchae prae●ipue professionis medicae studi●si fuerunt, ut Abraham, Isaac, Jacob: unde regibus grati, quos postea in doctrina Christiana simul institucru●t. Meclancth. etc. Abimelech made much of Abraham, and afterwards of Isaac; some think it was for their skill in Physic and Astronomy. Why might not Pharaoh find and favour the same worth in jacob, and learn the same wisdom from him, that his Senators, by his appointment, did of his son joseph? Vers. 9 The days of the years of my pilgrimage] All Saints here are Sojourners, all good people pilgrims and strangers, 1 Pet. 2.11. Heb. 11.13, 14. Far they are from home, meet with hard measure; as Israel did in Egypt, as those three worthies in Babylon, Dan. 3. Their manners, are of another manner: hence the world owns them not, joh. 15.19. But God both owns, Isa. 63.13. Psal. 32.8. Isa. 40.11. and honours them: he knows ●heir whole way, Psal. 1.6. Leads them in his hand, guides them with his eye, bears them in his bosom, when ways are rough and rugged: provides mansions for them, Joh. 14.3. where they shall rest in their beds; Isa. 57.2. Matth. 8.11. Gen. 25.8. Jer. 50.4, 5. Psal. 84.7. Ruth 2.10. Gal. 4. Psal. 119.63. Neh. 2.3. 1 Pet. 2.11. Philip. 3.21. feast with Abraham, Isaac, and jacob; walk arm in arm with Angels, Zach. 3.7. Be gathered to their people, Heb. 12.23. to their God, to their Christ, etc. Provided that in the mean while, they set their faces towards Zion; enquiring the way, that they walk therein, from strength to strength; that they take in good part any kindness, as Ruth did; that they put up any unkindness, as Paul did; that they make much of any company, send home by any hand, abstain from fleshly lusts, and have their conversation in Heaven; eating, drinking, and sleeping eternal life; so wishing to be at home, yet waiting the Fathers call: sighing out, when moved to be merry; as the French King did, when prisoner here in England, in the days of King Edward the third: how can we sing songs, in a strange land? Vers. 11. In the land of Rameses'] That is, in the whole territory where Ramases was afterwards built, Exod. 1.11. Vers. 12. And Joseph nourished his Father] For which end, he was sent before by God: and for whose sake, so many thousands were preserved, that else would have perished. What fools then are they, that hunt out the Saints, their only safeguard! and hate them, to whom they own all the good they have? This is, with the foolish dear, to eat up the leaves, that hide them from the hunter. Vers. 13. The famine was very sore] Of this famine, mention is made by Justin: lib. 1. and Orosius, lib. 1. cap. 8. [So that the land of Egypt fainted] Furebat, See Prov. 26.18. saith Junius. The Egyptians in the fifth year of the famine began to rage, if they could have told at what; and were well-nigh mad. So Mark 3.21. Our Saviour's friends, went out to lay hold of him: for they said, he is besides himself. Or, as some render it, he will faint: for, vers. 20. The multitude came so together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gen. 45.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. that they could not so much as eat bread. These Egyptians, whether they fainted or fretted, it was for want of bread, Joseph had foretold them, of this seven years' famine: but saturity and security had so besotted them, that they feared nothing, till they felt it. Fullness bred forgetfulness; and now, they are ready to let fly at others; because pinched with that penury, Prov. 19.3. that they might have prevented. The Wickedness of a man perverts his way, and his heart fret a against the Lord. See it in that furious King, 2 King. 6.33. Vers. 14. And joseph gathered up all the money] There is something than (besides grace,) that is better than money: though Misers will as easily part with their blood, as with their good: Chaldaei nummum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Sanguinem appellant. Constantinople was lost, through the Citizen's covetousness: the like is reported of Heydelberg. Worthy they were, in this name, to have been served, as the great Chaliph of Babylon was, by the great Cham of Tartary. He was set in the midst of those infinite treasures, which he and his predecessors had most covetously amassed; and bidden to eat of that gold, silver, Turk. hist. fol. 113. and precious stones, what he pleased, and make no spare. In which order, the covetous Caitiff kept for certain days, miserably died for hunger: Money is a base thing, than food and raiment: 1 Tim. 6.8. these if we have, let us be content. Vers. 15. Why should we die, in thy presence] When it is in thy power, to save us alive, in this our extreme indigency. Qui non cum potest, juvat, occidit, saith the Proverb. And is it lawful on the Sabbath, to do good, or to do evil; to save, or to destroy a life? Mark. 3.4. Intimating, that not to save, when we may, is to destroy. The Egyptians therefore put Joseph to it: Money they had none, but must have answered, if now it had been required of them, as those Inhabitants of Andros, did Themisto●les. Ingens telum. Necessitas. He being sent by the Athenians for tribute money, told them, that he came on that errand accompanied with two goddesses; Eloquence to persuade, and Violence to enforce them. Whereunto the Andraeans made this answer; that they had on their side, also, two goddesses as strong; Piutarch. necessity (they had it not;) and impossibility, whereby they could not part with that, which they possessed not. Vers. 17. And joseph gave them bread in exchange] An ancient, and yet usual way of traffic, with Savages and Barbarians especially; as in Virginia, etc. Where they usually change, as Glaucus did with Diomedes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. II. lib. 6 Vers. 18. We will not hid it from my Lord] Confess we our pitiful indigence also to God, and he will furnish us, with food and feed. Say with learned Pomeran; Eltamsi non sum dignus, nihi lominus tamen sum indigens. Vers. 19 Buy us, and our land for bread] It was their own desire, therefore no injury. Nay it was charity in joseph, in remitting their services, and taking only their and's: yea liberality, in reserving the fifth part, only, to the King; when husbandmen usually till, for half the increase. And this the Egyptians thankfully acknowledge, Vers. 25. Vers. 20. So the land became Pharaoh's] Regi acquisivit imperium despoticum. This the Egyptians would never have yielded unto, but that stark hunger drove the wolf out of the wood, as the proverb is. Philo judaeus reports, of an heathenish people, who in their wars, used only this expression, to put spirit into their soldiers; Dan. hist. of Engl. Estote viri, libertas agitur. The contention was hot in this land, between Prince and people, for fourscore years together, about liberty, and property; and ceased not, till the great Charter, made to keep the beam right, bet wixt sovereignty, and subjection, was in the maturity of a judicial Prince, Edward the first, freely ratified. Vers. 21. And as for the people, he removed them] So to alter the property of their land, and to settle it upon Pharaoh; who with his own money, had bought it. See his prudence, and policy, for his Lord and Master. So Daniel, though sick, did the King's business, with all his might. These were, as the Philosopher saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; few such now a days. Great need we have all to fly to Christ, who dwells with prudence Prov. 8.12. as Agur did, when he found his own foolishness: It was he, that made Aholiab . Vers. 22. Only the land of the Priests, bought he not] Ministers maintenance, we see, is of the law of nature. Jezabel provided for her Priests; 1 Cor. 9.13. Micah for his Levite. Do ye not know (saith that great Apostle,) that they which Minister about holy things, live of the things of the Temple ● and they which wait at the altar, are partakers with the altar? Where, by holy things, Saint Ambrose understands the law of the Gentiles: by the Altar, the law of the jews. Before them both, Melchizedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tithed Abraham; by the same right, whereby he blessed him, Heb. 7.6. As after them, the Apostle rightly infers, Even so, hath the Lord ordained, 1 Cor. 9.14. that they which preach the Gospel, should live of the Gospel. But where hath the Lord ordained it? Mat. 10.10. The labourer is worthy of his meat, saith Matthew; of his hire, saith Luke: of both, no doubt; as the labourers in harvest, who have better far provided, then ordinary, and larger wages. See Nehemiah's zeal, for Church-maintenance; Chap. 13.10, 14. He knew well, that a scant offering, makes a cold Altar; and that, ad tenuitatem beneficiorum necessariò sequitur ignorantia sacerdotum; Panormitan. Heyl. Geog. pag. 504. as in Ireland, where, in former time, some of the Bishops had no more revenue, than the pasture of two milk-cows, etc. In the whole Province of Connaught, the stipend of the incumbent is not above forty shillings; in some places, but sixteen shillings. Melancthon complains of his Germany, that the Ministers, for most part, were ready to say with him in Plautus: Ego non servio Manl. loc. co●. 472. libenter: herus meus me non habet libenter, tamen utitur me ut lippis oculis. Such use Micah made of his Levite; more fit to have made a Gibeonite, to cleave wood, then to divide the word; and yet he maintained him; and doubted not, thereupon, to promise himself God's blessing. He is a niggard to himself, that scants his beneficence to a Prophet; whose very cold water, shall not go unrewarded. Many rich, Mat. 10. refuse to give any thing to the Ministers maintenance; because they cannot be tithed. Perstringit tenaces. Par●us. But be not deceived; God is not mocked (saith the Apostle, in this very case, Gal, 6.6, 7.) Let him that is taught in the word, communicate unto him, that teacheth, in all his goods. Such tribes as had more cities in their inheritance, were to part with more, to the Priests: such as had less, with fewer, Num. 35.8. The equity of which proportion, is still in force. The jews, at this day, though not in their own country, nor have a levitical Priesthood; yet those who will be reputed religious among them, do distribute, in lieu of tithes, the tenth of their increase, unto the poor: being persuaded, that God doth bless their increase the more; Godw. Heb. Antiq. 277. according to that proverb of theirs, tithe and be rich. But how is both the word, and the world, now altered amongst us? All's thought, by the most, to be well saved, that is kept from the Minister; whom to deceive, is held neither sin, nor pity. Fisco potius apud multos consulitur quam Christo, ac tonsioni potius gregis, Episc. Winton. quam attentioni; as one complaineth. Covetous Patrons, Virgil. care not to sauce their meat, with the blood of souls; whiles by them, Et succus pecori, lac et subducitur agnis: Besides, they bestow their Benefices, non ubi optimè, sed ubi quaestuosissime; being herein worse than these Egyptians, shall I say? nay then the traitor judas. He sold the head, they the members: he the shepherd, they the sheep; he but the body, they the souls; like that Romish strumpet, Rev. 18.13. of whom they have learned it. But let them look to it, lest they rue their wages of wickedness, with judas. In the mean while, let them give us a just commentary upon that, Prov. 20.25. and tell us, M. Harris. who hath authority to take that (from a Church shall I say? nay,) from God, that hath been once given him? We can tell them a sad story, of five servants of Cardinal Wolsey's, employed by him, in tot priorum hominum, donariis intervertendis, Sculter. Annal. pag. 332. saith the Annalist, and came all to fearful ends. Two of them fell out; and challenging the field, One killed the other, and was hanged for it. A third drowned himself in a Well. The fourth, from great riches, fell to extreme beggary, and was hungerstarved. The last, one Doctor Alan, being Archbishop of Dublin, was there cruelly murdered by his enemies. Now, if Divine Justice so severely and exemplarily pursued and punished these, that converted those abused goods of the Church, to better uses without question, though they looked not at that, but at the satisfying of their own greedy lusts: What will be the end of such Sacrilegious persons, as enrich themselves with that, which should be their Minister's maintenance? Sacrum, sacrove commendatum qui clepserit rapseritque Ex duod. tab. Neand. Chron. parricida esto, said the Roman law. It is not only sacrilege, but parricide, to rob the Church. Vers. 25. Let us find grace] That is, do us the favour, to intercede for us to Pharaoh, that we may be his perpetual farmers, and hold of him. It seems that Pharaoh was no proper name, but common to the Kings of Egypt; as Caesar, to the Emperors of Rome; a title of honour, as (His Majesty) amongst us. Otherwise these poor people had been overbold with his name. Vers. 27. Grew and multiplied exceedingly] Hear that promise, Chap. 46.3. began to be accomplished. God dies not in any man's debt. Vers. 28. jacob lived in the land of Egypt seventeen years'] So long he had nourished joseph; and so long joseph nourished him; paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost penny. These were the sweetest days that ever jacob saw. God reserved his best to the last. Mark the perfect man, and behold the upright, for (be his beginning and his middle never so troublesome) the end of that man is peace. Psal. 37.47. A Goshen he shall have, either here, or in heaven. Vers. 29. Bury me not, I pray thee, in Egypt] This he requested, partly, to testify his faith concerning the promised land, heaven, and the resurrection; partly, to confirm his family in the same faith; and that they might not be glued to the pleasures of Egypt, but wait for their return to Canaan. And partly also, to declare his love to his ancestors, together with the felicity he took in the communion of Saints. Vers. 30. Bury me in their buryingplace] That he might keep possession, at least, by his dead body, of the promised land. There they would be buried, not pompously, but, reverently, that they might rise again with Christ. Some of the Fathers think, that these patriarchs were those that risen corporally with him, Matth. 27.57. Vers. 31. And Israel bowed himself] In way of thankfulness to God, framing himself to the lowliest gesture he was able; rearing himself up upon his pillow, leaning also upon his third leg, his staff, Heb. 11.21. In effoeta senecta, fides non effoeta. CHAP. XLVIII. Vers. 1. Behold, thy father is sick] ANd yet 'twas, jacob have I loved. So, Behold, he whom thou lovest, is sick, Joh. 11.3. Si amatur, quomodò infirmatur? saith a Father. Very well, may we say. The best, before they come to the very gates of death, pass oft through a very strait, long, heavy lane of sickness; and this in mercy, that they may learn more of God, and departed with more ease, out of the world. Such as must have a member cut off, willingly yield to have it bound, though it be painful; because, when it is mortified and deadened with straight binding, they shall the better endure the cutting of it off: So here, when the body is weakened and wasted with much sickness, that it cannot so bustle, we die more easily. Happy is he, (saith a Reverend Writer) that after due preparation, D. Hall. Contempt. is passed thorough the gates of death, ere he be ware; happy is he, that by the holy use of long sickness, is taught to see the gates of death afar off, and addresseth for a resolute passage. The one dies like Henoch, and Eliah; the other, like jacob and Elisha; both, blessedly. Vers. 2. And Israel strengthened himself] Ipse aspectus viri boni delectat, saith Seneca; sure it is, that the sight of a dear friend reviveth the sick. One man, for comfort and counsel, may be an Angel to another; nay, as God himself. Such was Nathan to David; B. Ridley to King Edward the sixth; and that poor Priest to Edward the third, who (when all the King's friends and favourites forsook him in his last agony, leaving his chamber quite empty) called upon him to remember his Saviour, Dan. hist. of Engl. 255. and to ask mercy for his sins. This none before him would do, every one putting him still in hope of life, though they knew death was upon him. But now, stirred up by the voice of this Priest, he showed all signs of contrition; and at his last breath, expresses the name of Jesus. Vers. 3. God Almighty appeared unto me at Luz] The truly thankful, keep calendars and catalogues of Gods gracious deal with them, and delight to their last, to recount and reckon them up; not in the lump only, and by wholesale, as it were; but by particular enumeration, upon every good occasion; setting them forth one by one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here, and Ciphering them up, as David's word is, Psal. 9.1. we should be like civet-boxes, which still retain the scent, when the civet is taken out of them. See Psal, 145, 1, 2. Exod. 18.8. Vers. 5. As Reuben and Simeon, they shall be mine.] God hath, in like part, 2 Cor. 6.18. adopted us for his dear children; saying, I will be a father unto them, and they shall be my sons, and my daughters, saith the Lord Almighty. This, S. john calls a royalty, or prerogative, Joh. 1.12. such as he elsewhere stands amazed at, 1 joh. 3.1. And well he may; for all God's children are firstborn, and so higher than all the Kings of the Earth, Psal. 89.27. They, in the fullness of their sufficiency, are in straits, Job 20.22. Whereas the Saints, in the fullness of their straits, are in an All-sufficiency. Vers. 6. After the name of their brethren] That is, of Ephraim and Manasseh; as if they were not their brethren, but their sons. Thus jacob transfers the birthright from Reuben to joseph, 1 Chro. 5.1, 2. Vers. 7. And I buried her there] He could not carry her to the cave of Machpelah; and he would not bury her at Bethlehem among Infidels. This he tells joseph, to teach him and the rest, not to set up their rest any any where, but in the land of Canaan. Vers. 8. Who are these?] Here Jacob seeing Ioseph's two sons, and now first understanding who they were, breaks off his speech to joseph, till the two last verses of the chapter, and falls a blessing his sons; Titus 3.1. teaching us to be ready to every good word and work; laying hold of every hint that God puts into our hands, accounting it a mercy that we may have opportunity. Vers. 9 They are my sons, whom God, etc.] The Lord Christ in like sort, presents us to his heavenly Father with, Here am I, and the children whom thou hast given me. Whereunto the Father replies, as jacob here, Bring them now unto me, and I will bless them. Vers. 11. I had not thought to see thy face] God delights to outbid the hopes of his people, and to be better to them then their deserts, than their desires, yea then their faith, Esay 64.2, 3, 12, 14. As it is storied of a certain Fmperour, that he delighted in no undertaking somuch, as in those that his Counsellors and Captains held impossible: And he seldom miscarried. So God, Exod. 15.11. Vers. 12. from between his knees] That is, from between his father's knees, that he might place them right, to receive the blessing, presenting them again according to their age. This he did for the best; but God only wise had otherwise ordered it. We many times think we do well, when it proves much otherwise. Lean not therefore to thine own understanding, saith the Wise man, Prov. 3.5. but make out to him, that dwells with prudence, Prov. 8.12. Vers. 14. Guiding his hands wittingly] Cognoscebat palpando manibus suis, saith junius: Intelligere fecit manus saith Parleus. An emphatical Metaphor: As if he should say: jacob with his eyes, could not distinguish them, but his hands shall, therefore, Bartol. lib. 1. de ver. oblige. do the office of his eyes. Bartolus writes of Doctor Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men; perceived and read, in every man's countenance, what was their conceit. But that is far more credible, Hier. in Catalogo vitor. illushium. and no less admirable, that Hicrome reports of Didymus of Alexandria; that though he had been blind of a child, little; yet hue as excellently skilled in all the liberal arts; and had written commentaries upon the Psalms and Gospels, being at this time, saith he, eighty three years of age. Vers. 15. God, before whom my fathers walked] This is the highest praise, that can be given to ancestors: this is the crown of all commendation, to have walked with God, as a man walketh with his friend. This is better than a thousand escutcheons. [The God which fed me all my life long] As a shepherd tends and feeds his sheep, Psal. 23.1. & 80.1. jacob looks beyond all second causes, and sees at once, at Bethel, God on the top of the ladder, Gen. 28. Vers. 16. The Angel which redeemed me] Christ the Angel of the Covenant, the Mediator of the new Testament, the Redeemer, the Lamb slain, from the beginning of the world. For we were not redeemed with silver and gold, but with the blood of Christ, as of a Lamb undefiled, 1 Pet. 1.19. Paul by that freedom, Act. 22.28. escaped whipping: we by this, the pain of eternal torment. [And let my name be named on them] Jest any should think it to be some prejudice to them, that they were born in Egypt, and of an Egyptian mother, he adopts them for his own. Vers. 17. And when joseph saw that, etc.] So great a Prophet and diviner, as joseph was, in this was out in his judgement. He seethe not, that man's dignity is not by works, or nature, but grace and election, Rom. 9.7, 8, 11, 12. Vers. 18. Not so my father, etc.] Here are a couple of Holy Prophets, differing in their judgements; yet not about the substance of the blessing, but the circumstance of it: wonder not though such things still fall out it in the true Church, and the Doctors be eftsoons divided, in points less material, and that touch not the foundation. Luther interprets those words of Christ, this is my body. Synechdochiaelly; Calvin, Metonimically. Hence the Jesuits strait cry out; the Spirit of God dissents not from itself: but these interpretations descent one from another, See the peace of Rome. therefore they are not of the Spirit. Now it were easy, to stop their foul mouths, by telling them of their own, far worse differences. But is it not a doleful thing, that we should, with those birds, agnoscere in nostris vulneribus nostras pennas. Brother go to law with brother, and that before infidels? This is the devil's malice, to sow tares, etc. Christ came to destroy his works; yet never were so many possessed, as about that time. Vers. 19 And his father refused, and said] Here are father and son divided, in matter of ceremony; as Bishop Babington observeth. This hath been an ancient quarrel, from the very cradle of the Christian Church. The jewish converts stood hard for a mixture, of Christ and Moses: their rites they called the rudiments of the world, Coloss. 2.8. Because they held them as needful, as the four elements of the world; or as the first letters of the book, to school God's people: Soon after, what a coil was there, among the Primitive Christians, even unto blows, and bloodsheed, Queritur. Aug. suo tempere Ecclesiam, quam miserecordia dei esse liberam vosuit, etc. Pareus in Mat. 15.2. about the time of keeping Easter; and other like trifles, and niceties. Saint Augustine complains, that in his time the Church (which the mercy of God would have to be at liberty,) was woefully oppressed, with many burdens and bondages this way; so that the condition of the jews was, in this respect, more tolerable; for that they were held under, by legal injunctions, and not by humane presumptions. What would this Father have said, to the following times, under the rise and reign of Antichrist? wherein the formality of God's worship, had utterly eaten up the reality of it, (as Pharaohs lean kine did the fatter) and gotten out the very heart, and life of it; as the ivy dealeth by the oak it grows on. Our Heroical reformers; Luther, Zuinglins, etc. pruned and pared off these luxuriancies, for the most part; which caused john Hunt a Roman Catholic, in his humble Appeal to King james, thus to blaspheme. The God of the Protestants, is the most uncivile, D. sheldon's Ma●k of the Beast. op. ded. Scultet. Annal. and ill-mannered God of all those, who have born the name of gods, upon the earth; yea worse than Pan, god of the clowns, which can endure no ceremonies, nor good manners at all. But yet, what a grievous stir was there, about these indifferents, Alsted. Chron. pag. 559. between Luther and Carolostadius, at Wittenberg; between the Doctors of Magdeburg and Leipswick, Anno Dom. 1549. and between Calvin, and his Auditors of Geneva, about wafercakes, at the communion; insomuch as he was compelled to departed the city, till he had yielded they should be used, though he never liked them, B●za in vita but could have wished it otherwise. Who knows not what jars and heart-burnings were here between Ridley and Hooper, two godly Bishops, in King Edward the sixths' time, about cap and surpliss. They could never agree, till they met in prison; and then misery bred unity; then they could hearty bewail their former dissensions, about matters of no more moment. Epist. 36. ad Reg. Elizabeth. Peter Martyr commends it to the care of Queen Elizabeth; that Church-governors' endeavour not to carry the Gospel into England, upon the cart of needless ceremonies. By his advice (among others,) in King Edward the sixths' day's, some people contending for one image, some for another; the King took down all those Bal●ams-blocks. And the very selfsame day and hour, wherein the reformation enjoined by Parliament, was pat in execution at London, by burning of idolatrous images; the English put to slight their enemies, Act. & Mon. 〈◊〉 in Muscleborough field, is Mr. Fox hath well observed. We had Images and other like popish paltrement, pressing in upon us again, and amain, not long since: till God stirred up the spirit of our religious Nehemi this, to step between, and stop the torrent: whom therefore God, I doubt not, will crown with conquest, over all their and his Church's enemies. Vers. 20. And he set Ephraim before] God, many times, sets the younger, before the elder; makes the last to be first; and the first, last; to show the freedom of his grace, and that, he seethe not, as man seethe, 1 Sam. 16, 7. The maids were first purified, and perfumed, before Ahashuerosh chose one: But Christ first loves, and then parifies his Church, Eph. 5.25, 26. and loves, because he loves, Deut. 7.7, 8. And hath mercy, on whom he will have mercy, Rom. 9.18. Vers. 21. Behold I die] This was a speech of faith, uttered without the least fear, consternation, or dismayment, As it was no more, betwixt God and Moses, but go up and die, so betwixt God and jacob; but behold I die. Death, he knew, to him should neither be total, but of the body only; nor perpetual of the body, but for a season only. See both these set forth, by the Apostle; Rom. 8.10, 11. Vers. 22. I have given thee one portion] joseph had the double portion, (as judah the dignity) from Reuben; who had forfeited both, by his incest. And here it appeareth, that the right of the firstborn, to a double portion, was in force, and in use, before that law, Deut. 21.17. as was also the Sabbath, circumcision, and the raising up seed, to a deceased brother [With my sword, and with my bow] That is, with the warlike weapons of my sons, Simeon and Levi, whose victory he ascribeth to himself; not as it was wickedly got by his sons; (for so he disavows and detests it, Chap. 49.) but as by a miracle from heaven, the Canaanites were held in from revenging that slaughter, and made to fear his force and valour. The Chaldee Paraphrast expounds it metaphorically; I took it with my sword and my bow, hoc est, oratione & deprecatione mea, saith He, by my prayer and supplication. Prayers, indeed, are bombardae & instrumenta bellic a Christianorum, saith Luther, a Christians best Arms and Ammunition. The Jesuits pretend and protest, that they have no other weapons, or ways to work, but preces & lachrymas. Whereas, it is too well known, that they are the greatest Incendiaries and boutefeaus of Christendom; and their faction a most agile sharp sword, whose blade is sheathed, at pleasure, in the bowels of every Commonwealth; but the handle reacheth to Rome and Spain. CHAP. XLIX. Vers. 1. Gather yourselves together] THis is jacob's swanlike song▪ his last bequeath, Sic ubi fata v●cant, u●is abjectus in herbis, Ad vada Maeandri concivit albus olor. Ovid. Epist. his farewell to the world; and it is a most heavenly one. The wine of God's Spirit is usually strongest, and best at last, in the hearts of his people: his Motions quickest, when natural motions are slowest; most sensible, when the body gins to be senseless; most lively, when holy men are adying. Look how the Sun shines most amiably toward the descent; and Rivers, the nearer they draw to the sea, the sooner they are met by the tide; so is it with the Saints, when nigh to death, when grace is changing into glory, they deliver themselves usually to the standers by, most sweetly. So, besides Jacob, did Moses, Joshuah, Paul, and He, (in whose one example is a globe of precepts) Our Lord Jesus Christ, in that last heavenly Sermon and Prayer of his, joh. 14.15.16.17. Whereunto, let me add that faithful Martyr, John Diazius, who was cruelly butchered by his own brother, Alphonsus Diazius, and that merely for his religion. See the Notes on Chap. 4. ver. 8. I remember (saith Senarclaeus. his friend and bedfellow, who wrote the history of his death) when he and I were at Newburg, the very night before he was murdered, he prayed before he went to bed, more ardently then ordinary, and for a longer time together. After which, he spent a good part of the night in discoursing of the great works of God; and exhorting me to the practice of true piety. Ego verò illius oratione sic incoudebar, ut cum eum ●iss●● entem audirem, ●piritus ancti verba me audire ex●stimarem. Ibid. Quest. Answ. And truly, I felt myself so inflamed and quickened by his words that when I heard him discoursing, methoughts I heard the Spirit of God speaking unto me. This, and much more, Senarclaeus writes to Bucer; who at that time, had employed Diaz●us to overlook the right printing of a book of his, that was then in the Press. [That I may tell you that which shall befall you] But how knew Moses this last speech of Jacob being born so long after? Partly, by Revelation, and partly also by Tradition. For the words of dying men, are living Oracles; and their last speeches are long remembered. And the accomplishment of all these Prophecies in their due time, as the following Scriptures show, adds much to the authority of Moses' writings, and confirms them to be faithful and true, as He saith, Joh. 21.24. Vers. 2. Hear ye sons of Jcaob, and hearken] Draw up the ears of your souls, to the ears of your bodies, that one sound may pierce both at once. Let him ●hat hath an ear to hear, hear: not only with that outward gristle that grows upon his head, but with his utmost intention of mind, attention of body, and retention of memory, and of practice also. He that hears the Word of God, must hear, as if he did (for so he doth) hear for life and death; he must, as Jacob bids his sons, hear, and hearken. Vers. 3. Virgil. My might and beginning of my strength.] Nate meae vires—. The word here used, signifieth the straining of the body forcibly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to effect a thing much desired; such as was that of S. Paul, Phil. 3.13. and that of Eliah, 1 King. 18.42. when he prayed and prayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.17. as St. james hath it, that is, with utmost intention of affection. [The excellency of dignity, and the excellency of power] That is, saith the Cha●●ee Paraphralt. Excellens principatu & sacerdotio. Both these he forfeited and fell from; so cannot Christians, 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 privileges 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 Physician, 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 forty 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 jacob, 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 uncleanness, let it not be once named amongst you. Spit it out of your mouths, as the Devils drivel. Vers. 5. Simeon and Levi are brethren] Nobile par fratrum, Horat. Metaphora et la. ten Antanaclasis. Piscat. not more in nature, then in iniquity. Here Moses blancheth not over the blemishes, of his progenitors, 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 Caesa●s, Eal bertate sori●sit Imperatorum vitas, qua i●●i vix●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 penmen? they spared not themselves, much less their friends. See my true treasure, pag. 21. Mekerah alii relaumper Graecam ●●con, Machaerae ●●ram Nonincomm●●e. Pareus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D●o. The world encamp. by Sr. Fr. Drake. pag. 53. [Instruments of cruelty are in their habitations] Or, are their swords. Barbarous and brutish persons they were, skilful 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 show 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 o●e of their least cruelties. Vers. 7. O my soul come not thou, etc.] jacob here meaneth, that neither should any, neither would he approve of their perfidy, saith an Interpreter. And yet Th●a us writes, Thuah. that the Pope caused the Massacre of Paris, to be painted in his Palace. Another of them highly extolled in his Consistory the noble act of Clement the Monk, that killed the King of France, I●cob. Revins de vi●is Pont. f. pag. 291. comparing it with the work of creation, incarnation, etc. ●rier Garnet our chief powder plotter, had his picture set among the rest of their Saints, in the Iesu●●es Church at Rome. And Cornel. a Lapide, upon Apocalyps. 7.3. crowns this traitor, with fresh Encomiastics. [In their anger they slew a man] Yea, ●●r. r. Apol. contra lesuit. many innocents'; and then cried out, O remregiam! as Valesius did, when he had slain three-hundred: O pulchrum speaculum; as Hannibal, when he saw a pit full of man's 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 Peers of France, their wives and children; Answ. to Cathol. Supplic, by Gab. powel. with a great sort of the common people, in divers parts of the Realm; 30000 in one month, 300000 in the space of a year. Mahomet the first, Emperor of Turks, was thought, in his time, to have been the death of 800000 men. Selimus the second, in revenge of the loss he had received, at the battle 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 offenders, to execute the whole family; yea, sometimes, the whole kindred. Did not these two brethren in sin, do so, and worse. Vers. 7. Cursed be their anger] Of the mischief 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 jacob] A punishment, suitable to their sin: they conspired to do mischief, and are therefore divided in jacob. 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 knowledge to their brethren; Deut. 33.9, 10. to teach jacob Gods judgements, and Israel his laws. Vers. 8. Judah, thou art he whom thy brethren] All this is chief verified in Christ, and of him to be understood. In him is beauty, bounty, goodness, greatness, and whatsoever else is praiseworthy. Rev. 6.2. He goeth forth, riding on his white horse, conquering and to conquer, Saint Paul, his chief Herald, proclaims 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 in●●diis. In subsidiis. ult. and setting the crown upon his head; as the manner was, among the Romans, that the saved should crown their Saviour's, 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 Lion's whelp] Many Lion-like Lysimachusses came of this tribe: that, as Sampson, and David, first fought with lions, and then with their enemies; all which were types of that lion of the tribe of Judah, Rev. 5.5. The devil is a roaring, lion, Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lies in wait for the Church: but Christ her invincible Champion, is ever at hand for her help, who is also Leo; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Paul hath it, the Lion of the tribe of I●dah, 2 Thess. 1. ult. that delivereth us from the wrath to come. And when this Lion roareth, all creatures tremble, Amos 3.8. Saint Ambrose tells us, that when the Lion puts forth his voice, many creatures that could outrun him, are so astonished at the terror of his roar, that they are not able to stir from the place. And Isidore writeth, that the Lion's whelp, for the first three days after it comes into the world, lieth as it were asleep, and is afterwards roused and raised by the old Lions roaring, which makes the very den to shake. Christ, at the last day, shall come with the voice of the Archangel, and trump of God, etc. And then shall they that sleep in the dust of death awake, some to everlasting life, and some to everlasting horror and amazement, Dan 12.2. Vers. 10. Till Shiloh come] Shiloh is by some expounded, Vsque dum venturae erunt secundinae ejus, id est Judae, ut masculin genua in Heb. ostendit. Athemate Shalab, unde Shaluab, Tranquillitas. Unde Lat. Salvere, Salvus, salvare. Amama. Sub August● cuncta atque continua totius generis humani aus pax fuit, aut pactio. Flor. hist. l. 4. the son of his secundines. The Hebrew word implies, His son, and Her son; that is, the son of the Virgin, that came of the line of judah. Secundines are proper to women. He therefore, whom Secundines alone brought forth, without help of man, is Christ alone, the promised seed. Others render Shiloh, Tranquillator, Salvator, The Safemaker, The Peacemaker, The Prosperer. This Prince of Peace, was born in a time of peace, not long after that Pompey had subdued judaea to the Roman Government, and reduced it into a Province. Then was the Sceptre newly departed from judah; and Herod, an Edomite, made King of the Country. And unto him shall the gathering of the people be] As unto the standard-bearer, Cant. 5.10. the carcase, Matth. 24.28. the desire of all nations, Hag. 2.7. with Heb. 12.25. Totus ipse desideria, saith the Church, Cant. 5.16. and, When I am lifted up, saith He, I will draw all men after me, Joh. 12.32. they follow the Lamb wheresoever he goeth; as the hop and heliotrope do the sun. Verse 11. Binding his foal unto the vine] Vines shall be so plentiful, that as Countrymen tie their asses to briers and shrubs, so shall Judah to the vines, that shall grow thick every where. Where Christ is set up in the power and purity of his ordinance, there is usually a confluence of all inward and outward comforts and contentments. He is the Cornucopia of both to his Church and chosen. Vers. 12. His eyes shall be red, etc.] Wine and milk are used, to signisie plenty of spiritual blessings in heavenly things, Esay 55.1. & 25.6. Vers. 13. Act. 17. Zebulun shall dwell, etc.] It is God that appoints us the bounds of our habitations. Be content therefore; and although we have not all things to our minds, yet having God for our portion, let us cry out with David, The lines are fallen unto me in a fair place, etc. Zebulon is placed by the seaside. Now shore men are said to be borridi, immanes, latrocini●● dediti, omnium denique pessimi. Hence the Proverb, Maritimi mores. And h●●ce, haply, that rash and harsh character that Scal●ger gives of us, Scal. de re Poet. cap. 16. Heyl. Geog. p. 468. Angli p●rfidi, inflati feri, contemptores, stolidi, amentes, inertes, inh●●pitales immanes. His bolt, you see, (saith One) is soon sh●t; and so you may haply guests at the quality of the Archer. Be it that our Ancestors were such, yet the Gospel hath civilised us at least▪ whatever the more be. Christ left Nazareth, and came and dwelled at Capernaum, which is upon the sea-coast, in the borders of Zabulon and Napbtali. Ever since which, The people which sat in darkness, have seen a great light, etc. Matth. 4.13, 16. And when Gilead abode beyond Jordan, and came not to the help of the Lord against the mighty, Reuben was busic about his sheep, Dan about his ships, Asher about his breaches, etc. Zabulon and Naphtali are much commended, Judg. 5.16, 17, 18. for a people that jeoparded their lives unto the death in the high places of the field; that studied and promoted the public, more than their own pirticular interests. Oh, it is a brave thing to be of a pablike spirit, and to study God's ends more than our own. Surely, if ●od saw us to be such, we might have what we would, and God even think himself beholden to us. Shall a Heathen say, Cicero. Loel. Non nobis solùm nati sumus, etc. And again, Mihi non minoris curae est, qualis resp. post meam mo●tem futura sit, quam qualis hodiè sit? And shall Christians be all for themselves, looking only to their own things, and not to the things of one another, the common good of all especially? S. chrysostom upon those words, 1 Cor. 10.33. Not seeking mine own profit▪ etc. saith, that to seek the public good of the Charch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to prefer the salvation of others, before his own safety and commodity, is the most perfect Canon of Christianity, the ●●●ghest pitch of perfection, the very to●-gallant of Religion. And, I could not but love the man (saith Theodosius the Emperor, concerning Ambrose) who when he died, Magis de Ecclesiarum statu, quam de suis periculis angebatur; was more troubled for the Church's troubles, then for his own dangers. This made the same good Emperor say, that he knew none that deserved to be called a Bishop, but Ambrose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul n. Nolan. in vita Amb. He was called the walls of Italy, whiles he lived: As when he died, Stilico the Earl said, that his death did threaten the destruction of that whole country. Vers. 14. Issachar is a streng ass, etc.] He so commends his strength, that withal, he condemns his dulness. This Christ can so little abide, that he said even to Judas, That thou dost▪ do quickly. God utterly refused an ass in sacrifice. The firstling of an ass must either be redeemed, or have his ne●● broke. Bellarmine gives the reason, (and it is a very good one) quia tardum & pigrum animal, because it is a slow sluggish creature, segnis quasi seignis, without fire; heavy to action, which God, who is himself a pure act, cannot abide. Vers. 15. And he saw that rest was good] He submitted to any burdens and hard conditions, for quiet life. This was a low poor spirit; and his posterity were, for the general, very unworthy and vile. For Issachars' lot fell in Galilee, Josh. 19.18. etc. Now, doth any good come out of Galilee? The best that we read of them, was, that they had understanding of the times, 1 Chro. 12.32 to know what Israel ought to do, and were therefore in great account with David. But for action, it seems they were heavy-spirited, dullmettaled men; much like those potters, mentioned, 1 Chron. 4.23. that dwelled among plants and hedges; the base brood of their degenerated forefathers in Babylon. Ho, ho, come forth and sty from the land of the North, said the Lord unto them, Zach. 2.6. Cyrus also had proclaimed liberty to all that would, to return to Jerusalem But these dull drones, because they got a poor living by making of pots for the King of Babylon, they thought themselves well as they were; and chose rather to stay under the hedges of Babylon. These are res obsoletae, (so Junius renders the text there) things worn out and forgotten, and indeed they deserve to be forgotten. Vers. 16. Dan shall judge] Here is an allusion to his name in the Original; q. d. the Judger shall judge. This is an high honour, to sit in the seat of judicature, and no less a burden: Fructu● honos oneris, fructus honoris onus. They that are called to this office, must neither spare the Great for might, nor the mean for misery; as they must have nothing to lose, so nothing to g●t neither; they must be above all price or sale; and straining out all self-affections, Deut. 16.20. see to it, that Justice, justice, as Moses speaks, that is, pure justice, without mud, run down as a mighty torrent. Vers. 17. Dan shall be an adder by the way] He shall subtly set upon his enemies, and suddenly surprise them: as they did the men of Laish; and as Samson, of this tribe, did the Philistims. Moses saith, Leonina pelli vulpinam assuere. Dan is a Lion's whelp, Deut. 33.22. But when his Lions hid would not serve turn, he could piece it out with his fox-skin or serpent's slough; he could, if not outfight his enemics, outwit them: And, — dolus, Virg. and virtus, quis in host requirat? Of Decebalus King of Dacians it is reported, to his singular commendation, that he could, optimè insidias facere, praelium committere, optimè uti victoriâ, et acceptam cladem ferre moderatè. All which were the parts and points, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in vita Domit. of an excellent warrior. Vers. 18. I have waited for thy salvation] A sudden and sweet ejaculation; either, as feeling himself faint, and spent with speaking, he desires to be dissolved, and so to be freed from all infirmities: Or else, foreseeing the defection of this tribe to idolatry, and their many miseries thereupon; he darts up this holy desire to God for them, and himself, in them. Good Nehemiah is much in these heavenly ejaculations: And the ancient Christians of Egypt, were wont to use very short and frequent prayers, saith Augustine; lest, in longer, their fervour of affection should suffer diminution: N● per moras evanesceret et bebetaretur oratio. Aug. Exod. 14.15. joh. 16.33. Why criest thou unto me, saith God to Moses? This was but a sudden desire darted up. Vers. 19 Gad, a troop shall overcome him, but] This is every good Christians case, in the Spiritual warfare; he conquers, but comes to it, through many conflicts and counterbuffs, Apoc. 13.7. He made war upon the Saints, and overcame them: for a season it may be, according to humane conceit howsoever. But Chap. 12.11. They conquered and overcame him, according to the truth of the thing, by the blood of the lamb, in whom they do overcome, and are more than conquerors, Rom. 8. This was fulfilled in the tribe of Gad, 1 Chron. 5.18, 19, 20. Vers. 20. Out of Asher, his bread shall be fat] The kidneys of wheat, as the Psalmist hath it, Psal. 81.16. Or choicest breadcorn. Moses expoundeth this; Asher shall dip his foot in oil, Deut. 33.24. That is, he shall dwell in the horn of the son of oil, as the expression is, Isai. 5.1. Or in a very fruitful corn-countrey; which was a singular blessing, according to his name, which signifieth bliss and happiness. [He shall yield dainties for a King] Kings use to feed of the finest. Yet of Augustus we read, that he was never curious in his diet, but content with ordinary and common viands. He never drank but thrice at one meal, and lived near fourscore years. Queen Elizabeth of England, New-landors cure by Sr. Edw. Vaughan. Camd. Elisab. Sabellic. AEnead. 2. Plures pereunt gulâ quam gladio, lancibus quam lanceis, crapulâ quam capul●, etc. Heidfeld. did seldom eat but one sort of meat, risen ever with an appetite, and lived about seventy years: King Edward the sixth, called her by no other name, than his sweet sister temperance. Contrarily, Sylla the Roman Dictator, by surfeiting and banqueting, at last got a most miserable disease, and died full of louse. Surfeters either dig their graves with their own teeth: (The Grecians called the intemperate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as wanting health:) Or else they come to some untimely end, by the just judgement of God; as those monstrous Epicures Caligula, Heliogabalus, Geta the Emperor, who was served in with dainties by the Alphabet. One while he would have anserem, anatem aprum. Another time, he would have phasianum, farra, ficus: Sometime again, pullum, pavonem, Bruson. lib. 3. cap. 1. perdicem, porcellum, piscem, pernam, etc. This was one of those Caesars, who got nothing by their honour, but ut citius interficerentur. Vers. 21. Naphtali is a hind let lose] Swift of foot; and which when it slieth, looketh behind it, saith the Chaldee Paraphrast, on Cant. 8.14. This was fulfilled in Barac of this tribe, judg. 4.6, 10, 15, 16. Veget. lib. 1. cap. 24. which who went up on his feet, against Sisera's iron chariots; were first a terror, and afterwards a scorn, as Vegetius saith of chariots, armed with scythes and hooks. Origen observes, that in all the victories God gave his people in Canaan, he never used the help of horses. The adversaries, both Egyptians and Canaanites had chariots, and horses; not so Isracl. A horse is a warlike creature, full of terror, job 41.20. Prov. 21.31. So swift, that the Persians (as Pausanias hath it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paus. Prov. 21.31. dedicates him to their God the Sun; as the swiftest creature, to the swiftest God. But what saith David; An horse is a vain thing for safety, Psal. 33.18. And to the same purpose, Solomon; A horse ●s prepared for the day of battle: but (when als done,) salvation is of the Lord. This, Barac with his friend Deborah, found, and celebrated▪ in that famous song, judg. 5. [He giveth goodly words] In the aforesaid Song. Christ also began to utter his words of grace, in the land of Nepthtali, Mat. 4.13. And this is the Reason, that as of the children by Leahs side, judah obtained the first place, among those that were sealed, Revel. 7. because Christ sprang of him; so of those on Rachel's side, Nephtali is first named, because there he dwelled; (at Capernaum where he had hired a house,) and preached, ut ubique superemineat Christi praerogativa, saith a learned Interpreter. Medes in Apocalyps. Compare with this text, Deut. 3●. 23. and then observe, that good words do ingratiate with God and men. Vers. 22. Joseph is a fruitful bough] Of the vine, saith the Chaldee Paraphrast. Uno anno septies fructus sufficit. Vnde pomum decerpseris, alterum fine mora protuberat. Solin. But it may be, jacob meant it of the Egyptian figtree, whereof Solinus reporteth, that it beareth fruit, seven times in the year; pull one fig, and another presently puts forth, saith he. Vers. 23. The archers have sorely grieved him] These were his barbarous brethren, that sold him; his adulterous mistress, that harlot-like, hunted for his precious life; his injurious Master, that without any desert of his, imprisoned him; the tumulcuating Egyptians, that pined with hunger, perhaps, spoke of stoning him, as 1 Sam. 30.6. and the envious courtiers, and enchanters, that spoke evil of him before Pharaoh, to bring him out of favour: as the jerusalemy Targum addeth. All these arrow-masters, as the Hebrew here hath it, set against joseph, and shot at him, as their but-mark; willing to have abused him, but that God's grace, providence, and unchangeable decree (called here, Joseph's bow and strength, vers. 24.) would not permit them; as those cruel Turks, did one john de Chabas a Frenchman, at the taking of Tripoli in Barbary. Turk hist. 756. They brought him into the town; and when they had cut of his hands, and nose, put him quick into the ground, up to the waist, and there, for their pleasure, shot at him with their arrows, and afterwards cut his throat. Vers. 24. But his bow abode in strength] He gave not place to them by subjection, Cal. 2.5. Prov. 24.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phlt. no not for an hour. If thou faint in adversity, thy strength is small, saith Solomon. joseph did not, but as it was said of old Rome; Roma cladibus animosior; and as of Mithridates, he never wanted courage, or counsel, when he was at the worst; so neither did joseph: Virtus lecythos habet in malis. The sound heart, stands firm under greatest pressures, 2 Cor. 1.9, 12. Whereas if a bone be broke, or but the skin rubbed up, and raw; the lightest load will be troublesome; hang heavy weights, upon rotten boughs, they presently break. But josephs' were green and had sap. By the hands of the mighty God of Jacob] It was said of Achilles, that he was Styge armatus; but Joseph was Deo forti armatus, and thence his safety. He used his bow against his adversaries, as David did his sling against Goliath. He slung, saith One, Bucholcer. perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset ac implicuisset, as if he had wrapped up God in his sling. Vers. 25. Who shall help thee] God hath, God shall, is an ordinary way of arguing; it is a demonstration of Scripture Logic, as Psal. 85.1, 2, 3, 4. So 2 Cor. 1.10. Every former favour is a pledge of a future. [With the blessings of heaven above, etc.] God shall hear the heaven, the heaven shall hear the earth; and the earth shall hear the corn, wine, and oil: the genealogy of all which is resolved into God, Hos. 2.21, 22. [with the blessings of the breasts, and of the womb] Yet rather than Ephraim shall bring forth children to the murderer, the Prophet prays God to give them (as a blessing, as some think) a miscarrying womb, Matth. 24.19. and dry breasts, Hos. 9.13, 14. And our Saviour saith, Woe be to such as are with child, and give suck in those days of war and trouble. Vers. 26. Above the blessings of my progenitors] Chief, because Jacob pointed them out the particular tribe, whereof, and the very time, wherein, Shiloh should come. This mystery was made known to the Church, not all at once, but by degrees. Adam was told, the seed of the woman should break etc. but whether Jew or Gentile, he heard not a word. Abraham the Hebrew, long after was certified, that In his seed all nations should be blessed; but of what tribe Christ should come, till now, the world never heard. After this, David was made to know, that Christ should be a male; but that he should be born of a Virgin, was not known till Esay's time. Thus God crumbles his mercies to mankind; and we have his blessings by retail, (saith One) to maintain trading and communion betwixt him and us. So the cloud empties not itself at a sudden burst, but dissolves upon the earth, drop after drop. unto the utmost bounds of the everlasting hills.] Spiritual blessings in heavenly things, whereof those temporals afore promised, Eph. 1.3. were but types and pledges. Whence David doubts not to argue from temporals to spirituals, Psal. 23.5, 6. God in the Church's infancy fed them, and led them along, Sunt qui autumant hanc proph●tiam Paulo applicari debore. Bez. Annot. ad Act. 83. by earthly to heavenly blessings, speaking unto them as they could hear. Vers. 27. Benjamin shall ravin as a Woolf] There are that think, that this aught to be applied to S. ' Paul the Benjamite; who while he was Saul, not content to consent to S. Stephen's death, (though it be all one to hold the sack, and to fill it; to do evil, and to consent unto it,) Act. 8.1, 3. he made havoc of the Church, like a ravening Wolf; entering into houses also, and haling men and women to prison. Yea, Act. 9.1. he lies breathing out threaten and slaughter, panting and windless, as a tired Wolf: and having recovered himself, is marching toward Damascus for more prey: But met by the chief shepherd, of a Wolf, he is made a Lamb, Esay 11.6. not once opening his mouth, unless it were to crave direction; What wilt thou have me to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philip. 3.14. 2 Cor. 5.13. with Act. 26.11. Sand's his survey of West. Relig. Lord? After which time, he never persecuted the Saints so fast, as now he pursues and presses hard toward the high prize; and as mad every whit, he is thought to be for Christ, as ever he was against him. The papists, some of them, have censured him for a person, and said, that there was no great reckoning to be made of his assertions. Is this blasphemy in the first or second table, say you? Porphyry, the Philosopher, could say, that it was pity such a man as Paul, was cast away upon our religion. And the Monarch of Morocco, told the English Ambassador in King John's time, that he had lately read Paul's Epistles, which he liked so well, that were he now to choose his Religion, Heyl. Geog. pag. 714. he would, before any other, embrace Christianity. But every one ought, said He, to die in his own religion: And the leaving of the faith wherein he was born, was the only thing that he disliked in that Apostle. Vers. 28. Blessed them every one according etc.] These hard blessings (to some of them especially) hindered not the covenant. Still they were Patriarches, and heirs of the Promises. Afflictions, how sharp soever, show us not to be castaways. If a man should be baited, and used as a dog or a bear, yet so long as he hath humane shape, and a reasonable soul, he will not believe he is either dog or bear. Let not crosses cause us to take up hard thoughts of God, or heavy thoughts of ourselves, as if out of his favour; but account it a mercy rather, that we may scape so; and be judged here of the Lord, that we may not be condemned with the world. Jacob is here said to have blessed all his sons. He rather seemed to curse some of them. And for his well-beloved Benjamin, Parum auspicata & honorifera videtur haec prophetia, saith Pareus. But because they were not rejected from being among God's people, (as Ishmael and Esau were, for less faults perhaps) though they were to undergo great and sore afflictions, they are said to be blessed, yea and they shall be blessed, as Isaac said to his whining son, Esau. Vers. 29. I am to be gathered, etc.] That is, I am now going to heaven; whereof being so well assured, what wonder though he were so willing to die? I know that my Redeemer liveth, saith Job; I know whom I have trusted, saith Paul: Ipse viderit ubi anima mca man sura fit, qui proea sic sollicitus suit, ut vitam pro ea posuerit. Luther Occidere potest, ladere non potest. And what shall become of my soul when I die, let him see to it, who laid down his life for it, said Luther. Death may kill me, but cannot hurt me, said Another. This assurance of heaven is, as Mr. Larymer calls it, the sweetmeats of the feast of a good conscience. There are other dainty dishes in this feast, but this is the banquet. Vers. 33. He gathered up his feet] He quietly composed himself, as it were, to sleep in Jesus. He had stretched out himself before (saith Musculus) as well as he could, for reverence to the Word of God, which he delivered, etc. [And was gathered to his people] To the general Assembly and Church of the firstborn, whose names are written in heaven, Heb. 12.23. In Jerusalem records were kept of the names of all the citizens, Psal. 48.3. So is it in Heaven, where Jacob is now a denizon. CHAP. L. Vers. 1. And Joseph fell upon his father's face] AS willing to have wept him alive again, if possible; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famulor, curo i remedia morbo adhibco. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adrian. Imp. Tritum est, nullum medicum esse peritum, nisi 30 homines, Orco demiscrit. Farewell Physic, was Chaucer's Motto. Olim exponebatur aeger obvio cuilibet sanandus. yet more moderate than his father had been in the supposed death of him, by an evil beast devouring him. But of mourning for the dead, see Notes on Chap. 23.2. Vers. 2. And joseph commanded his servants the Physicians] Physicians (it seems) were formerly of no great esteem; perhaps it was, because, through ignorance, they many times officiously killed their patients. We know who it was that cried out, upon his deathbed, Many Physicians have killed the Emperor. And it is grown to a Proverb; No Physician can be his crafts-master, till he have been the death of thirty men. The Egyptians, to prevent this mischief, appointed for every ordinary disease, a several Physician; enjoining them to study the cure of that only. And till then, the fashion was to lay the sick man at his door: where every passenger was bound to inquire the nature of his disease; that if either himself, or any within his knowledge, had recovered of the like, Plutarch. Herodot. lib. 1. he might tell by what means, or stay to make trial of that skill he had upon the Patient. Physic is, without question, the ordinance of God, Exod. 15.26. Exod. 31.19. He styles himself, Jehovah Rophe, the Lord the Physician. And a Physician is more worth than many others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. saith the Heathen Poet. Use them we must, when there is need, Mar. 2.17. 1 Tim. 4.4. but not idolise them; as 2 Chron. 16.12. [And the Physicians embalmed Israel] According to the custom of that country; Herodot. Euterpe. Plin. lib. 11. cap. 27.2 Chron. 16.14. & 21.16. concerning which, he that will see more, may read in Heredotus and Pliny. This custom continued also in after-ages, as well among Jews as Gentiles. But the Devil turned it, in time, into most vain superstition, both among the Greeks, whom Lucian frequently jeers for it; and among the Latins; witness that of Ennius, Tarquinii corpus bona foemina lavit & unxit. joseph embalmed his father's corpse, partly to honour him with this solemnity; and partly, to preserve him for so long a journey; but principally, to testify his faith of the Resurrection, and that incorruption he hoped for at the last day. Some think the Apostle hath relation to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voce medi●. in that, 1 Cor. 15.29. and they read it thus; Why do they then wash over the dead? Confer Act, 9 37. Vers. 3. And the Egyptians mourned for him seventy day's] Longer than joseph mourned; they did it through ignorance, and as men without hope; (for both which, see 1 Thess. 4.13.) joseph could look thorough h●s own loss, and see his father's gain beyond it. Besides, Hieron. ad Julian. he could say, as Hierome in like case, Tulisti, Domine, patrem, quem ipse de leras: Non contristor quòd recepisti; ago gratias, quò dedisti. Cic. de ●inib. lib. 2. And if Epicures could comfort themselves in their greatest dejections, ex praeteritarum voluptatum recordatione; How much more could joseph now? not only by calling to mind this last seventeen years' enjoyment of his dear father, beyond all hope and expectation; but chief, that happy change his father had made, from darkness to light, from death to life, from sorrow to solace; from a factious world, to a heavenly habitation, where he drinks of that torrent of pleasure, without let or loathing. Vers. 4. Speak, I pray you, in the cars of Pharaoh] He spoke not to the King himself, but set others a work. Not because he was fallen out of favour, Parcus. (for he had the happiness to be favourite to five Kings, Orus, Amasis, Chebron, Amenophes, and Mephiris, in the eleventh year of whose reign, he died) but because he was now a mourner; and such were not wont to come before Kings, Esth. 4.2. though none but such as mourn, are suffered to come before God, Matth. 5.4. Vers. 5. In my grave which I have digged for me] An usual thing of old, 2 Chron. 16.14. Matth. 27.60. See the Notes on Chap. 23. vers. 9 Quintillus Plautianus, an ancient Senator of Rome, in the days of Severus the Emperor, Postulavit, ut ea quae ad sepulturam suam comparaverat, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. being wrongfully accused and condemned to die, desired afore his death, to see those things that he had long since laid by for his burial. Which when he saw to be little worth with long lying, Quid hoc rei est, inquit? itane cunctati sumus? What a thing is this, said He? Have we made no more haste to die then so? Ver 6. As he made thee swear] Oaths must be religiously kept, even those that are private, betwixt friend and friend. For although whatsoever is more than Yea and Nay, in our ordinary communication, is evil, Matth. 5.37. yet a private oath, (as betwixt Boaz and Ruth) so it be sparingly and warily used, is not unlawful. For in serious and weighty affairs, if it be lawful in private to admit God as a Judge, why may he not as well be called to witness, and to avenge? But this only in case of necessity, when Yea and Nay will not be taken. Vers. 7. And with him went up all the servants] That is, most of them; as Matth. 3.5. In doing the Patriarch this honour, they stand renowned for thankful men; and such (saith One) are worth their weight in gold. Blessed be he of the Lord, who leaveth not off his kindness to the living and to the dead Ruth 2.20. But how base was Bonner, that railed so bitterly against his Patron Cromwell, Act. & Mon. 1089. (whose creature he had been) after his death; calling him the rankest heretic that ever lived, and that it had been good he had been dispatched long ago? And Cardinal Pool played the unworthy man, in having an intent to take up King Henry the eighth's body at Windsor, and to have burned it. Ibid. 1905. This the Papists did to Paulus Phagius, a learned Germane, that died at Cambridge, being sent for over by King Edward the sixth. And although they never heard him speak, Ibid. 1789. for he died soon after his coming into the Realm, having not time either to dispute, or preach here, yet they unburied him, and burned his bones. Of all fowl, we most hate and detest crows; and of all beasts, those called Jackals, (a kind of foxes in Barbary) because the one digs up the graves and devours the flesh; the other picks out the eyes of the dead. D. Featly his Transubstant. exploded. 219. Vers. 10. And he made a mourning for his father] Not seventy days, as those Infidels did, vers. 3. But why mourned he at all, Ob. Sol. sigh God had signified his will? So far forth as something concurs with God's Will, that is grievous to us, we may mourn moderately without offence. Vers. 11. Abel-Mizraim, which is beyond jordan] A gracious providence of God, (as Piscator well observeth) that for the confirmation of the Israelites faith, when they were to pass over Jordan, and afterwards, there should be a standing monument there, of the transportation of jacobs' body out of Egypt, into Canaan, Rom. 8.28. for burial-sake. Thus all things work together for good to Gods beloved. Vers. 15. joseph will peradventure hate us] An ill conscience, we are sure, still haunts them as a hell-hag, and fills them with unquestionable conviction and horror. Better be langold to a lion, then to an unquiet conscience. See Notes on Chap. 4. ver. 14. and Notes on Chap. 42. ver. 21. Such take no more rest, than one upon a rack, or bed of thorns. There were not many to kill Cain besides his father and his mother, and yet he cries, Every one that finds me, etc. Vers. 16. Thy father did command, &c] It is a just question, whether there were ever a true word of all this. For jacob, probably, never knew how ill they had used joseph, as is abovesaid: But if this had been his command howsoever, as they pretend, would not jacob have spoken himself for them to joseph, afore he died? Prov. 29.25. Fear of man causeth lying, Zeph. 3.13. and so brings a snare to the soul. Vers. 17. Forgive I pray thee now] In this case a man is bound, not only to let fall all wrath, and desire of revenge, but to make a solemn profession of hearty forgiveness, Luk. 17.4. If the wrongdoer say, I repent, you must say, I forgive; as ever you hope to be forgiven of God. Our Saviour, Luk. 11.14. seems to make our forgiving our trespassers, the intervenient cause (that which they call Sine qua non) of God's forgiving us. Mark this, lest we be constrained to do, as Latimer reports of some in his days, that being not willing to forgive their enemies, would not say their Paternoster, lest they should therein curse themselves; but instead thereof, took their Lady-Psalter in hand, because they were persuaded, that, by that, they might obtain forgiveness of favour, without putting of so hard a condition, as forgiveness of their enemies. [For they did unto thee evil] Joseph had long ago seen their sorrow; never till now, heard their confession; and is abundantly satisfied. Think the same of God. Do but confess, and he must forgive, upon his Faithfulness, 1 job. 4.9. In the Courts of men, it is the safest plea (saith Quintilian) to cry, Non feci; not so here. Take away the iniquity of thy servant, saith David; and to prove himself so, he adds, For I have done foolishly, 2 Sam. 24.10. Acknowledge the debt, and God will forthwith cross the book. Forgive the trespass of the servants of the God, etc.] Nothing should more persuade to unity, than religion, Eph. 4.3. 4, 5. Others may cleave together, as the clay in Nebuchadnezars image; but the Saints only incorporate into each other. Vers. 18. Behold we be thy servants] Oh that God might hear such words fall from us, prostrate at his feet! How soon would he take us up, and embrace us! Deus redire nos sibi, non perire, desiderat, saith Chrysologus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Basil; suffundere sanguinem quam effundere, saith Tertullian. I agnized my sin, and the amends was soon made, saith David, Psal. 32. Vers. 19 Am I in the place of God?] q.d. Can I hurt you, when God intends good to you? Is it for me to cross his decree? Vers. 21. I will nourish you] To requite your kindness, that consulted to starve me, in the waterless pit. This was a noble way of revenging; this was heroical, and fit for christian imitation. If thy enemy hunger, feed him. Vers. 22. And joseph lived an hundred and ten years'] Fourscore of these, he lived in great wealth; and all of them, perhaps, in very good health; as Pliny reports of one Xenophilus, Plin. lib. 7. cap. 5. that he lived 105 years without sickness; which yet was a rare thing, and few men's happiness. Vers. 23. Brought up on joseph's knees] Who with great joy, danced and dandled them. So God is said to do his people, Deut. Pedibus suis inservit. Metaph. a parentibus qui filioles suos quos chares habent, sic tracttant. Cartw. hist. Christi. Sic Shindler. Buxtorf, Qui priù digito coelum attingere videbantur, nunc bumi derepente serpere siderates esse diceres. Bud. 1 Chron. 7.22. Psal. 78.9. 33.3. As some understand it. Vers. 24. And joseph said unto his brethren, I die] A sad saying to them poor souls. For now began their misery and slavery in Egypt. When Epaminondas died, his whole country died with him; the Thebans were never after known by their victories, but by their overthrows. When Augustus died, the Sun seemed to the Romans, to fall from heaven▪ such an alteration presently followed in that State. When Lewis the twelfth departed this world, (saith Budaeus) he that erewhile seemed to touch heaven with his finger, lay grovelling, as if he had been thunderstruck. All Israel's prosperity died with Josiah; and so did their liberty and worldly felicity with joseph. His Nephews, the Ephramites, attempted, before the time, their own deliverance, not long after josephs' death, even whiles their father Ephraim was yet alive, but with ill success, to his great grief and regret. Hasty work seldom ends well: how this of mine will do, I know not, made up (as it might be) in little more than four-moneths space, amidst manifold fears and distractions, at spare-hours: and bearing date, from mine enlargement, Anno Dom. 1643. july the 11. that happy day, that saw me both a prisoner, and a freeman, by the good hand of my God, upon me; to whom be glory and praise for ever. As for this my book (made purposely, to testify my thankfulness to God, mine Almighty Deliverer, See mine Epist. Dedicat. set before my Com. on the four Evangel. and to those, whom he was pleased to use, as instruments of my much-indeared liberty;) such as it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as he said of his Rhetorics: and, if I shall cast in my verdict, Cum relego, Ovid. de Pont. Eleg 1.6. scripsisse pudet, quia plurima cerne, Me quoque, qui scripsi, judice, digna lini, Deo Soli Gloria. FINIS. A COMMENTARY: OR, EXPOSITION UPON THE Second BOOK of Moses, called EXODUS. CHAP. I. Vers. 1. Now these are] Heb. And these are etc. FOR this Book is a continuation of the former history: and this vers a repetition of what was before recorded. 〈…〉. Gen. 46.8. The whole law (say the Schoolmen) is but one copulative. The whole Scripture but Cor & anima Dei (saith a Father) the Heart and Soul of God, Luke 1. 〈◊〉. uttered by the mouth of the holy Prophets which have been since the world began. Vers. 5. And all the souls] That is persons; for souls are not begotten, but infused, being divine particulae aurae. Eccles. 12.7. Aristotle himself saw and acknowledged as much. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 9 the gene. are. Were seventy souls] Moore worth than the seventy nations of the whole world, say the Jews: God reckons of men by their righteousness. Vers. 6. And all that generation] Eâ enim lege nati sumus ut moriamur: God also maketh haste to have the number of his Elect fulfilled; and therefore dispatcheth away the generations. Vers. 7. Increased abundantly] Heb. spawned and bred, swiftly as fishes. Trogus author affirmat in Aegypto septenos uno utero simul gigni. Egypt is a fruitful Country: it is ordinary there, saith Trogus, to have seven children at a birth; Solinus give's the reason, quòd faetifero potu Nilus, non tantùm terrarum, sed etiam hominum faecundat arva. The River Nilus, whereof they drink, makes men, as well as fields, fruitful. But this increase of the Israëlites was also by the extraordinary blessing of God, that they might become a mighty and populous Nation, Deut. 26.5. Vers. 8. A new King] Called Busiris, a most savage Tyrant, as Heathen histories report him. Who knew not] Nothing sooner perisheth then the remembrance of a good turn. The Egyptians are renowned in histories for a thankful people; Diod. Sicul. Lib. 2. But it ill appeared in their dealing here with Joseph; who (had he now been alive) might well have said to them as Themistocles once did to his Athenians, Are ye weary of receiving so many benefits by one man? But herein was fulfilled that of the Wise man, Eccles. 9.15. Vers. 9 More and mightier] He speaks as if he had looked through a multiplying glass. See the Note on Gen. 31.1. Vers. 10. Come let us deal wisely] So as the world's wizards use to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God taketh these foxes in their own craft, 1 Cor. 3.19. Your labouring men have the most and lustiest children. Every Oppressoris a fool, Pro. 28.16. Lest when there fall out any war] It may seem by 1 Chron. 3.21.22. compared with Psal. 78.9. That the Ephraïmites, weary of the Egyptian bondage, and overhasty to enjoie the promised land, invaded the Philistines, and plundered them. But were pursued and slain by the men of Gath, to the great grief of their father Ephraïm, and to the further exasperating of the Egyptians against all the children of Israël; which might occasion also this cruel edict and proceeding against them. It is a singular skill to bear bondage or any other burden wisely and moderately. They that break prison before God's gaol-delivery, get nothing but more irons laid upon them. Vers. 11. To afflict them] Because they would not serve God with gladness of heart, Deut. 28.47, 48. For now they began to go a whoring after the Idols of Egypt, Ezek. 23.8. and 20.5, 7, 8. And they built for Pharaoh treasure-cities] They built also those famous Pyramids (as some think) of which it is reported that for the great height of them, Bucholcer. a man cannot shoot an arrow so high, as the midst of the lower tower, whereon the spire standeth. Turk. hist. sol. 544. Vers. 12. The more they multiplied] As the ground is most fruitful that is most harrowed: and as the wal-nut tree bear's best when most beaten. Fish thrive better in cold and salt-waters, then in warm and fresh. And they were grieved] Or irked, as Moab likewise was because of Israel: they did fret and vex at them, Num. 22.3, 4. Yet they were allied, and passed by them in peace: No other reason, but the old enmity, Gen. 3. and that utter antipathy, Pro. 29.27. Vers. 13. To serve with rigour] Heb. With fierceness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidam cum ferocia voce latinâ ●onserunt. Mercer. so thinking to cow out their spirits, and to exanimate them. So deal's the Turk with the Christians. Vers. 14. Bitter with hard bondage] Did we but live a while (saith One) in Turkey, Persia, yea or but in France, a dream of that liberty we yet enjoie would be as precious to us, as a drop of cold water would have been to the rich man in hell, when he 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 some of them were great writers; I know not whether the Priests were then so officious to them as many are now among the Papists; who say they therefore study Albertus Magnus de secretis mulierum that they may advise the Midwives: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. but I doubt it is for a worse purpose; to gratify and greaten those abominable lusts, wherewith they are scalded. Vers. 16. Then ye shall kill him] No greater argument of an ill cause then a bloody persecution. George Tankerfield the Martyr was in King Edward's days a very papist, Act & Man. fol. 1535. till the time Queen Marie came in: And then, perceiving the great cruelty used on the Pope's side, was brought into a misdoubt of their doing, and began, as he 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) than Nature itself dictateth. Antigona saith thus in Sophocles, Magis obtemper andum est Dijs apud quos diutiùs manendum erit, quàm hominibus, quibuscum admodum brevi tempore vivendum est. (See the Note on Act. 4.19) We must rather obey God then men. Vers. 18. Why have ye done this thing] They might well have answered, as she did in Euripides, Obediemus Atridis bonesta mandantibus: Sin verò inhonesta mandabunt, non Obediemus. If you command things honest we will obey you; not else. 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 lively] By that voice of the Lord, which maketh the hinds to calv. Psal. 29. Lady Faith was their midwife: And she hath delivered the graves of their dead. (Heb. 11.35.) how much more wombs of their quick Children? Vers. 20. dealt well with the midwives] God is a liberal paiemaster: and his retributions are more than bountiful. Be ye therefore steadfast and unmoveable, always abounding in the work of the Lord: sigh ye know your labour 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 many devices in the heart of a man: but the counsel of the Lord, that shall stand. Among the Romans, the more children any man had, the more he was freed from public burdens. And of Adrian the Emperor it is storied, that when those that had many Children were accused of any crime, Dio in Adriano. he mitigated their punishment, according to the number of their Children. But these poor Israëlites were otherwise used. Vers. 21. Because the midwives feared God] There is no necessity 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 mentien●is. Their lie was not rewarded, but their kindheartedness. That he made them houses] i. e. he gave them posterity: Thus he builded David an house. 2 Sam. 7. And thus Rachel and Leah are said to have built the house of Israël Ruth. 4.11. The parents are as it were the soundation of the house, the children as so many lively 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 quàm diro. This was a most bloody edict: therefore when God came to make inquisition for blood, he gave them blood again to drink, for they were worthy. Tertullian. The like he did to Nero (qui orientem fidem primus Romae cruentavit) to Julian, Valens, Valerian, Attilas, Girzerichus. Charles the ninth of France, and many other bloody 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 be for that abominable Incest of the House of Austria by Papal dispensation? Spec. Europe. King Philip of Spain was Uncle to himself, Cousin-german to his Father, Husband to his Sister, and Father to his Wife. And what shall we say of our Modern Sectaries, whose practising of Incest is now avowed publicly 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 dissuasion part. 2. and Mr Edwards Gangr. par. 3. mother and son, uncle and niece. The prohibition of degrees in Leviticus is to be understood, say they, of Fornication, not of Marriage. Tamar did not doubt to be her brother Amnon's wife, but detested the act of Fornication, etc. Lo here, Little Nonsuch. p. 5.6.7. what noonday devils do now, in this unhappy opentide, walk with open face amongst us. Ver. 2. A goodly child] Fair to God. Act. 7.20. See the note there. Art thou fair? be not like an Egyptian temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some beast is worshipped: Art thou foul? let thy Soul be like a rich pearl in a rude shell. Ver. 3. And she laid it in the flags] This she did by the force of her Faith. Heb. 11. Casting the child upon God, and under hope believing against hope. Ver. 4. And his Sister] by a singular instinct of the holy Spirit, as appears by the event. The steps of a good man are ordered by the Lord, Psal. 37.23. He keepeth the feet of his Saints, 1 Sam. 2.9. Ver. 5. And the daughter of Pharaoh] she was brought hither at this time by a special providence, to do that which she little dreamt of. So when Heidelberg was taken by the Imperialists, the copy of Vrsinus' Catechism enlarged by Pareus, was among many other papers carried away by a plundering Soldier; but happily dropped in the streets, and found the next day by a young Student: who knowing his master's hand, restored it to his son Philip Pareus; Vita David Pa●e● per Philippum filium. who afterwards published that golden book, to the great Glory 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 expects not her pay from the child but from the parents. Ministers (in case their people prove unkind or unthankful) must look up. Ver. 10. She called his name Moses] He was also by the Egyptians called Mneves, as Diodorus Siculus relateth: and Monios, as Aben-Ezra. Musaeus calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Water-sprung, because drawn (as David was afterwards) out of many waters, Psal. 18. ver. 17. Ver. 11. When Moses was grown] In stature and authority, being mighty in words and deeds, Act. 7.22. being a great Orator, a great warrior. See the Note on Heb. 11.24. He was (as Pliny saith of Cato Censorius) optimus Orator, optimus Imperator, optimus Senator, omniúmque bonarum artium magister, a man every way accomplished. That he went out unto his Brethren] Associateing himself to them, though afflicted, and refusing the pleasures and treasures of Egypt: for he had respect to the recompense of reward, Heb. 11.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast an eye, he stole a look from glory, when he was on his journey, and so got fresh encouragement. Ver. 12. He slew the Egyptian] This deed of his was heroïck and extraordinary, and therefore not to be imitated by every Birchet, who by this example of Moses and that other of Ehud, persuaded himself it was lawful to kill such as oppose the truth of the Gospel: Camden's Elisa. fol. 174. whereupon he wounded Hawkins, slew his keeper, and thought he had a calling to kill a great personage in this Kingdom, whom he took to be God's enemy. The like madness is reported of the Monasterian Anabaptists. Master Baylies disswas. par. 2. Vers. 13. Behold two men of the Hebrews strove] What pity was it that brethren should strive and one Hebrew smite another; as if blows enough were not dealt them by the Egyptians! Still Satan is thus busy, and Christians are thus malicious. Thus we have seen doves beat, and sheep butt one another. Vers. 14. And he said] Yea he thrust Moses away, Act. 7.27. Doing wickedly with both hands earnestly, Mich. 7. This act of his is imputed to the whole people, who therefore were deprived of Moses for forty years. So true is that of the wise man, One sinner destroyeth much good. Eccles. 9.18. Vers. 15. But Moses fled] God by forty years' exile sitted Moses for further light and advancement. Much he had learned in Egypt, Act. 7.22. but more in Midian. Master Ascham was a good Schoolmaster to Q. Elisabeth, but Affliction was a better. Men commonly beat and bruis their links before they light them, to make them burn the brighter. Moses had neither been so illuminate a Doctor nor so excellent a Ruler, if not first humbled, as here. Vers. 16. Now the priest] Or Prince. The old Egyptians chose their Kings from among the Priests. Samuel was both a Priest and a Judge in Israel. The Emperor of Rome had for one of his Titles Pontifex Maximus the Highpriest. Among the Turks, the Judges at this day are ever Ecclesiastical persons, Blunts voyage. pag. 89. whereby both Orders joined give reputation to one another, and manteinance. And they came and drew water] They were not so delicately bred as our dainty dames are now-a days, but did earn it before they eat it. Vers. 17. And drove them away] From the water that they had drawn, and so had most right unto. Sic cedit viribus aequum, Might oft overcom's right, see here what we owe to good laws well executed; No man else should enjoie so much as his own water. Vers. 18. To Revel their father] Indeed, their grandfather, Num. 10.29. Old men are usually about hom and can do little else but see to things, and advise. Vers. 19 Delivered us out of the hand] Moses if he may not in Egypt, he will be doing justice in Midian. Christ went about doing good: the place is the better wherever a good man cometh: his trade, saith one, is a compound of charity and justice. Ver. 20. Call him that he may eat bread] If the watering of a sheep were thus rewarded, how shall God recompense a cup of cold water given to those of his little Flock? Ver. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycophron. Zipporah his daughter] a peevish piece; a cold armful. He had better, haply, have been married to a quartan ague. Sylla felix si non hahuisset uxorem, etc. It is not ill to marry, but good to be wary; lest we make shipwreck in the haven. Ver. 22. I have been a stranger] So we are all, whiles here: Our own place is paradise: haste to it. Ver. 23. Sighed by reason of their Bondage] They had changed their masters, but not their miseries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but seldom comes a better. Job's stroke was heavier than his groaning chap. 23.2. Ver. 24. God heard their groaning] Yea their breathing. Lam. 3.56. men's very misery cry's to God, as Hagar's did. Ver. 25. Had respect] Heb. Knew them. He knew their souls in adversity. Psal. 31.7. CHAP. III. Ver. 1. To the backside of the desert] HEre it was that Moses wrote the book of GENESIS, (and that of Job too, Alsted. Chron. as some conceiv) for the comfort of his poor oppressed countrymen in Egypt, that they might lean upon, and live by faith in the promises made to the Fathers. Ver. 2. And the Angel of the Lord] Christ that Angel of the Covenant, and of the great Counsel. [And the bush was not consumed] No more is the Church (whereof this is an excellent emblem) by the fire of tribulation. Isa. 43.2. because of the goodwill of him that dwelled in the bush. Deut 33.16. Ver. 3. I will now turn aside and see] Moses came out of curiosity, but was called by God: so do many to the ordinances for novelty (as the Jews did to John Baptist) or for some other sinister respect, to catch, it may be, and are caught, as those Job. 7.46. Or as Austin, who coming to Ambrose to have his ears tickled, had his heart touched. It is good to hear howsoever: Come, said Latimer, to the public meetings, though thou comest to sleep: It may be, God may take thee napping. Absence is without hope: what a deal lost Thomas by being but once absent? This great vision] Great indeed: there was a flame of sire, else how was the bush burning? There was light, else how did Moses see it? There was no heat: else how was not the bush consumed? Yet in every of God's afflicted (saith One) you may see this great vision. The voice of the Lord in his affliction (as in this fire) divideth the heat from the light, so that he is not consumed by the heat (nay rather his infirmities and carnal concupiscences are consumed thereby) but only illuminated by the light. See the Note on chap. 2.15. Vers. 4. And when the Lord saw etc.] God meeteth him that rejoiceth and worketh righteousness. Isa. 64.5. Acti agimus. The Miller cannot command a wind, yet he will spread his sails, be in the way to have it, if it come. As our liberty (in external acts) is still some (as to come to church, to hear, to repeat etc.) so must our endeavours be answerable. Vers. 5. Draw not nigh] Bee not rash, but reverend. Heathens could say, Non loquendum de Deo sine lumine. God will be sanctified of all that draw nigh unto him. Levit. 10.2. Put off thy shoes] Of sensuality and other sins. Quid pedes (saith Erasmus) nisi affectus? Quid pedes calceamentorum onere liberi nisi animus nullis terrenis cupiditatibus oneratus? Affections are the feet of the soul; keep them unclogged. Vers. 6. Hid his face.] So did the Seraphims with a double scarf as it were. Esa. 6.2. Let a man but see God, and his plumes will soon fall. For he was afraid] Yea he trembled and durst not behold. Act. 7.32. This was his first meeting with God: When better acquainted, he grew more bold. Vers. 7. For I know their sorrows] That's a sweet support to a sinking soul, that God knows all, and bears a part. Mat. 6. Your heavenly Father knows, etc. That's enough. Vers. 8. I am come down] Hamanitus dictum, ut Gen. 11.7. and 18.21. See the notes there. Milk and honey] plenty and dainties; all things both for necessity and delight. Vers. 9 The oppressions wherewith] We are oft more beholden to our enemy's insolency, then to any innocence of our own. Deut. 32.27. Vers. 10. That thou may'st bring forth] Which, though as unlikely to be done as to remove a rock with his shoulder; yet, setting upon it in God's strength, he effecteth it. Tantiem velis, & Deus tibi praeoccurret. Chrysost. Howbeit, let a man do what he can naturally, and God will meet him graciously: There is no truth in such an assertion. Vers. 11. Who am I?] Worth is modest: The proud man asketh, Who am I not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyri Majoris sepulcro inscriptum refert Arrianus. Worth with modesty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nothing is so amiable. Vers. 12. This shall be a token unto thee] So he had a double sign for his suller and further confirmation: that of the burning bush, for the present; this of serving God at Horeb, for the future. Vers. 13. B●de. What is his name?] God is above all name, all notion. When Manoah enquired after his name; 'Tis wonderful said he: Victorinus. that is, I am called as I am called, but such is thy weakness that it surpasseth thy conception. Afri vocant Deum ignotum Amon, id est, Heus tu, quis es? Vers. 14. Plutarch. de Isid. & Osiride. I am that I am] Heb. I will be that I will be. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that He that is; Agreeably hereunto Plato calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This name of God is fully opened Rev. 16.5. It imports two of God's incommunicable Attributes: 1. his Eternity when he saith, I will be. 2. His immutability, when he saith, That I will be. As Pilate said, what I have written, I have written; I will not alter it. But how far out was Paulus Burgensis in denying Ehich to be any of God's names? Whether Aph-hu 2 King. 2.14. be one, Weems. is far more questionable. Vers. 15. Unto all generations] The Jews, to countenance their conceit of the ineffabilitie of the name Jehovah, did corrupt this text: and for This is my name Legnolam for ever, they read, G●latinus. This is my name Legnalam to be concealed. Vers. 16. The God of Abraham, etc.] His friends, with whom he had all things common. This was a greater honour done to these patriarchs, then if God had written their names in the visible heavens, to be read of all men. Vers. 17. I have said I will bring you up] And now I am come to do it. This is some part of the import of I am that I am, the same yesterday, Heb. 13.8. to day, and forever; Ero qui eram, I will be the same to you in my performances, that I was to your fathers in my promises. A Land flowing with milk] Sumen totius orbis, as One calleth it, where the hard rocks did sweat out oil and honey. Deut. 32.13. See vers. 8. Vers. 18. Hath met with us] Of his own accord, and without our seeking. Nolentem praevenit Deus ut velit, Aug. Enchir. cap. 32. volentem subsequitur nè frustrà velit. I am found of those that sought me not. Isa. 65.1. Vers. 19 Will not let you go] A sturdy Rebel he was; but God tamed him and took him down by those ten plagues, comprised in these four verses, Fit cruor ex undis, conspurcant omnia ranae; Dat pulvis cimexes, postea musca venit. Dein pestis, pòst ulcera, grando, locusta, tenebrae: Tandem prototocos ultima plaga necat. Vers. 20. And after that, he will let you go] When he dare hold you no longer: when I have sufficiently tamed him and taught him, as Gideon taught the men of Succoth with thorns and briers of the wilderness. Judg. 8.16. Vers. 21. I will give this people favour] It is God that fashioneth men's spirits, and speaketh ofttimes for them in the hearts of their greatest enemies. Vers. 22. Ye shall spoil the Egyptians] By a special dispensation, which none could grant but the Lawmaker. So Ezek. 39.10. These Jewels did afterwards become a snare to the Israëli●es in the matter of the golden Calf. CHAP. III. Verse. i. They will not believ me] THey had formerly refused him, and thrust him away. Exod. 2.14. Act. 7.27. And so they might again, if he had not somewhat to show for his extraordinary calling. Quaeque repulsa gravis. Hor. In the year 434, the Jews of Crect were shamefully seduced by a Pseudo- Moses, who promised to divide the sea for them to bring them back to their own Country. Funccius in Comm. Chron. Those that will not receiv the love of the truth, are justly given up to the efficacy of error. 2 Thess. 2.10.11. Vers. 3. And it became a serpent] So doth the word to those that cast away the care of it; it stings them with unquestionable conviction and horror. With this rod Moses should guide the Israëlites, sting the Egyptians. Isai. 14.29. Jer. 8.17. And Moses fled from before it] First fly from sin as from a serpent, saith one: But if thou hast taken this serpent into thy hand, rest not till, like Moses serpent, it be turned into a rod again to scourge thy soul. Be either innocent or penitent. Vers. 4. Take it by the tail] which was dreadful to be done, because of the antipathy and likely danger: but faith fortifie's the heart against the fear of the creature, and carry's a man through the difficulty of duty. Vers. 5. That they may believ] Miracles are sufficient testimonies of an extraordinary calling from God: provided that they be true Miracles, (not such as Deut. 13) to confirm a calling that is agreeable to God's holy word, as here. Vers. 6. Put now thine hand] Here was sign upon sign, as Chap. 3 12. So low stoop's the most high to our meanness. And doth he not the same favour for us by the often administration of the Lords Supper? Doth he not seal again and again, & c? Was leprous as snow] Let us but lay our hand upon our hearts, thrust them into our bosoms to rifle there, and we shall be sure to take them out leprous, all of a tetter. Vers. 7. As his other flesh] To show him, that God by small means could bring about great matters, and that in a moment. See Isai. 66.7, 8. Which yet was ill applied by Card. Pool to this revolting nation in Q. Mary's days. Vers. 8. The voice of the first sign] God's signs have a voice, and words. Psal. 105.27. They speak not only to our eyes, but ears; as those many prodigies did before the last desolation of Jerusalem; as that terrible tempest at Rome, (Anno. 1516. The same year that Luther began to stir) that so struck the Church where Pope Leo was creäting his Cardinals, Balcus Centur. 8. that it removed the Child Jesus out of the lap of his Mother, and the Keys out of St. Peter's hand. So the two Suns seen in London at the coming in of King Philip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feb. 15.1553. The new star in Cassiopeia. Anno, 1572. The prodigious Comet. Anno. 1618., etc. Vers. 9 Shall become blood] In the year 874, at Brixia in Italy, Funce. Chronol. it reigned blood for three days and three nights. Anno. 1505. There appeared in Germany upon the garments of men and women, Act. and Mon. fol. 769. divers prints and tokens of the nails, of the sponge, of the spear, of the Lords coat, and of bloody crosses, Maximilian the Emperor had, and shown the same to Francis Mirandula, who thereupon wrote his Staurestichon, and therein thus. Non ignota cano, Caesar monstravit, & ipsi Vidimus; innumeros prompsit Germania testes. Ibid. 1853. In the third year of Q. Marry, William Pikes being at liberty after imprisonment, and going into his garden, took with him a Bible: where sitting and reading, there suddenly fell down upon his Book four drops of fresh blood, and he knew not from whence it came. Whereat he being sore astonished, and wiping out one of the drops with his finger, called his wife and said, in the virtue of God, wife, what meaneth this? Will the Lord have four sacrifices? I see well enough the Lord will have blood: his will be done, and give me grace to abide the trial, etc. Vers. 10. I am not eloquent] Heb. A man of words, a master of speech, as Paul was. Act. 14.12. He had not (that first, second and third of an Orator) Elocution or Pronunciation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet God made choice of him rather than of eloquent Aaron to pray. Exod. 17. Not gifts but graces prevail in prayer. Slow of speech] Of a letsom delivery, word-bound. Vers. 11. Who hath made man's mouth?] There is no mouth into which God cannot put fit words. Balaam's Ass was enabled by God to convince his Master. Whereas by a man, never so full and fluent, he cannot bring forth his conceptions, without the obstetrication of God's assistance. Prov. 16.1. Vers. 12. I will be with thy mouth] See the Note on Matth. 10.19. Vers. 13. By the hand of him whom thou wilt] Or shouldest send, By that excellent Speaker the Messiah, cujus dicere est facere. Thus when God had answered all Mose's objections, he forwardly denies to go notwithstanding, and bids him send by his son, as one that was better fitted for the service. That which made Moses so unwilling, was (whatever he pretended) the fear of his life: which rub when God had once removed, he went on end, vers. 19, 20. Vers. 14. And the anger of the Lord] And no wonder: Patientia laesa fit furor. Where God commandeth, there to ask a reason is presumption; but to oppose reason, is a kind of Rebellion. I know that he can speak well] The gift of utterance is an high favour, a piece of a Christian's riches. 1 Cor. 1.5. See the Note there. Aaron (as Tully saith of Aristotle) had aureum flumen orationis, a golden gift of speech. Ver. 15. Will teach you] See the note on ver. 11.12. Ver. 16. And he shall be thy spokesman] God hath made me ill-favoured in this world, and without grace in the sight of men (said Tindal to Frith) speechless and rude, Act. and Mo●um. p. 988. dull and slow-witted: your part shall be to supply that which lacketh in me: remembering, that as lowliness of heart shall make you high with God, even so meekness of words shall make you sink into the hearts of men. [In stead of God] To dictate unto him my mind and counsel. Such a God to every Christian, is his sanctified Conscience. Ver. 17. Wherewith thou shalt do signs] God, of his freewill joining his operation thereunto; as likewise he doth to the outward signs in the two Sacraments: and hence their energy, which else would be none. Ver. 18. Whether they be yet alive] which if they be, though in a low condition, both they and I shall see cause to be thankful. Lam. 3.39. Eccles. 9.4. Ver. 19 For all the men are dead] Hear the Lord laie's his finger upon the sore. This was that pad in the straw, the thing that made Moses hang off as he did; however he pretended the people's incredulity, his own inability, and this and that, neither did he altogether dissemble: but self-love need's not be taught to tell her tale. Ver. 20. Upon an Ass] This may argue his poverty, as, Zach. 9 ver. 9 Especially if he had but one Ass for the whole Family. Ver. 21. But I will harden his heart] with a judiciary penal hardness. And thus God is in this book eight times said to have hardened Pharaoh's heart: thrice it is said that he hardened his own heart, and five times his heart is said to have been hardened viz. by the devil, through the just judgement of God. Ver. 22. Even my firstborn] And so higher than the Kings of the earth. Psal. 89.27. Ver. 23. Let my Songo] God commanding Pharaoh to let go his people, and yet hardening his heart that he would not let them go, is not contrary to himself. For by so commanding him, he requireth his obedience, and by so hardening him, he punisheth his disobedience Ver. 24. And sought to kill him] to do justice upon him according to Gen. 17.14. and as upon one that was an unmeet man to take care of the Church, having no better ordered his own house. 1 Tim. 3.5. God passeth not by the sins of his best children without a sensible check, if scandalous especially and committed against conscience. He hath much ado to forbear killing us in such cases: He is even ready to have a blow at us, and cry's like a travelling woman (who bite's in her pain while she can) to be delivered of his judgements. Isa. 42.14. Ver. 25. Surely a bloody husband] A peevish wife whose frowardness is either tollenda or toleranda, cured or carried patiently, nè conjugium fiat conjurgium. She was not so hot, but Moses was as meek. Ver. 26. A bloody husband thou art] This peal she ring's oft in his ears, and so taught him patience. Conjugium humanae divina Academia vitae. Certain it is that we are a bloody spous to Christ: the Church is Acheldama, a field of blood. Ver. 27. And the Lord said unto Aaron]. To this religious Family rather than to any other, God appeareth: which mercy is remembered. 1 Sam. 2.27. [Met him in the mount of God] His wife either had left him, or was sent back by him to her father. God suppli'es that comfort by the coming of Aaron. Ver. 28. And Moses told Aaron] So clouds, when full, power down, and the spouts run, and the eaus shed, and the presses overflow, Aromatical trees sweat out their precious oils; and as Ambergris is nothing so sweet in itself, as when compounded with other things: so good men are great gainers by communicating themselves to each other. Ver. 31. They bowed their heads] An ordinary gesture among the Jews then: as at this day, the reverence they show is in standing up, Spec. Europe. and the gesture of adoration in the bowing forward of their bodies: for kneeling they use none, neither stir they their bonnets in their Synagogues to any man, but remain still covered. CHAP. V Ver. 1. That they may hold a Feast] CHap. 4.23. That they may serve me. Let us keep the feast. 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5.8. which is the same with Let us serve God acceptably. Heb. 12.28. It is a Feast and better for a good soul to convers with God. Psal. 63.5. Isa. 25.6. Ver. 2. Who is the Lord?] God's attributes either show what he is, or who he is. To the question of Moses, what he is? God gave a short answer, I am. To this second by Pharaoh, Who he is? God made a large reply, till Pharaoh was compelled to answer himself, The Lord is righteous. Ver. 3. Three day's journey] viz. to mount Horeb. They made it three months' journey they came there. Exod. 13.17, 18. God leads his people oft not the nearest, but the safest way to their journey's end. Ver. 4. Let the people from their works] Moses talks of sacrifice, Pharaoh of work. Any thing seems due work to a carnal mind saving God's service; nothing superfluous but religious duties: Aug. de Civit. Dei. Seneca saith, the Jews cast away a seventh part of their time upon a weekly Sabbath. To what end is this loss said Judas. Ver. 5. The people of the Land are many] & nihil agendo malè agere descent. Iphicrates never suffered his soldiers to be out of employment; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Polym. stratag. lib. 3. but, if out of military services, he set them to dig or lop trees, or carry burdens, etc. to keep them from mutining or worse doing. Ver. 6. And Pharaoh commanded] He raged the more for the message of dismission: so wholesome admonitions make ill men worse. Corruptions encreas and biggen by the Law. Rom. 7. ver. 8. Ver. 7. Ye shall no more give the people straw] Speculum tyrannidis semper augescentis atque invalescentis. The matter mend's with us, Acts and Mon. said those Martyrs in prison, as sour Ale doth in Summer. Ver. 8. For they be idle] I heard a great man once say (saith Luther) Necesse est otiosos esse homines qui ista negotia Religionis curant. They must needs be idle fellows that are so much taken up about the business of religion. See the Note on vers. 4. Vers. 9 And not regard vain words] Vain lying words. So this profane Prince calleth, and counteth the word of God. What's Truth? saith Pilat scoffingly. Vers. 10. I will not give you straw] Cold comfort: things commonly go backward with the Saints before they come forward, as the corn groweth downward ere it grow upward. Hold out faith and patience; deliverance is at next door by. Cùm duplicantur lateres, venit Moses. When things are at worst they'll mend. Vers. 11. Yet not aught]. Such hard service put's Satan his slaves to, and yet they rejoice in their bondage. Vers. 12. So the people were scattered] So are most people now-a days busied about trash and trifles, neglecting the one thing necessary. In the inthronization of the Pope before he put's on his cripple Crown, a wad of straw is set on fire before him, and one appointed to say, Sic transit gloria mundi, the glory of this world is but a blaze of straw or stubble, soon extinct. They that highly esteem it rejoice in a thing of nought, feed upon ashes etc. Amos 7.8, 9 with 13. Vers. 13. And the taskmasters] Who were Egyptians, as the officers under them were Israëlites, and beaten. vers. 14. Vers. 14. Were beaten] It is the misery of those that are trusted with authority that their inferiors faults are beaten upon their backs. Vers. 15. Came and crieed unto Pharaoh] They did not rail upon him to his face, as the Janissaries did in an uproar upon Bajazet the second their Prince, saying that they would by and by teach him, as a drunkard, Turk. hist. fol. 444. a beast and a rascal to use his great place and calling with more sobriety and discretion. Neither did they go behind his back, and call him, as Sanders did Q. Elisabeth, his natural Sovereign, Lupam Anglicanam, the English wolf, or as Rhiston calleth her, leaenam, omnes Athalias, Maachas, Rivetti Jesuita vapulans. page. 263. Jezabeles, Herodiades etc. superantem, a lioness worse than any Athaliah, Maacha, Jezabel. A foulmouthed Jesuit made this falls Anagram of her, Elisabeth, Jezabel. 'tis omitted; Fuller's holy State. fol. 317. the presage of the gallows, whereon this Anagrammatist was afterwards justly executed. Aretine, by a longer custom of libelous and contumelious speaking against Princes, had got such a habit, that at last he came to diminish and disesteem God himself. Vers. 16. But the fault is in thine own people] Fffugiunt corvi, vexat censura columbas. As a man is friended, so is his matter ended. And where the hedge is low, a man may lightly make large leaps. Or as the French man saith, Qui son chien vult tuer, la rage luy met sus, He that hath a mind to kill a dog, give's out that he is mad. It was fault enough in God's Israël, that they would not be miserable. Vers. 17. Ye are idle] See the Note on vers. 4, and 8. Vers. 18. Yet shall ye deliver the tale of bricks] Or be miserably beaten, if but one be missing. The Spaniards (besides other intolerable burdens and bondages that they lay upon the poor Indians) suppose they show the wretches great favour, when they do not, Sir Fran. Drake World encompass. pag. 53. for their pleasure, whip them with cords, and day by day drop their naked bodies with burning bacon. Regiment without Righteousness turns into tyranny. Vers. 19 In an evil case] For their evil courses. Ezek. 23.8. 20.5, 7, 8. Ios. 24.14. It is written as a heavy curs of God. Levit. 26.17. If ye still trespass against me, I will set Princes over you that shall hate you: Mischievous, odious Princes, odious to God, malignant to the people. Vers. 20. And they met Moses] How ready are we to mistake the grounds of our afflictions, and to cast them upon falls causes? 1 King. 17.18. The Sareptan told the Prophet that he had killed her son. Vers. 21. The Lord look upon you] Thus we have seen dogs in a chafe bark at their best friends. Vers. 22. And Moses returned unto the Lord] He turned aside, as it were to speak with a friend, and to disburden himself into God's bosom. This is the Saints privilege. See the Note on Mat●h. 11.25. Verse 23. Neither hast thou delivered] Here Moses himself was too short-spirited. He considered not, belike, that God's promises do many times bear a long date, neither is it fit to set him a time, or to awaken him whom our soul loveth; until he pleas. Do but wait, saith the Lord. Habac. 2.3. You shall be delivered, you shall be delivered, you shall be delivered, you shall, you shall. So much that text in effect soundeth and assureth. CHAP VI Vers. 1. Then the Lord said unto Moses. PArdoning the faults of his prayer, God grant's him a gracious answer, so he dealt with David. Psal. 31.22. For I said in my haste I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplication when I cried unto thee. Vers. 2. Scalig. de Subti●t. I am Jehovah] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger's word) that do Peress (gregory's word) that have being of myself, give being to all things elf, and in special to my promises, to perform with my hand wh●t I have spoken with my mouth, 1 King. 8.15. only God exspects that men put his promises in suit by their prayers, as here, and burden him with them, as that Martyr said. Vers. 3. By the name of God Almighty] See the Note on Gen. 17.1. The since is this, saith Cameron, Quantum illis sufficiebat tantum indulsit, Camer. de Eccles. non indulsit quod erat summum. He gave them enough, but not the main. But by my name Jehovah.] That is, by the import of this his name, the full performance of his promises. God was known to the Patriarches by this name Jehovah quoad esse Dei, but not quoad esse rei. Vers. 4. To give them the land of Canaan] And a better thing with it, the Kingdom of Heaven. Heb. 11.10.16. Vers. 5. I have heard the groan] He heareth the young ravens that cry unto him but by implication only, Psal. 147.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a hoars voice unfit to move pity: (whence also they have their name in the Hebrew) how much more his own covenanters? Vers. 6. And I will bring you out] A great deliverance; but nothing to that which Christ hath wrought for us from the tyranny of sin and terror of hell. Vers. 7. And I will be to you a God] This is the top of any man's happiness, to have God for his God. What can such a man want? Psalm. 23.1. As he in Plutarch said of the Egyptians, that though they had no music nor vines amongst them, Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet they had Gods. Vers. 8. And I will bring you] See vers. 4. Vers. 9 But they harkened not] The ear, which taste's words as the mouth doth meat, was so filled with choler, that they could relish no comfort. It is ill sowing in a storm, giving physic in a fever-fit. The easiest medicines, or waters are troublesome to sore eyes: So here. Quicquid recipitur, recipitur ad modum recipientis. Vers. 11. Go in speak unto Pharaoh] Whether he will hear. or whether he will forbear. Ezek. 2.5. Speak when God bids us, though it may seem to little purpose: We have lost many a worse labour. The man of God must be patiented (tolerant) to all yea to those that oppose, proving if at any time God will give them repentance. 2 Tim. 2.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Vers. 12. Of uncircumcised lips] Or of an heavy speech, word bound, Thick-lipped: A thin lip is a sign of eloquence. Job. 12.20. Pitho sits in such lips. Vers. 13. And the Lord spoke unto Moses] Notwithstanding his former tergiversation, and the people's peevishness. men's wickedness cannot interrupt the course of God's goodness. Vers. 14. These be the heads] This is a digression to show the descent of Moses and Aaron. Digressions in divine discourses are not always and absolutely unlawful. God's Spirit sometimes draws aside the doctrine, to satisfy some soul which the Preacher knows not: and sparingly used it quickeneth attention. Vers. 15. The son of a Canaanitess] whom it was not lawful for him to marry; but he was a head long and headstrong, bold and fierce fellow. Gen. 34.25. and 49.7. Bound by Joseph Gen. 42.24. As one that had been most forward to sell him to the Midianitish Merchants. Simeon also is left out in Moses his blessing. Deut. 33. Vers. 16. Of the sons of Levi] Upon this family he insist's, and therefore hasten's to it. Speak ever to the purpose. Vers. 20. Jochebed, his father's sister] See Chap. 2.1. Vers. 21. Thuc. hist. ●ib. 124. Korah] That ringleader of Rebels. Num. 16.1. Verse 23. Elishaba] Or Elisabeth, a prince's sister Num. 2.3. Our English Elisabeth, was by a French Duchess said to be the most glorious and most happy woman that ever swayed Sceptre. Vers. 30. Of uncircumcised] See the Note on verse 12. CHAP. VII. Ver. 1. And the Lord said unto Moses] IN answer to his last exception, which yet he had answered before. chap. 4. ver. 16. God bear's with our infirmities. A God to Pharaoh] Armed with mine authority, a Vice-God. Shall be thy Prophet] i. e. Thy spokesman, and interpreter. Vers. 2. Thou shalt speak] God's word must be spoken however it be taken. Vers. 3. And I will harden] See the Note on chap. 4.21. The Dutch have a proverb, Quem Deus excaecaturus est, huic primum oculos claudit. When God will blind a man, he first closeth up his eyes. Vers. 4. And Pharaoh shall not hearken] This judgement God layeth upon many of our hearers at this day, of whom, after much pains taking, we may well complain as the herdsman did in the Poet. Heu mihi! quàm pingui macer est mibi ●●urus in aruo. Vers. 5. And the Egyptians shall know] To their cost, when the Lord's hand that is lifted up in threatening, shall fall down in punishing. Lord (saith the Prophet) when thy hand is lifted up they will not see, but they shall see, etc. Isai. 26.11. God will unseal their heavy eyes with scorching plagues, and rous them with horror enough. Verse 6. Did as the Lord commanded them] Mallem obedi●e, quàm miracula facere, faith Luther. Their obedience yielded them more comfort, than their working of wonders. Verse 7. Fourscore years old] And so might say to his countrymen and others, as old Augustus did to his mutinous soldiers, Audite senem invenes, quem invenem senes audierunt. Verse 9 Show a miracle for you] A persuading wonder, an admirable work, above the power of nature, as being a kind of creation, and, such as requireth omnipotency. But Pharaoh's heart was such a nether millstone, as neither miracle, nor ministry, nor misery, nor mercy could possibly mollify. At the burning of Bainham the Martyr, when his arms and legs were half consumed, he cried out to the standers by and said, O ye Papists, behold you look for miracles, here now you may see a miracle: Act. and Mon. ●●l 9 40. for in this sire I feel no more pain, then if I were in a bed of down, or of roses. Thus he: sed surdis fabulam. Verse 10. And it became a serpent] Or, a dragon, in token of desolation, if they disobeied; and that their country should become a d●n of dragons. Isai. 13.22. Verse 11. The wise men, and the sorcerers] Magic is either pure and natural, or impure and diabolical; which implieth a compact with the devil, either overt or covert. The chief of these jugglers here were Jannes and Jambres. 2 Tim. 3.8. Whose names are also mentioned in the Talmud. Verse 12. And they became serpents] Not really such, but in appearance only. The devil's miracles are mere impostures, phantasms, delusions. And this was the first plague that God inflicted upon Pharaoh. Swallowed up their rods] That is their dragons. so hath Christ (who is life essential) swallowed up death in victory. 1 Cor. 15.55. Verse 13. And he hardened Pharaoh's heart] Not by bare prescience, or permission only, but by withdrawing his grace, directing the Tyrant's actions to his own glory, irritating his corruptions by oracles and miracles, and delivering him up to Satan to be ●urther hardened. Verse 14. Pharaoh's heart is hardened] Heb. heavy, clogged with corruption, and held down by the devil: as on the contrary, Jehosaphats heart was light and lift up in the ways of the Lord. 2 Chron. 17.6. So were Doctor tailor's, and George Roper's the Martyrs: Act and Mon. 1386. and 1629. the former fetched a frisk, the later a great leap, when they came to the stake. Verse 15. In the morning] It was in the night then that God appeared to Moses. But afterwards mouth to mouth apparently, by special privilege. Num. 12.6, 8. Exod 33.11. As a man speaketh with his friend. Verse 16. Hitherto thou wouldst not hear] Indeed he could not hear; as little as those Jews could believ Christ's miracles. Joh. 12.37. Therefore they could not believ (saith the Text) because that Isaiah had said, he hath blinded their eyes, and hardened their hearts, etc. Verse 17. In this thou shalt know] q. d. I shall really answer thee to that stomachful question of thine. cap. 5.2. See the Note there. Verse 18. Shall loath to drink of the river] Nilus. God will confute them in their confidences. Ezek. 29.3, 9 Isa. 19.5, 6. The Egyptians use to brag of their river, and in mockery to tell the Grecians, that if God should forget to rain, they might chance to perish for it: The rain they thought, was of God, but not the River: He therefore threateneth to dry it up, and here to bereav them of all comfortable use of it. Verse 19 Upon their ponds] Fishponds are in Hebrew called Berechoth, Blessings. But how soon can God cursour blessings. Mal. 2.2. And destroy us, after that he hath done us good. Josh. 24.20. Verse 20. Were turned into blood] To show them (as in a mirror) their bloodguiltiness: These bloody and deceitful men had blood to drink, for they were worthy. Revel. 16.6. See the Note there. Verse 21. And the Fish] That was their common food. Num. 11.5. The flesh of many beasts they (through superstition) would not eat of, as One well noteth from Exod. 8.26. Verse 22. Did so with their enchantments] With their secret slights and juggle, they seemed to do so. (See vers 12.) for Pharaoh's further hardening. Ver. 23. Neither did he set his heart] But to his iron sinews he added brows of brass. Isai. 48.4. To his natural and hereditary hardness, adventitious and habitual. Verse 24. Digged round about] If by drawing the waters they might purify them, but they looked not to the maker thereof, they returned not to him that smote them. Isa. 22.11. and 9.13. Ver. 25. And seven days were fulfilled] So long, the plague continued that they might be sensible of it: and not do as the dog, who getting out of the water, shakes his ears and there's an end. Surely if these Egyptians had believed the prediction of this plague, they would have done as Pliny saith Camels do. Plin. lib. 8. cap. 18. Implentur cameli, cùm bibendi est occasio & in praeteritum & in fu●urum, they would have drunk for hereafter also. CHAP. VIII. Ver. 1. That they may serve me] EVentus plagarum est alius per accidens, Alsted. ut Simulata emendatio Pharaonis; alius per se, ut Dimissio populi. Ver. 8. Behold I will smite] God usually (not always) warns before he wound's, ideóque minatur, ut non puniat, and therefore threateneth that he may not punish his creature. Ver. 3. And the river shall bring forth frogs] In stead of fishes. Thus the first and this second plague are about the water, the third and fourth about the earth, the five next about the air, and the last about man. Ver. 4. And the frogs shall come up] Neither walls nor weapons could keep of the frogs from Pharaoh and his people. A muribus in Rheno confectus peri●t. Anno. 923. As neither could Hatto Archbishop of Ments be possibly rid of that army of mice, that God sent out against him for his cruelty to some of his poor subjects, till they had devoured him. Aristoph. in Ranis. Ver. 6. And the frogs came up] with their hateful hearing of Breker, & ex coax, coax. Ver. 7. And the Magicians did so] See the note on chap. 11.22. Ver. 8. Entreat the Lord] In extremity an hypocrite will cry for help, as a pig under the knife, as a prisoner at the bar, as a drowning man will catch at that twig, which erst standing on the bank he despised; Joab in distress runs to the horns of the altar; Lord, in trouble have they visited thee, they poured forth a charm when thy chastening was upon them, saith the Prophet of those hypocrites, that yet brought forth no better than wind. Isai. 26.16, 18. But will the hypocrite pray always as & c? Job. 27.10. Did they at all fast unto me, even to me? Zech. 7.5. I will let the people] For the present it may be, he purposed so to do. Good thoughts make but a thoroughfare of carnal hearts: they cannot settle there. Thy goodness is as the morning dew etc. Ver. 9 Glory over me] Or jeer me, Hos. 6.4. and reject me, as thou hast done heretofore: but when thou hast so done, thou must be beholden to me for my prayers, or thou art like to lie under the plague, for aught that thy wizards can do to reliev and release thee. In the river only] For a Memento; Horat. that thou flinch not, nor forget thy promise. Quo teneam vultus etc. Ver. 10. To morrow] Cras vox corvina. To day if ye will hear his voice. Now is the day of grace, etc. procrastination is perilous. Annibal when he could have taken Rome, would not: when he would, could not: Plutarch. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said that fool. Let serious matters alone till to morrow: but he was slain that night. Nemo tam divos habuit faventes, Crastinum ut possit sibi polliceri. Ver. 12. And Moses cried unto the Lord] Not for Pharaoh's conversion; for he knew he was past cure) but for his deliverance from the present plague, that the power of God might be the more manifested, and the tyrant's conscience the more convinced. Ver. 13. According to the word] Iste vir potuit apud Deum quod voluit. Moses might do what he would with God, as One said of Luther. Ver. 14. And the land stank] As once this land also did by those unclean frogs that came out of the Pope's mouth. Revel. 16.13. But England is now no more a babe (said K. Henry 8th. Act and Mon. fol. 990. in his protestation against the Pope:) there is no man here but now he knows that they do foolishly that give gold for lead, etc. Surely except God take away our right wits, not only the Pope's authority shall be driven out for ever, but his name also shall shortly be forgotten in England, etc. Thus he, and much more to like purpose. God hath promised to take away the unclean spirit out of the land. Zach. 13.2. Fiat, Fiat. Surely the society of ungodly men (whether Papists or Atheists) is unsavoury and tedious, like the slime and filth that is congealed, when frogs and toads and other vermin join together. Ver. 15. But when Pharaoh saw, etc.] Heb: A breathing or respiration: so fulfilling that of the Prophet Esai. 26 10. In like sort William Rufus, being dangerously sick at Gloucester in the 6th year of his reign, vowed upon his recovery, to see all vacancies in the Church furnished: which he did, Daniel's hist. fol. 58. Sciaputo il Morbo f●audato 〈◊〉 Sa●o. but with so great a do, as shown that having escaped the danger h●e would gladly have deceived the Saint; like the man in Erasmus his Naufragium, who in a storm promised the Virgin a picture of wax as big as S ● Christopher: but when he came to shore would not give a tallow candle. Thus in the sweating-sickness ministers were sent for and large promises made of amendment: but no sooner were they recovered, but they returned to their old courses, as Mr. Bradford complaineth: Whence Pliny (in one of his Epistles to one, who desired rules from him how to order his life aright) I will saith he, give you one rule, that shall be in stead of a thousand, ut tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. That we go on to be such when well, as we promised to be when sick. Men roar when upon the rack: but once got off, they think they may do as they list. Vers. 16. Stretch out thy rod] Here's no warning given, which shows great wrath. Impenitency makes God weary of repenting. Jer. 15.6. Absolute in his threaten (if any) resolute in his executions as. Deut. 29 19.20. Vers. 17. All the dust of the land became louse] Or gnats. Quid ciniphe vilius (saith Philo?) what so base and vile a creature as a lows, a gnat? and yet by this poor vermin God so plagued all Egypt, that fainting under it, they were forced to cry out, This is the very finger of God. Vers. 18. But they could not] Though they endevourd it, as did the Juggler of Antwerp, who being required by the English Merchants there to play his feats and show his cunning; after much sweeting and toil, Acts & Mon. fol. 985. when he saw that nothing could go forward, but that all his enchantments were void, he was compelled openly to confess that there was some man there at supper which disturbed and letted all his do. This was Mr. Tindal the Martyr; who hearing of this juggler, had desired certain of the Merchants that he might be present to see him play, etc. Vers. 19 This is the finger of God] An act of Omnipotency, as Luke 11.20. Psal. 8.3. The heavens are the work of God's fingers. Deus disponit membra pulicis & culicis, saith Augustin. [And he harkened not to them] Neither to Moses, nor to his own Magicians being a kin to the Catadupes that dwell at the fall of his river Nilus, and are deaf. Ver. 20. Rise up early in the morning] Sanctificat, sanat, ditat quoque surgere mané. Early rising is good for health, wealth and Godliness. David prevented the dawning of the morning, etc. Psal. 119.147. Christ risen up a great while before day. Mark 1.35. See the note there. Vers. 21. Shall be full of swarms of flies] Of all the ten plagues this was the most troublesome: for that they never suffered men to rest: so worldly cares; noc●e ac die non dabunt requiem, as those Tyrants, Jer. 16. Vers. 22. And I will sever] Heb Marvellously separate, by setting upon them my signum salutare, Ezek. 9 so that the worst that are shall return and discern betwixt the righteous and the wicked, Mal. 3.18. See Exod. 33.16. Docuit Aristoteles Providentiam Dei ad coe●um Lunae usque protendi, non ultra. [In the midst of the earth] Not in heaven only, whereunto Aristotle and other Atheists would confine his Providence. Lysippus made Alexander's picture with this posy; juppiter asserui terram mihi, tu assere coelum. Vers. 23. And I will put a division] Heb. a redemption; so Luke 1.68. Aristotle reporteth, that when from the hill Aetna, there ran down a torrent of fire that consumed all the houses thereabouts; in the midst of those fearful flames, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. de Mundo cap. 6. the river of fire parted itself, and made a kind of lane for those who ventured to rescue their aged parents. This extorted from him an acknowledgement of God's good providence for the godly here on earth. Vers. 24. A grievous swarm of flies] i.e. Numerous and pernicious; yet not so bad as those many noisome thoughts that swarm daily in men's hearts. There is that Leviathan; there are also creeping things innumerable. And these many times mar and flieblow our prayers, so as that they stink in the nostrils of God. Vers. 25. Sacrifice to your God in the land] Persecutors, when they cannot conquer, would compound. Vers. 26. Will they not stone us?] Superstition is cruel; witness the Popish Inquisition to Lithgow, who in ten hours received 70. several torments: And the Massacre of Paris, wherein they poisoned the Queen of Navarre; murdered the most part of the pearless Nobility in France, their wives and children, with a great sort of the common people, an hundred thousand in one year in divers parts of the Realm, some say three hundred thousand. So in Ireland, what havoc have those breathing-Divels made of the innocent English & c? And what threaten and slaughter do our desperate Malignants now breathe out against us. Vers. 27. As he shall command us] Manner as well as matter, circumstance as well as substance is to be heeded in God's service; else there may be malum opus in bona materia, (as one saith) an evil work in a good matter. Vers. 28. Only ye shall not go very far] So loath was he to loos his hold; ●useb. so is the Devil. The Pope made large offers to Queen Elisabeth, as also to our King, when in Spain. [Entreat for me] So Simon Magus in a fright begg's Peter's prayers; so Maximinus the persecuting Emperor sent to the Church for Prayers, when God had laid upon him a grievous disease. So Ezra 6.10. pray for the King's life, and for his Sons. Vers. 29. Deal deceitfully any more] Some are so slippery, there's no believing of them. Egesippus saith of Pilate, that he was vir nequam, & parvi faciens mendacium, a naughty man, and one that made no conscience of a lie. No more did Pharaoh. Vers. 30. Entreated the Lord] See the Note on Vers. 12. Vers. 31. There remained not one] Prayer makes clean work; it can do wonders in heaven and earth. Say thou with David, Cleans thou me from secret faults, Psal. 19.12. those that are of daily and hourly incursion. Prayer will scour the coast, clear the conscience of dead works. Acts 8.22. Vers. 32. And Pharaoh hardened] All blows and pressures were so far from mollifying him, that he hardened and emmarbled more and more. CHAP. IX. Ver. 1. Let my People go] THe very same message to a word, as before often. Austin persuades God's Messengers so long to insist upon the same point, De D●ctrina Christian●. beating and repeating of it in the same words, till they perceiv by the gesture and countenance of the hearers that they understand and embrace it. Chrysostom at Antioch preached many Sermons against swearing; and told the people (that seemed to be weary of that subject) that till they left their swearing, he would never leave preaching against that sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Socrates. Vers. 3. Is upon thy Cattle] Both those ad esum, and those ad usum. Men sin, these suffer, and therefore groan. Rom. 8. Ver. 4. And there shall nothing die] It is fair weather oft with the Saints, when it is foulest with the wicked. God hideth his in the hollow of his hand. Psal. 91. till the indignation be overpast. Isa. 26.20. He gives the like charge of them as David did of Absolom. 2 Sam. 18.5. Ver. 6. And all the ] That is, a great sort of them, Non univers●liter sod commaniter. not all. chap. 9.19.25. And this was the fifth of those ten plagues, a number of perfection; to note that God therein did most perfectly administer and execute his judgements. Ver. 7. And the heart of Pharaoh was hardened] like a Smith's anvil, he grew harder for hammerine. There was little need to say to Pharaoh as the Smith did to the Landgrave of Thuring, Pet. Nicol. Gelstronp. Durescite, durescite, O infe●●x Lantgravi He hardened fast enough. Ver. 8. Sprinkle's it toward the heaven] in token that this plague should in a special manner be inflicted from heaven: The Philistims by their golden emrods acknowledged, that the emrods in their flesh were from God. Hypocrates called the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine disease, as we call the spots thereof God's marks. The Falling sickness was anciently called morbus sacer, as an immediate hand of God. Life of K Edward 6. by Sir John Heywood, pag. 127. And what can we conceiv less of the Sweeting sickness with which no stranger in England was touched: and yet the English were chased therewith, not only in England, but in other countries abroad: which made them like tyrants both feared and avoided wherever they came. Ver. 9 A boil breaking forth] this Moses threatneth to all disobedient persons. Deut. 28.27. Job's boils were rather probational then penal. So were Munster's ulcers (medicinal they were howsoever) which he shown to his friend and said, He sunt gemmae & pretiosa ornamenta Dei, quibus Deus amicos suos ornat, ut eos ad se attrahat. These be those gems and jewels wherewith God adorneth his best friends, that he may bring them nearer to himself. Ver. 11. For the boil was upon the Magicians] who were convicted, but not converted. Exod, 8.9. They stood still to withstand Moses, as Balaam against the light of his own conscience, was resolved to curs howsoever; and therefore went not aside as at other times to speak with God, but set his face toward the wilderness; Like a headstrong horse that gets the Bit in his teeth and runs away with his Rider. Ver. 12. And the Lord hardened] See ver. 7. and chap. 4.21. etc. Ver. 13. Let my people go] See ver. 1. Ver. 14. All my plagues upon thine hart] Hart-plagues are the worst plagues of all. A hard Hart is in some respects worse than Hell: sigh one of the greatest sins is greater in evil than any of the greatest punishments. Ver. 15. For now I will stretch out] His former preservation was but a reservation: and he hath hitherto escaped with his life; not for any love that God bore to him, but to show his power on him. Wicked men may have common mercies and deliverances, but the Lord loveth the righteous. Psal. 146.8. Ver. 16. Have I raised thee up] Heb. I have constituted and set thee up as a But-mark, that I may let fly at thee and follow thee close with plague upon plague, till I have beaten the very breath out of thy body. See Prov. 16.4. Rom. 9.17. Ver. 17. As yet exaltest thou thyself] q. d. No amendment yet? A sore sign of a vessel of wrath fitted to destruction. It is ill with the body when physic will either not enter, or not stay with us. Ver. 18. Such as hath not been in Egypt] Dio maketh mention of a shower of blood and of water, Dio in Aug. that fell in Egypt a little before it was subjected by Augustus, in quae loca ne stilla quidem aquae antè ceciderat saith he, where never any drop of water (much less of blood) ever fell before. Ver. 19 Jam. 2.13. Send therefore now] Here mercy rejoiceth against judgement, Solinus. if by any means he might be wrought upon. Sed Rhinoceros interimi potest, capi non potest. It was past time of day to do Pharaoh good. Ver. 20. He that feared the Lord] As few will do till they feel his hand. Bradford. But they that tremble not in hearing, shall be crushed to pieces in feeling said that Martyr. Ver. 21. And he that regardeth not] This was (doubtless) the greater number, Qualis Rex, talis grex. This was a just presage and desert of ruin, not to be warned. Ver. 22. Stretch forth thy hand] i. e. Thy rod in thine hand. ver. 23. Ver. 23. And the fire ran along upon the ground] such hailstones and coals of fire we also read of Psal. 18.13, 14, 15. Isa. 30.30, 31. and in the Roman history, when Marcus Antonius the Philosopher fought with the Quades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the prayers of the thundering legion (as they were afterwards called) of the Christians rain was obtained to the refreshing of the Roman army, ingens grando compluraque fulmin● in hosts ceciderunt: Itaque Dio in vita M. Ant. Phil. licebat videre in eodem loco aquam ignemque simul de coelo cadere, atque obcam causam, Romanos valere ac bibere. Quadoes exuri & penitùs interire. i e. A huge hail and many light-bolts fell upon the enemy: Fire and water fell at once from heaven, the Romans drank of the water and were relieved, the Quades were burnt by the fire, and perished. Ver. 25. And break every tree of the field! Here was strages & clades horrenda, yet Pharaoh's heart is not broken, Aug. but remain's obdurate. Perdidistis fructum afflictionis, was an heavy charge. Ducklings stoop and dive at any little stone thrown by a man at them; yet shrink not at the heavens great thunder. Ver. 26. Only in the land of Goshen] See the note on chap. 8. ver. 23. Dio reports further of the fire forementioned, ver. 23. That that fire from heaven either fell not at all upon the Romans; or, if it did, it was presently quenched: neither did the waters help the Quades, Dio ubi suprà but inflamed them as if it had been oil, so that they called for water to cool them, when the rain fell upon them; and wounded their own bodies to quench the fire with their blood. Ver. 27. The Lord is righteous] See the note on chap. 5. ver. 2. Ver. 28. I will let you go] But though he spoke thus fair, Prov. 26.25. believ him not: for there are seven abominations in his heart: No sooner was Pharaoh off the rack, but he bite's in his confession, and retract's his promise. Ver. 29. I will spread abroad mine hands] viz In prayer; holding up and out the palms of the han●, as those do that expect to receiv an alms, in a having manner: So did Solomon. 2 Chron. 6.13. See Psalm. 143.6. Ezr. 9.9. [That the earth is the Lords] See the note on ver. 14. Ver. 30. That ye will not yet fear] Howbeit I will pray for you, and you shall feel the fruit of it. Thus God is good to the just and unjust. Matt. 5. Ver. 34. But sinned yet more] As iron is very soft and malleable, while in the fire: but soon after returns to its former hardness. So here. CHAP. X. Ver. 1. For I have hardened his Heart] AS he that bring's in a light, blinde's an Owl; or as he that powers on water kindle's the Lime whereupon it is poured: so the Lord by publishing his commands and by doing his miracles hardened the heart of Pharaoh; who, for his wilful rebellion was justly forsaken of God, and delivered up to his own heart, which is somewhat worse them to be delivered up to the devil. Ver. 2. And that thou mayest tell] The memory of God's (magnalia) great works must be transmitted to posterity: nati natorum & qui nascentur ab illis, that after-Ages may hear and fear this great God. See 1 Sam. 4. ver 8. Ver. 3. How long wilt thou refuse] God think's long of the time that men misspend and waste in wicked courses Jer. 4.14. and 13.27. It is a savoury saying of Bernard, Totum vitae meae tempus perdidi, quia perditè vixi: the time of my looseness I have utterly lost. Ver. 4. Else if thou refuse] Men should look up with David, and see the punishing Angel over their heads with a drawn sword, and submit. As if not Balaam's A●s shall condemn them for their desperate Lewdness: for he fell down before the Angel. Si qu●ties peccent homives, etc. [I will bring the locusts] God hath treasuries of plagues for the obstinate, neither c●n he be (as the Poet feared of his Jupiter) possibly exhausted. Ver. 5. And they shall cover] For they go forth by heaps. Pro. 30.27. and huge multiudes. Jud 6.5. [And shall eat every tree] See Joel 1.7. Plin. lib. 11. cap. 29. Ver. 6. And he turned himself] No man may turn himself to go out of the great Turk's presence, Turk. Hist. but must go backward till he be out of the room. Dissension talling out between Queen Elizabeth and the Earl of Essex about a fit man for Government of Ireland, he uncivilly turned his back, as it were in contempt with a scornful look: Camden's Elis. fol. 494. She, waxing impatient, gave him a cuff on the ear; bidding him come again when she sent for him, etc. But Moses may not be imagined to have so turned himself. Ver. 7. And Pharaob's servants said unto him] They were convinced and mollified, though he was not. Whom He will God hardeneth. Rom 9.18. [How long shall this man be a snare unto us?] He was not the snare, but their own sin. Pre. 29.6. Howbeit he must bear the blame. As if some people should accuse the Herald or the Trumpet as the cause of their war: oras if some ignorant peasant, when he see's his fowls bathing in his Pond, should cry out of them as the causses of foul weather. Ver. 8. And Moses and Aaron were brought, etc.] Something the tyrant would seem to yield to his Counsellors, and not to deal by them as the Persian Monarches, who were wont to advise with their Peers: but if any of them delivered that which was contrary to the King's mind, flagris caedebantur, Keckerman. they were whipped: which is a punishment also usually inflicted at this day by the great Turk, even upon the greatest Bassa's of the Court, Tu●k. Hist. upon the least displeasure. Ver. 9 For we must hold a Feast] See the Note on Exodus 5. ver. 1. Ver. 10. Let the Lord be so with you] In cursing them, he unwittingly blessed them. Exod. 12.30, 31. and 13.21, 22. See Psal. 109.28. Cursing men are Cursed men. But God's people far the better for being cursed. Let them curs but do thou bless, is not more a Prayer then a Prophecy. Ver. 12. Even all that the hail hath left] How easily can God straiten, yea, starv us all, if he but send forth his foraging Armies. Joel 1.6. Ver. 13. An east-wind] The proper and ordinary office whereof is to purge the air. Ver. 14. And the locusts went up] As a formidable army: see a graphical description of a like plague threatened. Joel 2.4, 5, 6, 7, 8, 9, 10, 11. Ver. 16. I have sinned against the Lord]. A fair confession, but forced and extorted. Thus the toad, if beaten on the belly, will vomit up his venom, and the malefactor on the rack will utter all. But as water heated, if taken off the sire, Aristot. Meteor. 1.12. will soon return to its natural coldness, yea become colder after heating then before; so hypocrites heats are not kindly from the Spirit, but violent from the outward fire of God's judgements: therefore when that is out, these are gone. Ver. 17. Now therefore forgive] Moses must forgive his sin: God is not in all his thoughts. David cry's peccavi Pharnob perii: David, Against Thee, Thee only have I sinned: Pharaoh cry's to Moses to pardon his sin. Man may forgive the trespass, but God only the transgression. Ver. 18. And he went out] The wisdom from above is gencle, easy to be entreated, ready to every good work. The Devils are called Shegnirim, rough and rugged. Ver. 19 A mighty strong west-wind] Rupertus calls the winds mundi scopas, the beesoms wherewith God sweep's his great house of this world: Like as his spiritual house (the hearts of his people) he sweep's off all foul lusts (those hellish locusts) with that rushing mighty wind spoken of. Act. 2.2. Ver. 20. But the Lord hardened] See the Note on ver. 1. Ver. 21. Stretch out thy band] Here was no warning. See Exod. 8.16. as good, the more unexpected, is the more welcome; so evil the more sudden, the more terrible. Ver. 23. They saw not one another] That they might know the worth of light, by the want of it. One being asked whither light was pleasant? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. answered, That's a blind man's question. Little do we prise this excellent creature. Ver. 24. Called unto Moses] viz. when the darkness was over: though some think that, even during the darkness, Pharaoh (such was his madness) raged against God, and menaced Moses. Ver. 25. Thou must give us also sacrifices] God gave Noah of every clean beast seven (for sacrifice likely) but of every unclean two only. Gen. 7.2. Ver. 26. Not an boof] God's Law must be kept as the apple of our cie. Prov. 7.2. A dispensatory conscience is an evil conscience. Repentance makes clean work: as the Flood drowned all, even Noab's friends also. Ver. 28. Get thee from me] Evermore when God's messengers are abandoned, destruction is at next door by. I know that the Lord hath a purpose to destrole thee. See 2 Chron. 36.16. Ver. 29. Thou hast spoken well] q.d. When I see thee next, do thy pleasure by me. This was an act of faith in him, whereby he feared not the wrath of the King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.27. So when Valens the Arrian Emperor threatened Basil with bonds and banishment, Pueris illa terriculamenta proponat, said he, Let them threaten boys with those fray-bugs. The Emperor may take away my life, but not my faith; my head, but not my crown. CHAP. XI. Ver. 1. One plague more upon Pharaoh] WHo, after the hardness of his impenitent heart treasured up to himself wrath. Rom. 2.5. God strikes still upon the thick bosses of his b●ckler. Job. 15.26. When men are no whit better by afflictions, and worse with admonitions, God finds it time to strike home. Ver. 2. Borrow of his neighbour] This was an extraordinary command, and may not be made a precedent but in the same case, and upon the same warrant. The Lawgiver only can dispens with his own Law. Ordinarily it is the wicked that borroweth, and payeth not again. Psal. 37.21. Ver. 3. Was very great in the Land of Egypt] Great he was both in gift and authority; so that for his sake the Israëlites might have what they would of the Egyptians: It was not here as once at Rome, Calamitas nostra Magnus est: Sic Mimus olim de Pompeio, plaudente populo Romano tam eleganti soloecismo. Ver. 4. And Moses said] s●il. before he went out of Pharaoh's presence: for afterwards he saw his face no more. chap. 10. ver. 29. Ver. 5. That sitteth upon his throne] As copartner in the Kingdom. Our Henry the second crowned his eldest son Henry, while he was yet alive. But this young King, through discontent, fell into a fever, whereof he died before his father; who cast him away first by his indulgence, and after by his rigour, not suffering him to be what himself had made him. [That it behind the Mil] The hand-mil, which they drove before them. Judg. 16.21. Isa. 47.2. Mat. 24.41. Ver. 6. Agreat cry] Because in every house there shall be a dead corpse, and so a Conclamatum est. They had made Israël cry: and God usually retaliate's spoil to spoil. Exek. 39.10. number to number. Isa. 65.11, 12. choice to choice. Isa. 66.3, 4. cry to cry. Jam. 5.1, 4. etc. Ver. 7. Shall not a dog move his tongue] And yet how many dead dogs do now adays bark and snarl at the Israël of God? Canina sacundia. which, nevertheless, is not without God. 2 Sam. 16.9, 10. who will one day make iniquity to stop her mouth. Job 5.16. Why should this dead dog curs? said Abishal. Ver. 8. In a great anger] Heb. In heat of anger▪ wherewith in the cause of God he was blessedly blown up. Meekness here had been but mopishness. Ver. 9 That my wonders] See the note on Rom. 9.17. Ver. 10. Did all these wonders] But all was worse than spilt upon him: he was even set in sin, and resolved never to remove; God had a hand in it. CHAP. XII. Ver. 1. And the Lord spoke] BEfore the slaughter of the firstborn, yea before that plague was threatened. See Mr Torshel his design for harmonizing the BIBLE. Ver. 2. This month] Called Abib. Exod. 13.4. with us called March or April; when the day lengthening, and the Sun asseending, each thing begins to revive: To show, saith one, that by the true passover Christ JESUS, not only is our time and all other things sanctified, but also that we should in recent remembrance of that benefit of our Redemption, all our days and years be thankful to our gracious Redeemer, and that by his death, true life and reviving unto mankind. [It shall be the first month] viz. in respect of sacred, not civil affairs, as Junius here prooveth out of Josephus. Antiq. lib. 1. cap. 4. The Jubilees began in September. Leu. 25.8. Exod. 23.16, 9, 10. The Creätion of the world began then, as some will have it: but Luther and others think it was in the Spring rather. Ver. 3. In the tenth day] The Paschal-Lamb was taken up the tenth day, but not sacrificed till the fourteenth, that they might so kill the passover as first to sanctify themselves and prepare their brethren. Hospin. de crig. ●est. cap. 5. 2 Chron. 35.6. For which cause also it was a received tradition among the the Jews, that during those four days the Lamb was tied to their bed posts. Ver. 4. Shall make your count] seil. of Communicants; that the whole may be eaten up, and every one have enough. Spiritual blessings may be divided in solidum, one may have as much as another, and all alike. The Gentiles also are called to fruition and feeding on the Lamb. Ver. 5. Without blemish] Christ that immaculate Lamb of God was hereby typified. 1 Pet. 1.19. See the Note there. [From the sheep, or from the goats] A lamb, to show Christ's innocence, meekness, patience, profitableness. Or a kid, to show that he was a sinner: 1. By Imputation, for God made our sins to meet upon him. Isa. 53.6. 2. By Reputation, for he made his grave with the wicked, ver. 9 Ver. 6. Until the fourteenth day] See the note on ver. 3. [In the evening] Christ came in the evening of the world. Heb. 1.2. in the last hour. 1 Job. 5. when all lay buried in darkness; in the eventide of our sin and death. Ver. 7. And strike it on the two side-posts] Not on the threshold. We may not tread under foot the Son of God, or count the blood of the Covenant an unholy thing. Heb. 10.29. but get our hearts sprinkled therewith by the hysop-bunch of Faith from an evil conscience, that we may serve the living God. Heb. 9.14. Ver. 8. In that night] By candlelight: so must we feed upon Christ, lumine supernaturali: Isa. 53. by his knowledge doth God's righteous servant justify many. [Rost with fire] Not raw: we may not grossly conceiv of Christ, nor rashly receiv him. Not boiled, burr roast: to show that Christ was roasted in the fire of his father's wrath: & sicut tostis cibariis non adhibentur alia, ut in ●lixis fieri consuevit: it à solum Christum debemus apprehendere fide, Alsted. saith an Interpreter. [And unleavened bread] See the Note on 1. Cor. 5.7, 8. [And with bitter herbs] To teach, that looking upon Christ whom they have pierced men must be in bitterness. Zach. 12.10. and feel what an evil and bitter thing sin is. Jer. 2.19. being ready to suffer hardship with Christ, though he should feed us to the full with bitter herbs, and make us drunk with wormwood. Lam. 3.15. Ver. 9 His head with his legs] To let us see our need of whole Christ, and our most perfect comunion with Him. Ver. 10. And ye shall let nothing of it remain] We may not presume to sin in hope of pardon. Christ will not stand us for a sinning-stock. Ver. 11. With your loins girt] As pressed and intent to the service: so we should be at all times, but especially when to departed out of the F●ypt of this life, and to take heaven by force. Then, if ever, we should hoc agere, gird up the loins of our minds, etc. 1 Pet. 1. [And ye sh●ll ●at it in haste] As not doubting of deliverance, and waiting a call out of life. [It is the Lord's passover] A sacramental expression, like that of our Saviour, This is my body. Mat. 26.26. see the Note there. The sacraments of the old Testament were both saeraments and types: but those of the New, are sacraments only. Ver. 12. And will smite all the firstborn] This crosseth not that in Ezek. 18. The son shall not bear the iniquity of his father: for God never punisheth the innocent, because all are guilty before Him. These Egyptians had slain Israël God's firstborn. And it is the observation of Theodoret, that when God smote Pharaoh's firstborn, he drew blood of the arm for the cure of the head: which because it mended not thereupon, came also to confusion. [and upon all the Gods of Egypt] As he did here upon the Popish Idols in the beginning of the Reformation, by detecting their vanity and laying their honour in the dust. Ver. 13. I will pass over you] Or, over-skip you. So he dealeth oft by his, who should therefore keep a passover for our safety. Ver. 14. By an Ordinance for ever] Till Christ our passover should be sacrificed for us; and then the Christian passover was to succeed. Ver. 15. Ye shall put away leaven] All unsoundness in point of Faith, and insincerity in point of Practice. See the Note on 1 Cor. 5.7. Ver. 16. An boli● convocation] This same word (in the Hebrew) signifieth the holy Scriptures; Nehem. 8 9 to teach us, saith one, that the Scriptures ought to be read in the Congregation, and holy Assemblies. Ver. 17. In this selfsame day] Heb. In the body or strength of this day: so the midday is called. Art thou delivered, helped? write up the time and place. Ver. 18. Until the ane and twentieth dai●] As Austin said of the feast of Pentecost, might these of the Passover, may we of the Powder plot; Gaudet produci haec solemnitas. It were well i● this holiedaie were a double-daie. Ver. 19 No leaven found] See the Note on ver. 15. [Shall be cut off] For a small fault, as it may seem to some: but the less the matter, the greater is the contempt in denying to do it. Keep therefore God's commandment as the sight of thine eye. Look to those minntula Legi●, that ye may live. Ver. 20. Ye shall eat nothing leavened] Watch carefully against corruption in life and doctrine: be punctual in your preparation to, and participation of the Christian passover. Ver. 21. All the elders of Israël] The masters of Families; who in this Familie-service were to kill and eat, and set before the rest of the household, as priests at home; and to show them the meaning of that mystery. Ver. 22. A bunch of hyssop] An herb of a purging property. See 1 Cor. 6.11. [The blood that is in the basin] The remembrance of Christ's bloody passion must be kept fresh in our hearts. [Strike the lintel] Profess Christ crucified, T●m recent mil●i nunc Christus ac si hac borâ ●●diss●t sanguinem. Luth. honour him by a holy conversation, mind him in your out-going and in come [None of you shall go out] Bee not of those that withdraw to perdition, but of them that believ to the salvation of the soul. Heb. 10.39. Mingle no more with the Egyptians. Ver. 23. Will not suffer the destroyer] Angels delight to be executioners of God's judgements, and Saviors of his people. Ver. 24. For ever] See the Note on ver. 15. Ver. 25. Ye shall keep this service] yet with some variation of circumstance. Ver. 26. When your children] Children are to be carefully catechised and informed. Eph. 6.4. See the note there. Luther scorned not to profess himself discipulum Catechismi, a Catechism Scholar. Ver. 27. Bowed the head] In token of submission to the command and thank fullness for such a salvation. Ver. 28. Went away and did &c.] They that will not timously obey God's sweet precepts, shall one day have no other command to obey but that bitter, Ite maledicti, Go ye cursed, etc. Ver. 29. From the firstborn of Pharaoh] See ver. 12. Ver. 30. For there was not an house] Neither is there an house amongst us (hardly) where not one, but many are dead in trespasses and sins. Our land even stink's again with such, as Egypt did with the frogs. Ver. 31. And be called for Moses] That is, he sent them to be packing. See chap. 10.29. Ver. 32. Bless me also] So Maximinus the Persecutor being sorely diseased, sent to beg the prayers of the Church. In their month you shall find these wild asses. Jer. 2.24. Ver. 33. We be all dead men] Quis autem vult mori? prorsus nemo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Every thing makes much of life, from the highest Angel to the lowest worm. Ver. 35. And they borrowed] For their use at that solemn feast they were to keep in the wilderness: Pons aureus fugient● hostiextr●e●du●. The Egyptians denied them nothing; as willing to be rid of them upon any terms. Ver. 36. Spoilt the Egyptians] See the note on chap. 8.2. Ver. 37. About 600000] So that promise to Abraham was fulfilled Gen. 15.14. and that to Jacob. Gen. 46.3. Ver. 38. And a mixed multitude] Of strangers, that took hold of the skirts of these Jews and said, We will go with you. Zac●. 8.23. but aferwards turned tippet. Num. 11.4. lusted greatly and greedily; and made Israël to sin. Coals touched, will either burn or sully us. Ver. 39 And they baked unleavened cakes] A memorial of which sweet mercy they kept on foot by that yearly feast of unleavened cakes. Deut. 16.3. Ver. 40. Was four bundred and thirty years'] scil. from the time that Abrabam began to sojourn in the Land of Canaan, and to pass into Egypt. Gen. 12.10. See Gal. 3.17. with the Note there. Ver. 41. Even the selfsame day] God (saith one) had well-nigh forfeited his bond; but e'er the Sun went down he paid the debt. His promises are good sure-hold. At midnight the firstborn were slain, because then exactly the four hundred and thirty years were exspired. Ver 42. This is That night] That, with an accent. God, expects our returns should be answerable to our receipts. God's blessings are binder's: and of all things he can least abide to be forgotten. Ver. 43. There shall no stranger, etc.] Strangers are excluded; to show, that the faithful only have fellowship with Christ; contra quam Lutherani ineptiunt, saith one. Ver. 44. When thou hast circumeised him] And so admitted him into the fellowship of the faithful. A man must live before he can be nourished, bred, before he can be fed. Ver. 45. A foreigner] Unless a Proselyte. Ver. 46. In one bous] To teach them unity; which indeed is not any where found, but in the Church. Cam. 6.9. My Dove is but one, etc. Ver. 47. Shall keep it] or perish for their neglect. Aut faciendum aut patiendum: either men must do it, or die for it. CHAP. XIII. Ver. 2. It is mine] BY right of Redemption also. He that is saved is not his own, but his that saved him. Servati sumus ut serviamus. Luk. 1.74. Ver. 3. Remember] Heb. To remember indefinitely, q. d. Remember perpetually, and commemorate. Ver. 3. In the month Abib] The flowrie-moneth, as Macarius calls it. See the Note on chap. 12.2. Ver. 5. Aland flowing with milk and honey] Where fullness may breed forget fullness saturity, security. Ver. 6. Seven days] Figuring our whole life. Ver. 7. See the Note on chap. 12.19.20. Ver. 8. And thou shalt show] See the Note on chap. 12.26. Ver. 9 And for a memorial] See the Note on Mat. 23.5. Ver. 12. The males shall be the Lords] This God did, that with the firstborn son (commonly best beloved) he might draw all the love to himself. Ver. 13. And every firstling of an Ass] This God would not have paid him in kind, eò quòd Asinus tardum & pigrum animal, Tusc. Quaest. lib. quinto. as Bellarmine give's the reason The zealous God hate's dulness. Tardis mentibus virtus non facilè committitur. Ver. 14. That thou shalt say unto him] Plantas tenellas frequentiùs adaquare proderit: Primas. Greg. Mag. young plants must be often watered. Ver. 17. That God led them not] He carefully chose their way out of Egypt; not the nearer, but the safer. He tempt's not above what we are able: but so orders the matter, that evils are not ready for us. till we for them. Ver. 18. God led the people about] Philo writeth that it was not much above three dries journey from Egypt to Canaan the next way: Sed Dei voluntas est summa necessitas. Tertul. Ver. 20. From Su●●ot●] their first Rendezvouz chap. 12.37. Ver. 21. And the ●●ord] See Psal. 105.39. Isa. 4.5, 6. God prot ct's, directs and every way suit's the necessities of his people. CHAP. XIV. Ver. 1. And the Lord spoke] IT was of God then, Necesse est adesse divinum ubi bumonum cessat auxilium. Philo Jud. then that the people fell into such straits: that where humane help failed, divine might come in. Ver. 2. That they turn] i.e. return. In passing the red Sea, the Israëlites made a semicircle. Confer Exod. 13.20. with Num. 33.6. God must be followed, though he lead us through a maze or Labyrinth. Ver. 3. They are entangled] Perplexed, intricated, they know not what to do, or which way to turn. Enemies watch opportunities, but oft miss of their meaning. Ver. 4. And I will be honoured] By subduing this sturdy Rebel, and bringing his violent dealing upon his own pate. Psal. 7.16. 1 King. 13. When the Prophet cried to Jeroboam's altar, it clavae presently asunder. Jer. 23.29. But the mighty hammer of God's word, with ten miracles, gave ten mighty strokes at Pharaoh's heart, and yet could find no entrance. God will therefore now take another course with him. Ver. 5. That the people fled] i. e. Ran quite away, without any resolution ever to return. This troubled the tyrant: Crowns have their cares. Little David like's his hook the better ever since he saw the Court. Ver. 6. Made ready his chariot] To meet his destruction. Ver. 7. Veget. lib. 1. ●ap. 24. 600 chosen charets] They fought of old out of charrets armed with scythes and hooks; which at first were a terror, and after a scorn. Ver. 8. With an high hand] Bravely, boldly, in battle-raie, (not as runaway) in all comely equipage. Ver. 9 But the Egyptians pursued]. And God made fair way before them, till they came into the red sea. Ver. 10. For they were sore afraid] Because sorely distressed: they saw no way to escape, unless they could have gone up to heaven: which because they could not, heaven came down to them (though unworthy) that God might get him a name. Isa. 63.12, 14. The Israëlites herein were far more happy than those ancient Britain's, who being greatly distressed by their Northern Enemies in the time of Valentinian the third, implo●ed the aid of Aetius the Roman Perfect of Gaul, using these words: To Aetius thrice consul the sighs of the Britain's: daniel's Chronicle. and after thus they complain. The barbarous enemy beat's us to the sea; the sea beats us back to the enemy: between these two kinds of deaths, we are either murdered or drowned. But their implorations prevailed not: Neither found they any other remedy than what the Prince of Orange shown to his soldiers at the battle of Newport; Hist. of Netherl. when they had the sea on one side, and the Spaniards on the other: If, saith He, you will live, you must either eat up these Spaniards, or drink up this Sea. Ver. 11. Because there were no graves] Thus they rebelled at the sea, at the red-sea, yet he saved them for his name's sake. Psal 106.7.8. Ver. 12. Is not this the word] Invalidum omne naturâ querulum. Weak spirits are ever quarrelling and contending. Seneca. Ver. 13. Stand still and see the salvation] Thus God heard their cry at the red-sea] Neh. 9.9. Though it were not the cry of faith, but of fright and perturbation. So he heard the voice of the lad. Gen. 21.17. Ver. 14. Ye shall hold your peace] i. e. Ye shall neither say, nor do. Ver. 15. Wherefore criest thou unto me?] sc. with inward groan, without any audible voice Moses egit vocis silentium, ut corde clamaret. And God was readier to answer, than he to ask. [Speak unto the children of Israël] q. d. August. there's something more to be done then to pray. Ora & labora. We must not only crave God's help, but be forward in the course, whereby to make way for God's help. [That they gforward] Though upon a manifest danger. This is an act of strong faith, pure obedience. Ver. 16. But lift thou up thy rod] This rod God makes use of, for the greater manifestation of his own power, and the gracing of his servant Moses. Ver. 18. When I have gotten me honour] Made me a name as at this day. Neh. 9.10. For this he was famous in far countries. Jethro (the first proselyte to the Jewish Church) was hereby converted, say the Rabbins. 1 Sam. 4.8. And the Philistimes cry Woe unto us, these are the Gods that smote the Egyptians with all the plagues in the Wilderness. Ver. 19 And the Angel of God] Christ the Angel of God's presence. See chap. 13.21. and 23.22. [Went behind them] So the glory of the Lord was their rearward. Isai. 58.8. He will be to his both Van and Rear▪ Isai. 52.12. Ver. 20. A cloud and darkness to them] See the Note on Heb. 12.2. Ver. 21. Func; Chron. And Moses stretched out his hand] Of that Pseudo-Moses that cozened many credulous Jews of Crect into the mid●st of the sea, Anno. 434. See Funccius at that year. [And the waters were divided] So was that torrent of fire (if Aristotle may be believed) that ran from Aetna, De mundo. cap. 6. consuming the country, and yet parted itself; making a kind of a lane for those that ventured to rescue their aged parents. Ver. 22. Were a wall unto them] Every main affliction is our red-sea (saith One) which, while it threats to swallow, preserv's us. Ver. 24. In the morning watch] God watcheth upon the evil to bring it upon his enemies, then when he may do them a greatest mischief. Dan. 9.14. He picketh his times for vengeance Isai. 33.10. [The Lord looked upon the host] Hoe set his eyes upon them (as Paul did upon Elymas the sorcerer) with highest offence, and utmost indignation. After which lightning follow's that terrible thunderclap, wherewith he troubled them and took off their wheels. See Psal. 77.18, 19 and 18.15. Ver. 25. For the Lord fighteth for them] Our late great successes have extorted the like acknowledgements from some of Satan's sworn swordmen: as at the dissolution of the siege at Plymouth. Ver. 26. That the waters may come again.] By wind that God sent. Exod. 15.10, The winds blow, the waters flow. Psal. 147.18. Ver. 27. Returned to his strength] For by being divided, it had been weakened. si collidimur, frangimur. The daughter of dissension is dissolution. Ver. 28. There remained not one of them] No more doth there of our subdued iniquities. Mic. 7.19. Peccata non redeunt. We shall see them no more, any otherwise then these Israëlites did their enemies, dead upon the shore. CHAP. XV. Ver. 1. Then sang Moses] PResently upon the deliverance, whiles their hearts were hot, and the mercy fresh. No part of the thank-offering might be kept unspent till the third day. Benesits soon grow stolen, and putrefy, as fish. Ver. 2. I will prepare him an habitation] Or I will adorn him, I will give him ornaments and trim. Such God account's our poor praises. Ver. 3. The Lord is a man of war] Yea he alone is a whole Army of men, Van and Rear both. Isai. 52.12. He send's the sword. Ezek. 14.17. Muster's the men. Isai. 13.4. Orders the ammunition▪ Jer. 50.25. Give's the victory; Whence he is here styled by the Chaldee. The Lord and Victor of wars. Ver. 4. In the red sea] So called haply from that red man Esau or Edom, who usurped the dominion of that sea, now called Sinus Arabicus. Ver. 5. As a stone] So shall Rome. Rev. 15.5. Ver. 6. Hath dashed in pieces] It is a fearful thing to fall into the punishing hands of the living God. Heb. 10.31. For who knoweth the power of his anger? Psal. 90.11. Ver. 7. That risen up against thee] Because against thine. There is a league offensive, and defensive, betwixt God and his people. Ver. 8. And with the blast] In celebrating God's favours, we must be punctual and particular. Ver. 9 The enemy said I will] They made account all was their own, but were soon confuted, as were likewise Sisera, and Sennacherib. Where the beginning of a business is con●idence, the end is consusion. Ver. 10. Thou didst blow, etc.] Here it was that the Arm of the Lord put on strength to cut Rahab, and wound the dragon. Isai. 51.9. Ver. 11. Who is like thee] One of the most stately descriptions of God that is found in holy-writ. God is to be magnified: We must make room for him. Ver. 12. The earth swallowed them] That is the sea, which compasseth the earth about as a girdle: God having set the solid earth upon the liquid waters. See Jon. 2.6. Psal. 24.2. Ver. 13. Unto thy holy habitation] Canaan where God chose to dwell. This He is said already to have done, because he would certainly do it. God's promises are his performances, and every former mercy a pledge of a future. Ver. 14. Sorrow shall take hold] So it did. 1 Sam. 4.8. [Then the Dukes of Edom] See Deut. 2.4. Ver. 15. The mighty men] See it fulfilled. Num. 22.3. [shall melt] So they did. Iosh. 2.9, 10, 11. Ver. 16. Till thy people pass over] Over Jordan (as now they have done over the red sea,) into Canaan. Ver. 17. Of thine inheritance] provided and purchased by thee for thy firstborn, Israël. Ver. 18. The Lord shall reign] Gaudeo quòd Christus Dominus est: alioqui totus desperâssem, writes Miconius to Calvin, upon the view of the Church's enemies. The Lord Christ reigneth. Or else I had been out of all hope of better. Ver. 19 For the horse of Pharaob] A good soul is altogether unsatisfiable in sanctifying God's name, and setting forth his goodness. Should I do nothing else all the days of my life (said that Martyr) yea as long as the days of heaven shall last, Act. & Mon. but kneel on my knees and repete David's Psalms, yet should I fall infinitely short of what I owe to God. Ver. 20. And Miriam] Souls have no sexes: And if souls follow the temperament of their bodies (as Philosophy saith they do) women's bodies consist of rater rooms, of a more exact composition than men's do. Ver. 21. Sing ye to the Lord] This seems to have been the burden of the song: as Psal. 136.1. Ver. 22. And found no water] Thirst and bitterness was their first handsel in their voyage. Ver. 23. They could not drink] Water they now had, but what the better? God can give us blessings, but with such a tang, that we shall have no great joie of them. Ver. 24. Seneca. Murmured against Moses] He must bear the blame of all. Public persons are sure to have an ill life of it. Qui vitaverit culpam, non effugit infamiam. Ver. 25. Shown him a tree] A type of Christ's sweet cross, and easy yoke, that sweeteneth and facilitateth all our light afflictions. Ver. 26. And said if thou, etc.] This God premiseth as a preface to the law, to be shortly after given in Sinai. [I am the Lord that healeth thee] B on the inside, by forgiving all thine iniquities, and on the outside, by healing all thy diseases. Psal. 103. I am Jehovah the Physician. And omnipotenti medico nullus insanabilis occurrit morbus. Isidor. To an Almighty Physician no disease is uncurable. Ver. 27. And they came to Elim] The Heathens slandered the Jews, Corn. Tacit. Annal. l. 12. that they found these fountains by the means of certain asses that guided them: Whence they are called Asinarij by Molon and Appion of Alexandria; who affirmed that for this cause the Jews worshipped the golden head of an ass, etc. CHAP. XVI. Ver. 1. Unto the wilderness of Sin] SO called because it bordered upon the city of Sin, whereof see Ezek. 30.15.16. With Ezek. 20.35, 36. Or of the many brambles that grew therein. Ver. 2. And the whole Congregation] The most part of the people. Diaconos paucitas honorabiles fecit, saith Hierom: sic & veros Israëlitas. Ver. 3. To kill this whole Assembly] Thus discontent will say any thing: neither careth it how true the charge be, but how stinging and stabbing. Ver. 4. I will rain bread from heaven] Not hell from heaven, as once he did upon Sodom. If thine enemy hunger, feed him, as God here doth. Ver. 5. On the sixth day they shall prepare] The Jews preparation to the Sabbath began at three a clock in the afternoon. Buxtorf. Synagog. The best and wealthiest of them, even those that had many servants, did with their own hands further the preparation: So that sometimes the masters themselves would chop herbs, sweep the house, cleav wood, kindle the fire, etc. Ver. 6. That the Lord] And not we without his authority: so that in murmuring against us, ye have set your mouths against heaven. Caveant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not, behold the Judge standeth before the door. Ver. 7. Jam 5.9. Ye shall see the glory of the Lord] Shining in that wonderful work of his, the bread from heaven. Confer Num. ●4. 21. I●b. 11.40. Ver. 8. In the evening flesh to eat &c] Never was Prince so served in his greatest pomp, as these rebellious Israëlites. How good shall we find him then to those that pleat him? Ver. 9 For he hath heard your murmur] Now than what will you do, sigh God riseth up. And sigh he vi●●teth, what will ye answer? I●b. 31.14. Ver. 10. Toward the wilderness] Where the cloud was in the forefront of their armies. Ver. 11. And the Lord spoke] i. e. He ●ad before spoken. Ver. 12. And in the morning] They have their flesh at Even, and bread in th● morning. God will be waited on, and give the consummation of his blessings at his leisure. The cloud empties not itself at a sudden burst, but dissolve's upon the earth, drop after drop. Ver. 13. The dew lay round] i. e. The Manna that came down in the dew, as Christ the bread of life doth in the Ministry of the word. See Deut. 32.2. Ver. 14. The dew that lay] And covered the Manna: whence that promise's of hidden Manna. Revel. 2.17. Ver. 15. Lib: 26. cap. 14. It is Manna] i. e. What shall I call? Herba Anonymus non inveniendo●nomen, invenit, saith Pliny: so Manna. Others interpret Manna, a portion, an admirable gift, or meat prepared. Ver. 16. Every man according to his eating] Thus they were enured in diem vivere, as Quintilian saith the birds do, to de▪ penned upon God for their daily bread. Ver. 17. Some more, some less] ecundùm proportionem arithmeticam, sed non secundum proportionem ceome●●icam. as a man had more or less mouths in his family to ●eed. Ver. 18. He that gathered much] See the Note on 2 Cor. 8.15. Ver. 19 Let no man leave of it, etc.] It was to be gathered in the morning, and not kept till the morrow. I made baste and delayed not, saith David. Psal. 119 60. Ver. 20. Left of it until, etc.] Either through distruy, or curiosity. Vers. 21. It melted] Or putrefied, faded, dissolved. Some Papists derive their Mass from this root: and well it may be; nam per eam omnis pietas liquefacta est & dissoluta, saith Rivet: for it is the utter bane of all good, as being a mass or heap of abominations. Vers. 22. And told Moses] As fearing that the people had not done so well, as indeed they did: or as desirous of further direction. Vers. 23. Lay up for you etc.] This is no plea for the Popish keeping of their breaden God in a pyx, for here was a command so to do, lest the Sabbath should be profaned: but for the other, there is none. Vers. 24. Till the morning] The Sabbath-morning wherein it putrified not, but continued sound and savoury by the special hand of God; that they might keep the Sabbath; as it appears here they did, before the Law given at Sinai. Papists press the sanctification of the Sabbath as a mere humane institution in religious worship. Our Anti-sabbatarian Prelates took this text for an Anticipation only, and made little account of the fourth commandment, which Spalleto had taught them was done away, etc. Ver. 25. Eat that to day] So shall those that labour in the Lord rest, and feast in heaven. Thus the Rabbins moralise it. Ver. 27. And it came to pass] See the Note on ver. 20. Some unruly beasts (masterless monsters) will be breaking over the hedge: but the Law will hamper them. Ver. 28. How long refuse ye] The rulers are shent for the people's unruliness. [To keep my commandments] For in breaking that one of the Sabbath, they had broken all: the whole Law is but one copulative. See Jam. 2.10. Ver. 29. Hath given you the Sabbath] And a great gift it was. Nehe. 9.14. Were it not for the weekly sabbath we should all run wild. [Abide ye every man in his place] Sabbath coming from Shabath to cease or rest, hath some affinity with Jashabh to sit still, and with Shabath to worship and give prais, to show, that this rest must be sanctified: for else it is but Asinorum sabbatum, as One saith, the Sabbath of the Ox and Ass. for these also must rest. Ver. 30. So the people rested] According to their custom, though probably intermitted for a season in Egypt, dureing their hard servitude. D. prideaux. Sed rationem reddat qui potest (saith a learned Doctor) quare, ante legem promulgatam, in die septimo cessavit Manna, nisi quia, ad exemplum Domini, ab ipsius mundi primordio invaluisset sabbati observatio. This ceasing of Manna on the seventh day shows that the Sabbath was kept from the beginning. Ver. 31. And the taste of it] It had not all manner of good tastes, according to every man's appetite; as Wisd. 16.20, 21. It is said, but as Num. 11.8. Else why should the people lust and murmur, as there they did. ver. 4, 5. Ver. 32. Fill an omer] Monuments and memorial of God's great mercies are to be set up, lest (as it fares with children) Eaten bread be soon forgotten. Strabo Geog. Ver. 33. Take a pot] A golden pot. Heb. 9.4. Strabo writeth, that the Metapontini (after a plentiful harvest which had much enriched them) dedicated to Apollo at Delphos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harvest of gold. Ver. 34. To be kept] For the use of succeeding ages, in the most holy places: so Christ, glorified in his humanity, abide's for ever. Heb 7. Ver. 35. Until they came] So till we come to heaven, shall we have need of Ordinances. Ver. 36. Of an Ephah] Or of a bushel: a plentiful allowance: see the Note on joh. 2.7. CHAP. XVII. Ver. 1. After their journeys] i. e. AFter they had sirs; t been at Dophcah, and at Alush. Num. 33.12, 13, 14. [There was no water] Bread they had from heaven, but wanted water. Our condition here is a condition of singular indigency: we are ever wanting somewhat, or other. Ver. 2. The people did chide with Moses] As they did before for bread. And as thirst is the more eager appetite, so they are more eager and earnest for water, than they were for bread, [Wherefore do ye tempt the Lord] viz Whether he be amongst you, and be able by miracle to reliev you. Ver. 3. Murmured against Moses] Magistrates have many times a weary life, with the mutinous multitude. Seneca observeth of Egypt (it proved true of this people newly come out of Egypt) that it was loquax & ingeniosa in contumeliam proefectorum provincia: in qua, qui vitaverit culpam, non effugit infamiam. That it was 〈◊〉 province apt to prate against their Governors, and to cast a slur upon them, though never so well deserving. Ver. 4. Ready to stone me] Well might he ask with our Saviour, For which of my good works do ye stone me? John 10.32. But the belly hath no cars. Ver. 5. Take with thee of the Elders] As witnesses of this great work of God; which the people for their unbelief might not behold. God put's up their rebellion, and sat issue's their thirst: but yet intimates his just displeasure, by denying them this privilege of seeing the rock smitten. Ver. 6. Upon the rock] If God had not stood upon the rock, in vain had Moses struck it. Means must be used, but God only depended upon for success. It is he alone that set's the rock abroach. [Thou shalt smite the rock] Here in a type of Christ, stricken, smitten of God and afflicted. Isa. 53.4. 1 Cor. 10.4. [And there shall come water out of it] Not sire, (that had not been so miraculous,) but water. This cleaving the hard rock. Psalm 78.15. This turning of the slint into a fountain. Psalm 114.8. was a work of Omnipotency, and is therefore much celebrated. Deut. 8.15. Psalm 105.41 Nehem. 9 15. Dioscorides tell's us of the stone Galactites, quèd suceum emittat lacieum, that it yield's a kind of moisture like milk which, if it be true, is very strange. [That the people may drink] And so be cooled and comforted in their weariness and wander. Ho, every one that thirsteth, etc. Isa 55.1. Ver. 7. Is the Lord amongst us?] As if that could not be, and they athirst? But he is most present, when he afflict's: He knows our souls in adversity. Ver. 8. Then came Amalek] Not having the fear of God before his eyes. Deut. 25.18. but carried on by the ancient enmity: for Amalek was Esau's grandchild. Ver. 9 I will stand on the top] Where the people might see him with that Ensign in his hand, and be encouraged, Xerxes used to pitch his tent on high, and stand looking on his army, when in fight, for their encouragement. Ver. 10. Aaron and Hur] This Hur, saith Josephus, was husband to Miriäm, and Moses his Deputy. Exod. 24.14. [Went up to the top of a hill] To pray together. Psalm 76.2.3. In the Congregation where the Saints are praying, there the arrow, shield, and spear are broken. 2 Sam. 18.3. From thence shalt thou help us; (said the people to David) that is, thy prayers shall prevail with God for our assistance. Non tam praeliando quàm precando. The King of Sweden assoon as he set foot in Germany fell down to prayer, and he proved very victorious. Ver. 11. When Moses held up his hands] The push of Moses' prayers did more than the pikes of all Israël besides. Moses orat & vincit, Bucholcer. Chronol. cessat & vincitur, saith one. Great is the power of prayers. Henricus Anceps, the Emperor of Germany, slew and put to flight a huge army of the Hungarians, his soldiers all crying out with a loud voice, Idem ibid. Kyrie eleison, Kyrie eleison, i, e. Lord have mercy upon us, Lord have mercy upon us. This was done before the city of Mersburg. Ver. 12. But Moses' hands were heavy] It is a prais proper to God, that his hand is stretched out still: As for men, even the best, though the spirit in them be willing, yet the flesh is weak, and will not suffer any long intention. [And Aaron and Hur stayed up his hands] Neither did they only raise up their hands, but their minds with his. There are that here observe, that upon the fourtieth day after their coming out of Egypt, Moses, Aaron, and Hur went up into the Mount, where Moses' hands are thus supported, while Amalek is discomfited; and that Moses the Prophet, Hur the Prince, and Aaron the Priest, all put together, were a type of Christ; who on the fourtieth day after his Resurrection asscended into the Mount of Heaven; where, as our Prophet, Priest, and Prince, he holds up the hands of his Intercession for his Church Militant, whiles she fight's with spiritual Amalek, Sin, Satan, Antichrist, World, Flesh, etc. Ver. 13. And Joshua discomfited] How should he do otherwise, when he fought with such weapons? Prayers are the bombardae, & instrumenta bellica Christianorum, saith Luther: The great guns, and warlike weapons of the Saints. The Romans in a great distress were driven to take the weapons out of the Temples of their gods, and overcame. The Parliament soldiers at Edg-hill-battle falling on with courage, and crying out, Now for the fruit of prayer, Now for the fruit of prayer; prevailed mightily, slaying near ten to one, etc. Ver. 14. In a book] Or, in the book that thou art now in writing: viz. the Pentateuch, the most ancient book that is extant. [I will utterly put out etc.] The portion of wicked men is to be forgotten in the city where they had so done, Eccles. 8.10. their memory dies with them: or, if it be preserved, it stink's in keeping, and remain's as a curs and perpetual disgrace. Ver. 15. And Moses built an Altar] As a lasting monument of God's great Mercy in that first victory. The Romans had a custom, that the Conqueror in his triumphant chariot road to the Capitol, and offered a white ox to Jupiter. Liv lib 6. Decad 3. Ver. 16. Because the Lord, etc.] Heb. The hand upon the throne of the Lord. God's hand is laid upon his own throne, as swearing to root out Amalek. Or Amalek's hand is lifted up against God's throne, that is the Church (called God's throne of glory. Jer. 4.21. and crown of glory. Isa. 62.3.) therefore he will have perpetual war with him. Tua caussa erit mea caussa, said the Emperor Charles the Fifth to Julius Pflugius, who, being his Agent, had received wrong by the Duke of Saxony; so saith God to all that belong to him. CHAP. XVIII. Ver. 1. Herd of all] ANd thereby was converted, (say the Rabbins) being the first Proselyte to the Jewish Church that we read of in in Scripture. Ver. 2. After he had sent her back] Because she was troublesome with her peevishness, and a hindrance to the good work in hand. Chap. 4.25, 26. Sylla felix fuisset ni uxorem duxisset; Adrianus ni imperitâsset. Moses, both. Ver. 3. In a strange land] See the Note on Chap. 2.22. Ver. 4. Eliezer] Or Lazarus. We should write God's mercies upon the names of our children, or some other ways perpetuate the memory of them. Ver. 5. At the Mount of God] Horeb, whither they were removed from Rephidim, though the remove be not mentioned. Ver. 6. And he said] That is, sent him word: so God's messages to us are to be received as his own immediate words. He that heareth you, heareth me. Ver. 7. And did obeisance] Sr. Thomas More Lord Chancellor, would in Westminster-hall beg his Father's blessing on his knees. Ver. 8. All that the Lord bath don] It is not enough to relate God's mercies to us in the lump, and by whole sale; but we must instance the particulars both to God and men. [That had come upon them] Heb. Had found them; yet not without a providence. Job 5.6. God cut's us out our several conditions: it is his hand that finds us when we suffer aught. Ver. 9 And Jethro rejoiced] So must all Sion's sons, Isa. 66.10. Ver. 10. And Jethro said etc.] Cheerfulness makes thankfulness. Luke 1.46. Jam. 5.13. Ver. 11. Now I know] See the Note on Ver. 1. So the people knew that Jehovah was God. 1 King. 18.37. See 2 Cro. 33.13. [He was above them] God sits in the heavens. Psal. 2.4. where he see's that their day is coming. Psal 37.16. and mean while scorneth these scorners. Prov. 3. Fright's them, as he did those Syrians. 2 King. 7.6. Over-aw's them, as he did Laban. Divert's them, as he did Saul, Senacherib, etc. or otherwise defeat's them, as he did Benhadad, disclosing their counsels, blasting their designs, etc. Ver. 12. Before God] i.e. as in his presence, with reverence and godly fear. To feed without fear is a foul fault. Judas 12. See my Common-place of Abstinence. Ver. 13. And the people stood by Moses] Being haply (as the French are said to be) very litigious, and thereunto abuting Moses' lenity: whereas had they been sound whipped (as among Mahumetans they are, that go to law for light ●●att●rs) there would have been but few and short suits amongst them. Sure it is, that if men's hearts were not bigger than their suits, there would not be half so many. Ver. 14. What is this thing] A man by good counsel may become an Angel; nay, a God to another. Alexander being requested by some Ambassadors to show them his treasures, shown them his faithful Counsellors. Ver. 15. To inquire of God] For a divine sentence is in the mouth of the Judge: therefore also the place of Judicature is called the holy place. Eccles. 8.10. Let those that go to law inquire of God, and rest in his will. Ver. 16. When they have a matter] In our ordinary suits there is, for the most part more malice than matter. The late Judge Dier, if there came any such trilling controversies to be tried before him, would usually say, That either the parties are wilful, or their neighbours without charity, because their suits were not quietly compromised. Ver. 17. Is not good] We commonly say, He that receives a courtesy, sell's his liberty. But so did not Jethro. Ver. 18. Thou wilt surely wear away] Heb. Fading, thou wilt fade, as a leaf that wanteth moisture. Melanchthon was wont to say, that none laboured so hard as Travelling women, Magistrates, and Ministers. Politici & Ecclesiastici labores maximi sunt, saith Luther. Atterunt enim corpus, & tanquam ex imis medullis exhauriunt succum. Ver. 19 I will give thee counsel] A Midianite counsel's Moses: God hereby teacheth him humility. Ver. 21. Out of all the people] Magistrates must be drained from the dregs, sifted from the bran of the ordinary sort of people. [Able men] Able and active, strong and stouthearted, wealthy also, and well underlaied. See Jethroes Justice of Peace in a Sermon by Mr. Sam. Ward. Ver. 22. So shall it be easier, etc.] How thankless is their labour that do wilfully over-spend themselves in their ordinary vocations? Ver. 23. To their place] To the promised land, Or to their own homes, well paid, and with good content. Ver. 24. So Moses harkened] Of a meek man it is said that a child shall lead him Isa 11.6. how much more so grave a counsellor as Jethro? Dio. in Augusto Augustus'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was overjoyed with the plain deal of his friends and counsellors: as of Maecenas. Ver. 25. And Moses chose] Not without the people's consent. Deut. 1.13, 14. Ver. 27. Into his own land] An honest man's heart is where his calling is: such a one when he is abroad is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to his own element. CHAP. XIX. Ver. 1. Into the wilderness of Sinai] A Place where were many bushes and briers. Here they received ●he Law, which like briers and brambles pricketh and pierceth the consciences of evil livers. And this sell out 430. years after the Promise made to Abraham; not to disannul the Promise. Gal. 3.17. but to advance it: and, that guilt being discovered, and every mouth stopped. Rom. 3.19. we might acknowledge the riches of free Grace and Mercy. Ver. 2. For they were departed] See the Note on Chap. 18.5. Ver. 3. And Moses went up] See the note on Chap. 3.6. Ver. 4. On eagle's wings] The Eagle beat's her young ones out of their sluggish nest, that they may learn to fly: there was somewhat to do to bring Israël out of Egypt. Munster. in Scholar in Deut. 32.11. ex R. Solomon. The Eagle carry's her young upon her wings (and not between her talons as other birds do) openly, safely, speedily: So did God his Israël, being choice and chary of them all the way; securing them also from their enemies, who could do them as little hurt, as any can do the Eagles' young, which cannot be shot but through the body of the old one. Some by Eagles here understand Moses and Aaron, who are so called (say they) propter acumen intelligentiae & altitudinem vitae, for the sharpness of their understanding, and the loftiness of their lives. See the Note on Deut. 32.11. Ver. 5. If ye will obey my voice indeed] As I am good to you indeed, and not in pretense or profession only. Nathanaël was an Israëlite indeed. John 1.47. And Caleb fulfilled after God (or fully followed him) so did not Solomon. 1 King. 11.6. Ver. 6. A kingdom of Priests] A holy state, such as shall be all satiated with fatness. Jer 31.14. See the Notes on 1 Pet. 2.9. & Rev. 1.6. Ver. 7. Laid before their faces] Or plainly proposed the mind of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so did Paul. Acts 17.3. So must Ministers. Ver. 8. All that the Lord hath spoken] Sed, quid dignum tanto feret hic promissor bia●u? How easily over-ween we our own abilities? Pollicitis dives quilibet esse potest. Words are good cheap. Ver. 9 And believ thee] Without suspicion of an imposture; such as was that of Mahomet. Ver. 10. Sanctify them to day, and to morrow] Men must come before God with the best preparation they can get. He will be sanctified in all them that draw nigh unto him. This the blind Heathens saw, and therefore said, Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship not God by the by, but with all possible preparation. Hence they had their coena pura before their solemn sacrifices. Bucholcer. Numa nihil rerum sacrarum cives voluit neglectim agere. Hinc solenne illud, Hoc agite. The Ministers likewise in the Primitive Church prepared the people's minds by saying, Sursum corda, Lift up your hearts; Cyprian. de Oratione. Chrysost. Basil. and the Deacons used to call upon the people in these words, Oremus, attendamus: Let us pray, let us attend. Ver. 11. Against the third day] That is, three days hence, on the day of Pentecost. Ver. 12. That ye go not up into the Mount] God love's at once familiarity and fear (saith a learned Divine) familiarity with him in our conversation, D. Hall. and fear of him in his commands. He love's to be acquainted with men in the walks of their obedience, yet he takes state upon him in his ordinances and will be trembled at in his Word and Judgements. Ver. 13. They shall come up to the Mount] i. e. To the bottom of the Mount, to the foot thereof. Verse 17. See the Note on Heb. 12.20. Ver. 14. And washed their clothes] In token of washing their hearts, and cleansing themselves from all filthiness of flesh and spirit. The Gentiles also washed, Plaut. in Alul. Act. 3. scen. 6. Tertul. cap. 11. de Orat. that they might go to sacrifice: and the Primitive Christians before Prayer. Ver. 15. Be ready against the third day] If the word of a Command expected such readiness, what shall the word of Promise? etc. [Come not at your wives] For the Legal uncleanness that was in it. Leu. 15.18. 1 Sam. 21.4. figuring the filth of original sin. Ver. 16. There were thunders and lightnings] The Law was delivered in this terrible manner; partly to procure reverence to the Doctrine of it, and partly to set forth the Nature and Office of it; which is to terrify and thunderstrike offenders. Ver. 17. To meet with God] Who came with ten thousands of his Saints, as Moses (that climbed up that hill, Deut. 33.2. and alone saw it) says. And if he thus gave the Law, how shall he require it at the last day? Ver. 18. The Lord descended upon it in fire] This fire wherein the Law was given, is still in it, and will never out. Deut. 33.2. Ver. 19 Moses spoke] Yet not without horror. Heb. 12.21. Ver. 20. And Moses went up] As a Mediator between God and his people. Gal. 3.19. with Acts 7.38. A Mediator Moses was, not of Redemption (as Christ that Mediator of the new Covenant and surety of a better Testament. Heb. 7.22. and 9.15.) but of receiving the Law, and delivering it to the people, for which end here he went up. Ver. 21. And many of them perish] As the men of Bethshemesh did for prying into the Ark. 1 Sam. 6.19. Arcana Dei, sunt Arca Dei: Calvin. God's secrets are his Ark. Eorum quae scire nec datur, nec fas est, docta est ignorantia; scientiae appetentia, insaniae species. Not to know what is not fit to know, is a learned ignorance: to desire to know in that case is a kind of madness. He that curiously searcheth into God's Majesty, shall be oppressed of his glory. Ver. 22. And let the Priests] The firstborn of the family, which before the Levitical Law, had the Priesthood. [Sanctify themselves] With a singular care, above that of the rest of the people. Much is required of Ministers. Ver. 23. The people cannot come up] i. e. Siquid ego aut capio, aut sapio, they cannot: that which I know not teach thou me. Ver. 24. Away, get thee down] Abundans cautela non nocet. It is fit that men should know and keep their distance. [Thou and Aaron with thee] These only (who were types of Christ's Princely and Priestly office) might come up unto the Lord. CHAP. XX. Ver. 1. God spoke all, etc.] ALL the Ten are of divine authority. Papists disannulling the second, that yet they may retain the number of ten words (so loath are Heretics to have their ass●● cars seon) they divide the last, which yet is called the Commandment, not the Commandments. Rom. 7.7. Vasques not able to answer our Argument, saith, That the second Commandment belonged to the Jews only. Ver. 2. Which have brought thee] God's blessings are binder's; and every deliverance a tie to obedience. Ver. 3. Thou shalt have] This Thou reacheth every man. Xenophon saith of Cyrus, that when he gave any thing in command, he never said, Let some one do this; but, Do thou this. Hoc tu facias. Xenophon. Cyropaed. [No other Gods before me] But know and serve me alone with a perfect heart, and with a willing mind. 1 Chron. 28.9. Hoc primo praecepto reliquorum omnium observantia praecipitur, saith Luther. In this first Commandment 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 be made. Mat. 22.20. Howbeit the Turks will not endure any Image, no not upon their coins, because of this second Commandment. The Papists by their sacrilegeous practices have taken away this Commandment 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 Idolatry. And for their coming to Christian Sermons, they say, That as long as they shall see the Preacher direct his speech and prayer to that little wooden Crucifix, that stands on the Pulpit by him, Specul. Europe. 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 Italy) this is preaching sufficient for them, and persuades them more with the very sight of it, to hate Christian Religion, than any 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 offences: whence in time that Image came to be worshipped, through the instigation of the Devil, who is, saith Synesius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that rejoiceth in Images. [Am a jealous God] Be the gods of the Heathens good-fellows, saith one: the true God is a jealous God and will not share his glory with another, nor be served by any but in his own way. They that wit-wanton it with God, may look to speed worse than that Citizen in K. Edward the Fourth's days did; who was executed in Cheapside as a traitor, speeds Chron for saying he would make his son heir of the crown; though he only meant his own house, having a crown for the sign. [Visiting the iniquity] This second Commandment is the first with punishment: because 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. Unto thousands] Of succeeding generations. Personal goodness is profitable to posterity. And this promise though made to all, yet is more specially annexed to this second Commandment; to teach (saith one) that parents should chief labour to plant piety in their families, as they would have God's blessing entailed upon their issue. Ver. 7. The Name of the Lord] That holy and reverend Name. Psal. 111.9. that Nomen Majestativum, as Tertullian calleth it, dreadful among the Heathen. Mal. 1.14. The very Turks at this day 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 be no small grief to us to hear it. When one of Darius his Eunuches saw Alexander the Great setting his feet upon a low table that had been highly esteemed by his master, he wept. Diod. Sic. lib. 17. Being asked the reason by Alexander, he said, It was to see the thing that his master so highly esteemed, to be now contemned, and made his footstool. Ver. 8. Remember the Sabbath day] He saith not, The seventh day from the Creätion, but the day 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, because instituted by him. Pope Sylvester presumed to alter the Christian Sabbath; Hospin. de fest Christ. decreeing that thursday should be kept through the whole year; because on that day Christ asscended, and on that instituted the blessed Sacrament of his body and blood. 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 observe the Festivals of the Saints, than the Lord's Sabbaths, making it as Bacchus' Orgies, etc. that, according to what their practice is, it may more fitly be styled, Dies daemoniacus quàm Dominicus. The divel's-daie than God's. [To sanctify it] Let every one of us keep the Sabbath spiritually, (saith Ignatius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epist. 3.2d Magnesian. rejoicing in the meditation of Christ's Law, more than in the rest of our bodies. The ox and ass must rest, we must consecrate a rest: ●s God on the seventh day rested not from his works of preservation. John 5.17. Ver. 9 Six days shalt thou labour] God hath reserved but one day in seven, (as he reserved the Tree of knowledge of Good and Evil. Gen. 2.) yet wretched men must needs clip the Lord's coin. In many places God's Sabbaths are made the voider and dunghill for all refuse businesses. The Sabbath of the Lord, the sanctified day of his rest (saith one) is shamelessly troubled and disquieted. B. King on Jon. Lect. 7. The world is now grown perfectly profane (saith another) and can play on the Lord's-daie without book. Ver. 10. But the seventh day] Or, a seventh day. Not only Hebrews, but also Greeks and Barbarians, did rest from work on the seventh day: witness Josephus, Clemens Alexand. and Eusehius. That which they tell us of the river Sabbatius its resting, and not running on that day, I look upon as fabulous. [Thou shalt not do any work] Only works of Piety, of Charity, and of Necessity may be done on the Sabbath day. He that but gathered sticks was paid home with stones. The first blow given the German Churches was upon the Sabbath day, Dike of Cons. pag. 276. which they carelessly observed. Prague was lost upon that day. [Thou and thy son, etc.] Every mother's child. The base sort of people in Swethland do always break the Sabbath, David's desire by. R. Abbot. saying, That it's for Gentlemen to keep that day. [Thy manservant] There is an old law of the Saxon King Ina, If a villain work on Sunday by his Lord's command, he shall be free. Sr. H Spelman in Concil. Ver. 11. For in six day's] God took six days to make the world in, to the end, that we might be in a muse when we think of it; and think on his works in that order that he made them. [And rested the seventh day] Not as tired out, (for he made all without either tool or toil; his Fiat only did the deed) but to give us example, as John 13.15. [Wherefore the Lord blessed, etc.] How God esteemeth the strict observation of the Sabbath day, may appear by the exact delivery of it. For he hath fenced it about, like Mount Sinai, with marks and bounds, that profaneness might not approach it. 1. By his watchword, Remember. 2. By his bounty, Six days, etc. 3. By his sovereignty, It is the Sabbath of the Lord thy God. 4. By the latitude, Thou and thy son, etc. 5. By his own example, And rested the seventh day. 6. By his benediction, as here, He blessed it, and ordained it to be a means of much blessing to those that observe it. Add hereunto, that God hath placed this Command in the midst of the Decalogue, betwixt the two tables; as much conducing to the keeping of both. It stands like the sensus communis between the inward and outward senses, Bo●in. Theat. Naturae. being serviceable to both. [And hallowed it] Diem septimam opifex, ut mundi natalem, sibi sacravit. Ver. 12. Honour thy father, etc.] Philo well observeth, that this fifth Commandment (which therefore he maketh a branch of the first Table, and so divide's the Tables equally) is a mixed Commandment; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and differs somewhat from the rest of those in the second Table. They consider man as our neighbour, in nature like us: this, as God's Deputy by him set over us, and in his name, and by his authority performing offices about us. [That thy days may be long] A good child lengtheneth his father's days; therefore God promiseth to lengthen his. Ill children, as they bring their parents grey hairs with sorrow to the grave; so they are many times cut off in the midst of their days, as Abimelech was: God rendering upon him the evil that he did to his father. Judg. 13.5. Besides the pnnishment they have in their posterity (to whom they have been peremptores potiùs quàm parents.) Bern. One complained that never father had so undutiful a child as he had: yes, said his son, (with less grace than truth) my grandfather had. Ver. 13. Thou shalt not kill] A crying sin. Gen. 4. For the which God makes inquisition. Psalm 9.12. and strangely bring's it to light. It was a saying of King James, that if God did leave him to kill a man, he would think God did not love him. Ver. 14. Thou shalt not commit adultery] Adultery only is named; because bestiality, Sodomy, and other uncleannesses (though more heinous) yet they do not directly fight against the purity of posterity, and humane society, which the Law mainly respects. Ver. 15. Thou shalt not steal] i.e. Not rob or wrong another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. either by force or fraud. 1 Thes. 4.6. See the Note there. Basil chargeth the Devil as a thief of the truth, in that he had decked his crows with her feathers. And it was of the Devil surely that She had learned her answer, who being charged by her mistress for stealing her linens, Light for smoke. p. 85. and other things which she found in her trunk, said, that she stole them not: and when she was asked, how came they to be laid and locked up there? Did not you do this? No (said she) it was not I, but sin that dwelleth in me. Ver. 16. Thou shalt not bear] Neither bear it, nor hear it; raise, nor receiv wrong reports of another. Deut. 19.16. Make a lie, nor love it when it is made. Rev. 22.15. The truth must be spoken, and that in love. Doeg had a falls tongue, though he spoke nothing but truth against David. Psal. 120.3. Ver. 17. Thou shalt not covet] See the Note on Rom. 7.7. and on Heb. 13.5. [Thy neighbor's house] House is here first set, as that which holds and harbors all the rest. To these ten words written by God himself in the day of the Assembly, Divines have reduced those other Laws, Moral, Judicial, and Cerimonial, written by Moses. 34.27, 28. Deut. 10.4. And herein Alstedius (that excellent Methodist) hath in his Harmonia Musica (as in all those brief but pithy Notes upon the Pentateuch) done the Church of Christ singular good service; whom therefore (for a Preface to that which follow's in the opening of this and the three next Books, and for the use of mine English Reader) I have abbridged, translated, and the same here inserted. SECT. I. Of reducing all the Moral Laws to the Decalogue. TO the first Commandment belong laws that concern Faith, Hope, and Love to God. First, Faith: as, that there is but one God, and three Persons Jehovah Elohim; that he will send them a Prophet greater than Meses. Deut. 18. that he is to be honoured with our confidence, patience, and inward worship. Next, Hope: of Favour, Grace, and Glory. Thirdly, Love to God with the whole heart; filial fear, humble prayer, holy vows, constant care to avoid idolising the creature, seeking to the Devil, tempting of God, listening to Seducers, etc. To the second Commandment belong laws made against gross Idolatry, will-worship, etc. and for right worship. To the third pertain laws for Prayer, Thanksgiving, Oaths, Lots, Blasphemies, worthy walking, etc. To the fourth; all laws of sanctifying the Sabbath. To the fifth; of honouring and reverencing Parents, Princes, Elders, etc. and of punishing rebellious children. To the sixth may be reduced all laws concerning Murder, Revenge, Rancour, Smiting, Fight, cursing the Deaf, laying a block before the blind, etc. To the seventh, all that is said against Fornication, Adultery, Sodomy, Incest, wearing the Apparel of the other Sex. To the eighth; Laws against Robbery, Rapine, Usury, Sacrilege, detaining Wages or Pledges, removing Landmarks, accepting of Persons, taking of Gifts, falls Weights, etc. To the ninth belong laws against Backbiting, Tale-bearing, Fals-witnessing, judging, not admonishing, etc. To the tenth no laws are referred: because it is wholly spiritual, and hath no visible violations. SECT. II. Of reducing Judicial Laws to the Decalogue. TO the first Commandment: It was death 1. to deny obedience to the Priest, who was a type of Christ. 2. To persuade Apostasy from the true God. 3. To seek to witches and wizzards. It was likewise unlawful to make a covenant with the Canaanites, whom God had cursed: to make mixtures of divers kinds of creatures, etc. whereby they are taught sincerity in Religion and conversation. To the second Commandment: God commanded to abolish Images, Pictures, Idolatrous temples, Altars, Groves, etc. and forbade them, upon pain of death, to bow to Sun, Moon, or any other strange gods; because Moses his polity could not consist of true worshippers, and professed Idolaters. To the third Commandment: there were two kinds of blasphemy or cursing of God; (whether it were mediate or immediate, direct or indirect) One proceeding of infirmity and impatience, the other of malice and obstinacy. This later was to be punished with stoning: that former with some corporal punishment; as, beating, boring the tongue, etc. To the fourth Commandment: The wilful profanation of the Sabbath was punished with death. Tithes, Offerings, First-fruits, Firstlings, and the like, were commanded by God, as part of the Priest's maintenance, due to them by the very law of Nature. And the same custom is at this day commendably kept up, there not being a more equal and easy way of maintaining the Ministers of the Church, and so of upholding the Church's Ministry. To the fifth Commandment: Wrong done to a Parent (whether by striking or cursing) is parricide, and to be punished with death: so is wrong offered to the chief Magistrate; this is treason. Parents had power to command and correct their children, yea, in some cases, to sell them to their brethren the Israëlites, and to sue out a Writ of Execution against them, if uncounsellable and incorrigible. The Privilege of Primogeniture made for the honour of the family, and prefigured hrist. The chief Magistrate is both ordained and ordered by God. Deut. 17. Inferior Magistrates must neither be strangers, nor eunuches, nor bastards, nor Ammonites, nor Moabites. Deut. 23. But they must be men of courage, fearing God, etc. To the sixth Commandment: Four sorts of capital punishments were in use among God's people: viz. stoning, burning, beheading, and strangling. Execution was done either by the whole people, or else some deputed thereunto. Manslaughter was committed either by man or beast. If by a man, either it was voluntary; and that was punished with death: or involuntary; and in that case, they had their cities of Refuge: these prefigured Christ, our sole Sanctuary of safety. But if by a beast, the beast was stoned, as also the master of the beast, if done by his default. Blows that caussed loss of limbs, were punished with the like loss; or if not, with a reasonable recompense. Violence offered to a woman quick with child, so as she lost her fruit, was death: but if she were not quick, it was only a monie-mulct. God straight charged them to abstain from the use of beast's blood; that they might learn to abstain much more from sheddid man's blood. Lepers were to live apart, lest the sound should be infected: and to intimate the contagiousness of sin. A Jewish servant, if he should not go free at the year of Jubilee, was to be bored in the ear with an awl, and to live and die with his master. Hereto also pertain their laws for War: as, that new-married men, timorous persons, and ploughmen should be excused; that a soldier should be twenty years of age at least; that the General should desire passage through his brother's country; that he should send forth spies; offer peace; lead on his soldiers; use stratagems; spare fruit-trees, equally divide the spoil; reserv a part thereof for God; see that the Camp be kept clean from sin, etc. To the seventh Commandment: Adultery was death: and, in the High-priest's daughter, Fornication was burning; because he was a special type of Christ, and therefore his family should be without blame or blemish. Sodomy and bestiality were likewise death: so was the deflowering of an espoused virgin, and a rape. The Priest might not marry any, but a virgin. The price of an harlot might not be brought into the Sanctuary. Polygamy and Divorce were permitted only, and not commanded. Marrying with the brother's widow was peculiar to the old Testament. They were to marry within their own tribes; because our Lord was to spring of the Tribe of Judah. He that defiled a virgin, was both to marry her, and to endow her, so that he had her parents consent thereunto. The prohibited degrees both of Consanguinity and Affinity are Moral, Leu. 18. & 20. and grounded upon very good reason. To the eighth Commandment: Man-stealing, Sacrilege, and compound theft, were punished with death. Usury is condemned by the Law of God. The Law for things borrowed, deposited, entrusted, lent, or found, is grounded upon this Rule. He that marreth another man's goods, robbeth him. God would not have any poor (that is, sturdy beggars) amongst his people. To the ninth Commandment: Hereunto belong the laws for Ecclesiastical and Civil judgements. SECT. III. Of the signification of the Cerimonial Laws; and first for holy Places. THese Laws concern either holy Places, Times, Things, or Persons. The general law for holy Places was; That in that place only that God should choose, holy Services should be performed. And this signified, 1. that through Christ alone we must go to God in every divine duty. 2. That the time shall come, when we shall injoie the immediate presence of God in heaven. The special Law was, as touching the Tabernacle, a lively type of Christ, and of the Church, and of each Christian. Now in the Tabernacle are considerable, 1. The causses, and 2. the parts thereof. The causses that concurred to the making of it up, are, 1. The Matter; which was various, voluntary, and sufficient: This figured that Free-will-offering, wherewith every man ought to honour God, by trading with his talon, and by doing what he is able for the maintenance of the Ministry, andrelief of the needy. 2. The Form: and so the Tabernacle was to be made according to the pattern received in the Mount. To teach us, that God will be served according to his own prescript only, and not after man's inventions. 3. The Efficient, was every skilful workman, and by name Bezaleël and Aholiab. These later figured out the Church's Chieftains, and Master-builders; as those former, all gifted Ministers. These were the causses of the Tabernacle: the parts thereof (as well containing as contained) follow. These all were so framed, as that they might easily be set up or taken down, and so transported from place to place: whereby was signified, that while we are in this tabernacle of the body (which shall be taken down by death, and set up again by the resurrection) we are absent from the Lord: and that the whole Church not only is a stranger upon earth, but also moveth from one place to another, as God disposeth it. The Covering of the Tabernacle set forth; that the Church and her members do ever sit safe under God's protection. The Court made up of divers pillars, signified, that the Church, in regard of the Ministry therein, is the pillar of Truth; and that the offices and abilities of the several members ought to be as props to the whole body. The holy Instruments and implements served to set forth all the precious gifts and ordinances of the Church; such as are the Word, Sacraments, Faith, Holiness, etc. The Taches, whereby the Curtains were knit together, signified, that the several members of the Church Militant and Triumphant are but one Tabernacle. The Covering of the Tabernacle was twofold; Inward, and Outward; whereby was signified the internal and external estate of the Church. The glorious gate signified the hearts of God's people made glorious by faith, whereby we entertain Christ. The Tabernacle fitly knit together by its joints, and rightly erected, signified the Church of Christ fitly compacted by that which every joint supplieth, and making increase with the increase of God. Ephes. 4.16. Col. 2.19. The Veil signified the flesh of Christ, whereby his Deity was covered, and a way paved for us to heaven. The Veil was filled with Cherubims: to show how serviceable the Angels are to Christ and his people. The Holy of Holies shadowed out the third heaven, into the which Christ only entered, and we by him. The Ark of the Covenant covered with gold, figured Christ, in whom the Godhead dwelleth bodily; and in whom are hid all the treasures of wisdom, etc. The Testimony laid up in the Ark, signified Christ, the end of the Law; which also hath its testimony from him. The golden Censer signified, that all our services must be perfumed, and perfected by Christ, before they can be accepted. The golden pot of Manna in the side of the Ark was a sacrament of that eternal life, that is laid up for us in Christ. Col. 3.3. Aaron's rod blossoming was a sign of God's fatherly affection, whereby it comes to pass, that we bloom and flourish under the cross. The Sanctuary, or Tabernacle of the Congregation was the way into the Holy of Holies; and signified the Church-Militant, through which we enter into heaven. The brazen Altar for Burnt-offerings shadowed out the humanity of Christ, which is sanctified by his Dentie, and supported under all his sufferings for us. The Altar of Incens signified, that Christ appeareth for us before his Father, and maketh all our services accepted by the sacrifice of himself, once offered for sin. The Table furnished with so many loaus, as there were Tribes in Israël, signified, that God keep's a constant table in his Church for all believers. The golden Candlestick with his seven lamps figured the glorious light of the Gospel, whereby God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. 4.6. The Laver wherein the Priests washed themselves before they ministered in the Tabernacle, signified, that we cannot draw nigh to God in his services, without due preparation. The outer Court signified the visible Church, wherein hypocrites also partake of external privileges. Lo, these are the things typed out by the Tabernacle: and and they cannot be better understood then by God's own interpretation of them, when he saith. Exod. 25. Let them make me a Sanctuary that I may dwell in the midst of them. For in those words (as learned Junius observeth) is contained an explication of all the abovesaid Ceremonies. SECT. FOUR Treating of Holy Times. COncerning holy Times, the Law is either general or special. The general Law is, partly, concerning the most strict rest from all servile works; and partly concerning the Sacrifices which were on those holy days to be offered. The former figured that Rest, whereunto God in his due time will bring us. The later served not only to exercise the Jews (prone to excess) with the hard yoke of great expense; but also, by the great charge they were at, to shadow out the great worth of Christ, far beyond all worldly treasures. The special Law concerned, 1. holy Days. 2. Holy Years. Holiedays were either quotidian, or solemn. And these later were partly the New-moons, partly the Sabbath, and partly the Feasts; which Feasts were either more solemn; as the Passover, Pentecost, and Feast of Tabernacles; or less solemn; as the Feast of Trumpets, and the Feast of Atonement. Holy years, were 1. the Sabbatical or seventh year. Or, 2. the Jubilee or fiftieth year. The explication of all these is, as followeth. 1. The continual Sacrifice was offered twice every day; that the people might, every morning and evening, be admonished of their sin-guiltiness: and withal, might be exercised in the remembrance and belief of the continual sacrifice of Christ for their sin. It signified also our daily service, or continual sacrifice of Prais and Holiness, offered up to God in the name of Christ. 2. The New-moon-sacrifice served to set forth, that all our time, and actions done therein, are sanctified unto us by Christ. 3. The Sabbath was a memorial of the Creätion: it was also a type partly of Christ's resting in the grave, and partly of our rest in Christ; the beginning whereof we have here, the perfection of it in heaven. And whereas special order was taken, that no fire should be kindled on that day; it was to signify that Christ his rest, and ours in him, was, and should be free from the fire of affliction. 4. The holy Feasts were (in general) appointed for these ends and uses. 1. To distinguish the people of God from other nations. 2. To keep afoot the remembrance of benefits already received. 3. To be a type and figure of benefits yet further to be conferred upon them by Christ. 4. To unite God's people in holy worships. 5. To preserv purity in holy worships prescribed by God. 5. The Passover of those that were clean, celebrated in the beginning of the year, figured out the time, manner, and fruit of Christ's Passion. The Passover kept by those that had been unclean, signified, that Christ profiteth not sinners as long as they persist in their uncleanness: and so it figured out the time of repentance. 6. At the Feast of Pentecost, there was a day of waving and of offering the First-fruits. The former signified, that the handful of our fruits, that is, our faith and good works are not accepted of God, unless they be waved by Christ, our Highpriest. The later, that God's blessings are to be joyfully and thankfully received, and remembered. 7. The Feast of Tabernacles, besides that it brought to mind the Israëlites wandering in the wilderness, it did notably set forth the Church's pilgrimage in this present world; which yet is so to be thought on, as that, with greatest spiritual joie, we remember and celebrate our Redemption by Christ's death. 8. The Feast of Trumpets signified that continual cause of cheerfulness and thankfulness, that the Saints should have by Christ's death. 9 The Feast of Atonement signified, that the sins of God's people in their holie-meetings, and daily services, should be expiated by Christ. Moreover, Atonement was also made for the most holy Place, and for the Sanctuary. That signified, that the visible heaven also was defiled by our sin, and need be purged by Christ's blood. This, that the Catholic Church is by the same blood of Christ made alone acceptable to God. By the application that was made for several persons, was set forth the applicatory force of faith. Furthermore, that application and expiation was made by a live and a slain goat. Upon the live goat (called the scape-goat) were put the offences 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 Ceremony signified, that the Son of God came down from heaven into the wilderness of this world, that he 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 beginneth 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 holy Land. 11. The years of Jubilee had their Ecclesiastical, Political, and Chronological use. For 1. they signified the Jubilee of Grace and Glory; 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 judgements of God, for the sins of the people. SECT. V Treating of Holy Things. Holy 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 kinds 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 pertained 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 be a most holy thing, because 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 Holy 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 only such are anointed with the Oil of Gladness. Now this Oil was so made up of most precious things, and the confection thereof by none to be imitated, as might best set forth, that reprobates are not consecrated with the anointing of God's children. 2. The sire that came down from heaven, and was to be 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 favour, whereby our sins are consumed in Christ. 3. The fire of the Holy 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 every faithful Christian is so confirmed in the Covenant of God by Faith, that, by the salt of affliction, he is preserved against temptations and assaults of all sorts. 4. The Fat of the Sacrifices was holy to God alone: and hereby was signified, that we ought to consecrate our choicest things to God; that so we may obtain the fatness and sweetness both of Grace and Glory 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 say, are hereby signified, wherewith believer's hearts (which also are so many altars) are sprinkled. 6. The whole-burnt-Sacrifice was an Offering whereby the Sacrificer testified that he gave himself up wholly to Christ; and that he believed, that Christ was his with all his benefits; as also, that he was all of a light flame with the fire of Charity. 7. In the Meat-offering, it was not lawful to offer leaven, or any thing that leaveneth, as honey: whereby was signified, that corruption both in Doctrine, Life, and Discipline, is to he put far away, if we would offer up ourselves too God. 8. In Peace-offerings, leavened bread also was made use of: that together with our cheerful praising of God, we may remember our afflictions, the property whereof is to leaven the heart. Psalm 73.21. 9 The Waving of some part of the Sacrifice in Meat-offerings and Peace-offerings, signified, the continual motion of our lips in Prayers and Praises. 10. The Sacrifice for Errors and infirmities signified, that all our sins are mortal, and cannot be pardoned, but through Christ alone. 11. The Sacrifice of Consecration shown the difference between the Levitical Priests and Christ: viz. that they had need to offer for their own sins; but he, for the sins of his people only. 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, Prayer, etc.) And lastly, that offering up of the Gentiles mentioned by the Apostle. Rom. 15.16. Furthermore, in all Sacrifices, clean things only were to be offered: whereby was signified the purity of Christ and of all his members. Like as the offering of Doves signified, that dovelike simplicity of Christ and his people: which simplicity proceedeth from the Holy Ghost, who is also represented by the Dove. 12. First-fruits were holy to God: and thereby, all a man's substance also was made holy. This signified 1. that the holiness of Christ was the holiness of the whole Church. 2. That the children of believing parents are holy. 13. Tithes, by Divine Cerimonial right, belonged to the Priests for their maintenance: but by Moral right they were holy to God; who by this means required to be acknowledged the owner and giver of all good things. In the New Testament, Tithes, though they be not of necessity, yet are they of perpetual equity, as to the maintenance of the Ministry. 14. The tenth of the Tithes (which the Levites out of their Tithes offered to the Highpriest) signified the Prerogative of Christ; in whom we 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 than makes nothing at all for those that now adays impose upon the people laws of Vows, and Redemption of Vows, with an opinion of Necessity▪ Satisfaction, and Merit. Vows are a service pleasing to God, so they be made and used freely; as, exercises of Piety, and as helps thereunto. The same may be said of things devoted. 16. Novals, were the fruits of trees, which for the three first years being 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; being received with Praying, and Thanksgiving. 17. The holy Perfume figured the grace of the Holy Ghost, wherewith the services of the Saints are sanctified. 17. The holy water of Atonement was a figure of that blessed fountain of Christ●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 be burnt, noted the victory 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 Assembly, 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 done with an alarm. By all which was signified, the glorious instancy and efficacy 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 Holy Persons. Holy Persons are considered either in general or more particular. That which is to be taken notice of in the general, is, that God would not approve of any work but what was done by a sacred person. To teach us, that good works pleas not God, unless the man that doth them be first justified. More particularly; Holy Persons were either those that served at the Altar, or other holy Ones: Those that served at the Altar, were the Highpriest, the rest of the Priests, and the Levites. Those other holy Ones were the Nazarites, and clean persons. ●et us view them severally. 1. The office of the Priest was to offer Sacrifice, and to pray 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 holy Garments, and their stately bravery signified the beauty and bravery of Christ and his Church. Psalm 45. 4. The Anointing of the Highpriest signified the anointing and appointing of Christ to his office of Mediator. 5. The holy Abstinence of the Priests signified the actual holiness of Christ. 6. The Highpriest 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 dignity in Christ, and our duty toward him. 1 Pet. 2. Apoc. 1.5, 6. The Highpriest shadowed out both the Person and the Office of Christ. His Person, as he was a man like unto other men, and yet superior to them in Office and Ornaments: which Ornaments did thus represent the threefold 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 HOLINESS TO THE LORD, signified his Priestly Office. The Bonnet, Mytre, upon the High-priest's head, typified his Kingly Office. Other ornaments common to the Highpriest, with the rest of the Priests, signified, partly the gifts of Grace, and partly the Christian Armour, which the Apostle describeth. Ephes. 6. as consisting in the girdle of truth, the breastplate of righteousness, etc. 7. Those twelv precious stones in the Breastplate, were a type of the old and new Church; that consisting of twelv Tribes, and this collected by twelv Apostles. Those two precious stones in the shoulder-piece, figured likewise those two Churches, as they have the two Testaments. Those two precious stones in the Breastplate of Judgement, the Vrim and Thummim were a type of Christ, who is our only Light and Perfection. 8. There was but One Highpriest: there is but One Mediator betwixt God and man, the Man Christ Jesus. 9 The Priests only did partake of the Sacrifices; so Christians only 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 he continually appears in heaven. 11. The binding of woven work strengthened the robe that it might not rend: 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 holy Places, his bells gave a sound: Hereby was signified Christ's Intercession for us, the Spirits making request in us, and the duty and property of all faithful Pastors. 13. The Highpriest might not marry any but a virgin, from among his own people: This figured, that the Church was to be presented unto Christ as a pure virgin. 14. The Highpriest was forbidden to lament or to rend his garments: So Christ, after his Resurrection obtained Glory and joy, without any mixture of grief or ignominy. 15. The Priests and Levites that served at the Tabernacle, figured the Ecclesiastical Hierarchy; 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 purity of Christ, and withal his country of Nazareth, by an allusion of name. 17. Those that were Legally unclean (either by meats, or carcases of men, or leprosy) were first separated, and then cleansed. In like sort, all our sins of what size soever, do separate us from God, and some of them from his Church also; being 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 house and all the goods of Lepers were unclean, and therefore either burned or destroyed: To teach us to abolish all instruments of Idolatry. 21. Lepers, after they were cleansed, shown themselves to the Priest, who was to pronounce them clean: This was a type of Church-Absolution. 22. The Leper being 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 pedagogy; 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 we left, in explaining the Text. Ver. 18. They removed, etc.] viz. From the hill-foot where they stood and trembled. Deut. 4.11. They feared and fled. Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a creature that would fain live. Ver. 19 Aristot. Speak thou with us] See hear what a mercy it is to have the mind of God made known by men like our selus; that may say unto unto us as Elihu did to Job, Behold, I am according to thy wish: I also am cut out of the clay: Behold, my terror shall not make thee afraid, neither shall my hand be beavie upon thee. Job 33.6, 7. Ver. 20. Fear not] And yet fear. Fear not this glorious appearance so much: but let it bring your cogitations to his future fearful appearance. Ver. 21. stood afar off] Yea, God (tendering their infirmity) gave them leave to go home to their tents. Deut. 5.30, 31. Ver. 22. From heaven] For wheresoever God is, heaven is: as where the King is, there's the Court. Ver. 23. Ye shall not make with me gods] Say we of such petty Deities, as that Heathen did, Contemno minutulos istos deos, modò Jovem (Jehovam) mihi propitium habeam. I slight them all. Ver. 24. An Altar of earth] In opposition to the costly shrines and services of those dunghill Deities. God cares not for outward pomp: Popery is all for it, and scoff's at our simplicity. The God of the Protestants (saith a blasphemous Popeling) is the most uncivil and unmannered God, Jo●● H●nt in his Appeal to K. James cap. 6 of all those that have born the names of Gods upon earth; yea, worse than Pan the God of the Clowns; which can endure no ceremonies, nor good manners at all. Ver. 25. Thou hast polluted] Not polished it. So in preaching. 1 Cor. 2.4, 5. Epistolae ornamentum est ornamentis career: Politian. Plainnness commends an Epistle. Nimio mundo students, Col. rus. ab immundo propiùs absunt. Some mar all by overdoing. Ver. 26. That thy Nakedness] We blush, when taken naked; Nos, pudore pulso, stamus coleis a●ertis, ad publicos conc●bitus. as if the the blood would run forth to cover us; what beasts then were those Priests of Priapus, and those base Bacchanalists, that ran down naked? CHAP. XXI. Ver. 1. Now these are the judgements] i. e. THe Judicial Laws, fitly annexed to the Decalogue, whereof the Civil Magistrate is the Lord-keeper. It was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus. Ver. 2. In the seventh year] No longer might they serve, because they were God's servants. Leu. 25.25. whose privilege see Isa. 65.13, 14. Christ's freemen. 1 Cor. 2.27. Ver. 3. If he come in by himself] without a second-self, a yoke-fellow, standing on even-ground with himself, though drawing on the left side. Ver. 4. Have given him a wife] viz. One of his Heathen handmaids, whom to part with was no great punishment, because an unlawful couple. Ver. 5. I love my master] A little better than he in Plautus that said, Ego non servio libenter; herus meus me non habet libenter, tamen utitur me ut lippis oculis. Ver. 6. And she shall serve him] Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle hath it, the master's instrument, underling, and wholly his. He doth his own and not his master's will, that doth no more than himself will: this is a holiday servant as they say. Ver. 7. She shall not go out] But upon better terms. He that was to come in the shape of a servant, ●●il. 2. see what care he takes of poor servant's welfare. Lawyer's seldom speak but for great men, or when they may have great gifts. Christ is not of that humour. Ver. 8. He hath dealt deceitfully with her] By not answering her expectation. This God tolerated for the hardness of their hearts, but approved not. Ver. 9 After the manner of daughters] Not put her off (as they say they do their daughters in Hungary) without a portion, only with a new coat at their wedding: much less, set her to sale as the Thracians did their young brides; Quae non moribus nubebant sed praemiis. Solin. cap. 15. Ver. 10. Her duty of marriage] See 1 Cor. 7. with the Note there. Ver. 11. And if he do not any of these three] Picus est imago ingrati mariti, Me anththon. quia sub autumnum ejicit conjugem nè cogatur per hyemem nutrire: postea sub vernum tempus eam ad se blandè revocat, ac in consortium recipit. Ver. 12. Shall be surely put to death] See the Note on Gen. 9.6. Ver. 13. But God deliver him] Who is the Lord of our lives, and to whom we have frequently forfeited them; so that it is his mercy that we are not consumed. Lam. 3. That we are not cut off from the land of the living. Ver. 14. Thou shalt take him, etc. A man that doth violence to the blood of any person shall flee to the pit, let none stay him. Pro. 28.17. Where the word Adam rendered Man hath in the original a little d: to show that a murderer is not worthy to be called a man; he is to be drawn from the Altar to the slaughter. Ver. 15. He that smiteth] By the law of God, of Nature, and of Nations, such a man should die. And herein, I think our laws are defective: albeit, I am not of Carolostadius his mind, who (if Melanchthon misreport him not) held, that these Judicial Laws set down by Moses should be still of force (and these only) in Christian Commonwealths, and all other Civil and Municipal Laws abolished. Ver. 16. He that stealeth a man] A kin to these are they that steal other men's books, and father them; setting them out in their own names. Diagoras was so served by a Plagiary, which when he saw, and that the thief was not presently struck with a thunderbolt, he out of stomach turned Atheïst. Thus of late Fabricius stole Tremelius his Syriack Translation. Villavincentius stole Hyperius his Treatis De ratione studii Theologici. And Possevinus stole Dr. James his Cyprianus redivivus. Ver. 17. And he that curseth] See the Note on Verse 15. and on Mat. 15.4. Ver. 18. If men strive together] This is counted manhood, when indeed it is doghood rather: Heathens condemned it, Immane verbum est ultio. Seneca Qui ulciscitu●, excusatiùs peccat. Sen. and yet Navarrus a Popish Calvist, Caedem rectè admitti putat, ut alapa vitetur, & ad honorem recuperandum. Ver. 20. He shall be surely punished] At the discretion of the Magistrate, who is the revenger to execute wrath upon him that doth evil. Rom. 13.4. Ver. 21. For he is his money] And therefore he hath power over his flesh. Col. 3.22. Yet hid not thine eyes from thine own flesh, saith the Prophet. Isa. 58.7. Ver. 22. And no mischief follow] i. e. No life be lost. There is a time then, when the embryo is not alive; therefore the soul is not begotten, but infused after a time by God. Infundendo creature, & creando infunditur, saith Aug. who at first doubted, till overcome by Hierom's arguments. Augustin. Ver. 24. Eye for eye] How the Pharisees had wrested that Text, See the Note on Mat. 5.39. This kind of law (in use among Heathens also) Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was given against private revenge. Ver. 28. Then the ox shall be surely stoned] God requiring man's blood even of beasts. Gen. 9.5. See the Note there. Ver. 29. He hath killed a man, etc.] Since the fall, all creatures are armed against us; as that sword which Hector gave Ajax; which so long as he used against men (his enemies) served for help and defence: but after he began to abuse it to the hurt of hurtless beasts, it turned into his own bowels. Ver. 32. Thirty shekels] This same was that goodly price, that our Lord Christ was valued at by the vile Jews. Zach. 11.12, 13. Mat. 26.15. Ver. 33. And an ox or an ass] We can hardly open the deep pit of God's bottomless, boundless mercy, but some silly beast will be falling thereinto; stumbling at the Word, being disobedient, whereunto also they were appointed. 1 Pet. 2.8. Ver. 36. Ox for ox] These where those right judgements, true laws, good statutes, etc. Neh. 9.13. CHAP. XXII. Ver. 1. When a man shall steal, etc.] THe Persians at this day punish theft and manslaughter so severely, The Preachers Travels by Cartwright. that in an age a man shall hardly hear either of the one or the other. The Turk's justice will rather cut off two innocent men, then let on thief escape. Ver. 2. If a thief be found] So if an adulteress be taken, as she was. John 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very theft. Ver. 3. If the sun be risen] Chaldee hath it, If the eye of witnesses: if he can raise the town, and call in aid. Ver. 4. He shall restore double] In Solomon's time it was sevenfold. Prov. 6.31. Ver. 5. To be eaten] By unadvised turning in of his cattle, through mistake or neglect. Ver. 6. Or the field] The stubble. Ver. 7. Or stuff] Heb. Vessels, instruments, ornaments, apparel, furniture, weapons, etc. Ver. 8. To see whether] sc. by putting him to his oath Ver. 11. Some think that a private oath may be in such a case as this lawfully taken for the satisfaction of another, if he will not otherwise be satisfied. Ver. 9 Before the Judges] Heb. the Gods: So Judges are called, if good especially. Psal. 82.6. And the seat of Judicature is called the holy place. Eccles. 8.10. Ver. 10. Or any beast to keep] As Jacob kept Laban's cattle. Gen. 31.39. Ver. 11. An oath of the Lord] Who is called in, as a witness and as an avenger: how hateful then is that Popish proverb and practice, Mercatorum est, non regum, stare juramentis? Ver. 13. Let him bring it] A leg, or a limb of it, as Amos 3.12. Ver. 14. And if a man borrow] God hath so ordered humane condition that one man must be beholden to another. Ver. 15. It came for his hire] q. d. He shall pay the hire only and no more, though the owner be not by, when it miscarrieth. Ver. 16. Entice a maid] Heb. Over-perswade with her, by fair words, which make fools fain. Ver. 17. He shall pay] No mulct is laid upon her, because she had nothing of her own; and she had lost her honour, in losing her virginity. 1 Thes. 4.4. See the Note there. Ver. 18. A witch] An enchantress, sorceress, whose help was sometimes sought, in enticing young maids to folly. The man-witch also is here meant, Vatab. but the woman-witch mentioned; both because women are more inclinable to that sin; and also because the weaker sex is not to be spared for this fault. Junius. Ver. 19 Be put to death] Heb. Put him to die. Gr. kill him with death, as God threatneth to do Jezabel's children. Rev. 2.23. Ver. 20. He shall be utterly destroyed] As an execrable and accursed creature. Ver. 21. Thou shalt not vex a stranger] The right of strangers is so holy (saith one) that there was never nation so barbarous that would violate the same. When Stephen Gardner had in his power the renowned Divine Peter Martyr, Acts and Mon fol. 1783. then teaching at Oxford, he would not keep him to punish him; but when he should go his way, gave him wherewith to bear his charges. Ver. 22. Or fatherless child] With God the fatherless findeth mercy. Hos. 14.3. Widows and orphans are God's clients taken into his protection. Ver. 23. And they cry at all unto me] A vine, whose root is uncovered, thrives not: so a widow, whose covering of eyes is taken away, Mercer. in Proverb. joie's not. In Hebrew she is called Almanach of Alum to be dumb; because she hath none to speak for her. But if she call and cry to God, he will speak for her in the hearts of her oppressors. Ver. 24. Your wives shall be widow's] God delight's to punish cruelty in kind, as he did in Agag. 1 Sam. 15.33. Ver. 25. Thou shalt not be to him as an usurer] Heb. as an exacting creditor, Qui nullum diem gratìs occidere creditori permittit. The usurer's money is to necessity, like cold water to a hot ague, that for a time refresheth, but prolongeth the disease. [Lay upon him usury] Heb. Biting usury. Usurers are men-eaters. Psalm 14.4. Like pickerels in a pond, or sharks in the sea that devour the lesser fishes. These ostriches can digest any metal, especially money. Arist. Ethic. lib. 4. cap. 1. Aristotle in one page condemneth the usurer and the dicer; and yet some Christians blush at neither. Ver. 28. Thou shalt not revile the Gods] Blaspheme dignities. This is blasphemy in the second Table. Judas 8. Ver. 29. Thou shalt not delay] True obedience is prompt and present, ready and speedy, without demur and consults, Zech. 5.9. wings and wind in their wings. [On the eighth day] When a Sabbath had once gone over it, say the Hebrews. Ver. 30. Holy men] Heb. Men of holiness, which should run through our whole lives, as the woof doth through the web. CHAP. XXIII. Ver. 1. Thou shalt not raise] NEither raise nor receiv it; neither be the tale-bearer, nor tale-hearer: the one carry's the devil in his tongue, the other in his ear. Not only those that make a lie, but those that love it when it is made to their hands, are shut out of heaven. Rev. 22.15. Solomon makes it an ill sign of a graceless man, to be apt to believe scandalous reports of godly persons. Prov. 17.4. Ver. 2. Thou shalt not follow a multitude] The way to hell is broad and well-beaten. Per viam publicam nè ingredere, was one of Pythagoras his precepts: Do not as the most do, lest thou be undone for ever. Argumentum turpissimum est turba, saith Seneca. To live according to the course of the world is to be acted by the devil. Ephes. 2.2. Ver. 3. Neither shalt thou countenance] Spare not the great for their might, nor the mean for their misery. Ver. 4. Ox, or his ass going astray] How much more his soul? See the Notes on Jam. 5.20. Judas 22, 23. Ver. 5. Thou shalt surely help with him] So the Spirit help's with us; or list's over against us. Rom. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He looks ut acti agamus. Ver. 6. The judgement of the poor] I have seen (saith one) the King of Persia many times to alight from his horse, The Preachers Travels by J. Cartwright. only to do justice to a poor body. Causses are to be heard and not persons: the Athenian Judges passed sentence in the dark. Ver. 7. Keep thee from a falls matter] Stand aloof of, keep at a distance. See Isa. 33.15. A public man should be above all price or sale: and every man should carefully keep himself from the occasions of sin. A good man dare not come near the train, though he be far off the blow. Ver. 8. And thou shalt take no gift] Rain is good, and ground is good; yet Ex eorum conjunctione fit lutum, saith Stapleton: So giving is kind, and taking is courteous, yet the mixing of them makes the smooth paths of Justice foul and uneven. Ver. 9 Thou shalt not oppress, etc.] See the Note on Exod. 22.21. Ver. 10. Thou shalt sow thy land] Hear the wise man's counsel would be remembered, Laudato ingentia rura, exiguum colito. To be called a good husbandman, was of old an high prais. Ver. 11. But the seventh year] That they might learn to live by faith, and be at good leisure to wait upon God. Deut. 31.10, 11, 12. Let every of us keep a spiritual Sabbath, saith Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ep. 3. ad Magnes. Better paid of the meditation of the Law, then of the relaxation and rest from labour. Ver. 12. Six days] See the Note on Chap. 20.8. Ver. 13. Be circumspect] Or wary, keep you close to the rule, and up to your principles. See the Note on Ephes. 5.15. [Of the names of other Gods] sc. Without dislike. The Primitive Christians would not call their days of the week, Dies Martis, Mercurii, etc. as Mercurius Trismegistus had named them; but the first, second, third, etc. day of the week, Deastrorum nomina nè nota quidem esse voluerunt inter Christi cultores, saith one. They desired that Christians should spit out of their mouths those dunghill-deïties with utmost contempt, as David did. Psalm 16.4. Ver. 15. Thou shalt keep the feast] Let us also keep the feast, or Holiedaie. 1 Cor. 5.8. See the Note there. Ver. 16. And the feast of harvest] Pentecost, when their wheat-harvest came in. [In the end of the year] See the reason of this law. Deut. 11.12. It was a land which the Lord cared for: the eyes of the Lord were always upon it from the beginning of the year, even unto the end of the year. Ver. 17. All thy males] The female are not required to appear, because they were weak, and not so fit for travel: they were also the housekeepers, and sanctified in their husbands. Howbeit many of them came up to these feasts, as Hannah. 1 Sam. 2.19. And the virgin Marie. Luke 2.41. And this was well accepted as a Free-will-offering. Ver. 18. Of my sacrifice] Especially of the Passover. See Exod. 34.25. Leu. 2.1, 2, 3. Ver. 19 The first of the first-fruits] The best of the best is not to be held too good for God. His soul hath desired the first ripe fruits. Jer. 2.2. [Thou shalt not seethe a kid] Hereby seemeth to be forbidden either cruelty, or curiosity to pleas the . See my Common-place of Abstinence. Ver. 20. Behold, I send an Angel] i. e. Christ. Immediately after God had given the Law (by the rule and threats whereof God the Father in his government was to proceed, Mr. Th. Goodwin. saith a Divine) and after they had transgressed it. Exod. 33.2, 3, 4. he could not go along with them, for he should destroy them: but his Angel, that is, his Son, he would send with them; who also would destroy them, if they turned not, nor repent according to the rules of his Law, the Gospel. Ver. 21. My name is in him] i. e. He is of the same nature with myself. See Phil. 2.6. Heb. 1.3. with the Notes there. Ver. 22. An enemy to thine enemies] There is a Covenant offensive and defensive betwixt God and his people. Tua caussa erit mea caussa, said that Emperor to his wronged friend: So saith God to his. Ver. 23. For mine Angel] Heb. Malachi, which is by transposition of letters Michael, as some Rabbins have observed. Ver. 24. Thou shalt utterly overthrow them] As Hen. 8. began here to do in demolishing the Monasteries, and saying, Corvorum nidos esse penitùs disturbandos nè iterùm ad habitandum convolent. This Sanders relateth and exagitateth. Schism. Angl. lib. 1. Ver. 25. Bless thy bread] God's blessing is the staff of bread and strength of water. See the Note on Mat. 4.4. Ver. 26. The number of thy days] Thou shalt die; as Abraham did, with a good hoar head: be satur dierum as Job, fall as a full-ripe-apple into the hands of God the gatherer. Ver. 27. My fear before thee] Strike a panic fear into the hearts of thine enemies, so that they shall flee at the nois of a driven leaf, they shall be made à cord suo fugitivi, as Tertullian hath it. Ver. 28. Hornets before thee] Understand it either literally as Josh. 24.12. or figuratively, of the stinging terrors of their self-condemning consciences. Ver. 29. In one year] God's time is best: and to prescribe to him is to set the sun by our dial. His help seems long, because we are short. Wait upon him, who wait's to show us mercy. Isa 30.18. Ver. 30. By little and little] God crumble's his mercies to us; we have his blessing by retail. So the cloud empties not itself at a sudden burst, but dissolv's upon the earth drop after drop. Ver. 31. The sea of the Philistims] i. e. the Mediterranean. Ver. 32. No covenant with them] because devoted to destruction; and they will be drawing thee to Idolarrie, as it also fell out, Judg. 1. & 2. CHAP. XXIIII. Ver. 1. Worship ye afar off] THus under the Law, but now by grace we draw nigh with boldness, and have access with confidence by the faith of Christ. Ephes. 3.12. See the Note there. Ver. 2. But they shall not come nigh] But half-waie only. Verse 19 See the Note on Chap. 19.12. Ver. 3. And told the people] So he became a Mediator. Gal. 3.19. Non redemptionis sed relationis. [Will we do] God's people are willing. Psalm 110.3. But weak through the flesh. Rom. 8.3. See the Note on Heb. 13.18. Ver. 4. An Altar] Representing God on the one party, as the twelv pillars did the people on the other party. So here was a formal covenant. Ver. 5. Young men] The firstborn of the families. Exod. 19.12. Ver. 6. Half of the blood] Having mingled it first with water. Heb. 9.19. See 1 John 5.6. with the Note. Ver. 7. Will we do, and be obedient] Christ will enjoie his spouses' love, by a willing contract, not by a ravishment. Ver. 8. On the people] The representative people, the elders: or, as others will, the twelv pillars. See Verse 4. Ver. 9 And seventy of the elders] See Verse 2. Ver. 10. And they saw God] A glimpse of his glory. See the Note on 1 Tim. 6.16. Ver. 11. He laid not his hand] i. e. They came off without hurt, which is reckoned as a great mercy: sigh no man (ordinarily) can see God and live: besides the infinite distance that is betwixt God, and the greatest Nobles. [And did eat and drink] i. e. They were much acheared and made merry in the Lord. Others since it thus: Though they had seen God, yet they turned again to temporal pleasures; they soon after eaten & drunk at that idolatrous feast of the golden calf, and risen up to play. It is set as an aggravation of Solomon's sin that he departed from God that appeared to unto him twice. 1 King. 11.9. Ver. 12. Tables of stone] To show 1. the stonie-hardness of the people's hearts. 2. The lastingness of the Law. Ver. 13. And Moses went up] Joshua stayed the while in some convenient place. Ver. 14. And Hur] See the Note on Chap. 17.10. Ver. 16. Six days] The people had but three days of preparation to receiv the Law; Moses hath six. Singular holiness is required of Ministers: the measures of the Sanctuary were double to the ordinary; as the shekel, cubit, etc. Ministers had need wish, as Elisha did, a doubled and trebled spirit, that they may save themselves, and those that hear them. Ver. 17. Was like devouring fire] So it is still. Heb. 12.29. which so terrisieth the sinners in Zion, that they run away with these words in their mouths, Who among us shall dwell with the devouring fire? Who amongst us shall dwell with everlasting burn? Isa. 33.14. Ver. 18. Forty days] All which time he neither eaten nor drank. Deut. 9.9. and so better merited the surname of Nesteutes the Faster, than that proud Prelate John Bishop of Constantinople. CHAP. XXV. Ver. 2. That giveth it willingly] VIrtus nolentium nulla est; God strain's upon no man. If ye consent and obey, etc. If there be a willing mind, God accepteth, etc. 2 Cor. 8.11, 12. Si desint vires, tamen est laudanda voluntas: Ovid. Hác ego contentos auguror esse Deos. Ver. 3. Gold, and silver, and brass] No mention of iron: Confer 1 King. 6.7. & 8.51. Ver. 4. And blue, and purple, and scarlet] i. e. Wool died with these colours. Heb. 9.19. To teach the Church, that both themselves and their actions should be washed and died in the blood of Christ. Ver. 5. Shittim wood] A kind of cedar, that rotteth not. Gal. lib. 1. Antidit. Ver. 6. Spices] As cinnamom, which in Galen's time was very rare, and hard to be found but in Prince's storehouses. Ver. 8. That I may dwell amongst them] But will God in very deed dwell with men upon earth? 2 Chron. 6.18. What can he do more to make them happy? As he in Plutarch said of the Scythians, that although they had no music nor vines amongst them, yet (as a better thing) they had Gods: and as the Philosopher having little else in his house, yet could say of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Here be Gods: so may every good man boast of his house, and of his heart, Heb. 3.6.2 Cor. 6.16. Gen. 28.17. This is the habitation of the most High. As for the public assembly of Saints, This is the house of God, this is the gate of Heaven. Ver. 10. An Ark] Chest, or Cabinet, wherein to keep the two Tables of the Law; signifying thereby that Christ is the end of the Law, covering the imperfection of our works. Ver. 11. A crown of gold] To set forth the Majesty of Christ's kingdom, or the eternity of his Deïtie; which, as a crown, or circle, had neither beginning nor end. Ver. 14. That the Ark may be born with them] The Ark was transportative, till settled in Solomon's Temple: so till we come to heaven shall we be in a continual motion: Ver. 15. The staves shall be, etc.] That they might not touch it, for reverence sake, it being a visible sign of God himself amongst them. Ver. 16. The Testimony] Those tables of the Testimony. Exod. 31.18. That testified what God required of them; and would be a testimony against them, if disobedient. Deut. 31.26. Ver. 17. A Mercy-seat] Heb. A Covering, or coffering up of men's sins, the appeasing of an angry God. (Confer Gen. 38.20.) By Christ who is our propitiation or Mercy-seat. Rom 3.25.1 John 2.2. [Two cubits and a half, etc.] Just so big every way as the Ark. Verse 10. Get into Covenant with God (saith one) for as the Mercy-seat was no larger than the Ark, so neither is the grace of God than the Covenant. And as the Ark and Mercy-seat were not asunder; so God is near to all that call upon him in truth. Ver. 18. And thou shalt make two Cherubims] Golden winged images, made by God's special appointment, and set out of sight: Hence then is no warrant for the use of images in Churches. These here were to represent the holy Angels attendent upon God, looking intently into the mystery of Christ, as the Cherubims did into the Propitiatory. 1 Pet. 1.12. and joined to the society of Saints. Ver. 19 Even of the Mercy-seat] Of the matter of it: to show that the very Angels have their establishment in, and by Christ: and that, if they need mereie, how much more do we? Angels also are under Christ as a head of Government, of Influence, of Confirmation, though not of Redemption. Ver. 20. Toward the Mercy-seat shall the faces, etc.] Angels in the Syriack are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the face; because they look ever on the face of God, waiting his commands. Ver. 21. Above upon the Ark] The Ark covering the Law within it, the Mercy-seat upon it, and over them two Cherubims covering one another, did typify Christ covering the curses of the Law, in whom is the ground of all Mercy; which things the Angels desire to pry into, as into the pattern of God's deep wisdoms. Ver. 22. From between the two Cherubims] which covered the place from whence the Lord spoke, to restrain curiosity. Ver. 23. Of Shittim wood] Which corrupteth not. Isa. 41.19. Christ's body could not putrefy in the grave. Ver. 24. Pure gold] Pointing to the glory of Christ's Deïtie, and the Majesty of his Kingdom. Ver. 25. A golden crown] To hid the joints, and for ornament. Christ also is said to have many crowns. Rev. 19.12. Ver. 30. Shewbread] See the Note on Mat. 12.4. Ver. 31. And thou shalt make a candlestick] called the candlestick of light. Exod. 35.14. A Type of Christ, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light essential, and giveth light to every man that cometh into the world. John 1.9. See the Note there. Ver. 37. Seven lamps] Signifying the manifold graces and diversity of gifts in the Church. Zech. 4.2. Ver. 38. And the tongs] All of gold; betokening the purity of Doctrine and Discipline in the Church. CHAP. XXVI. Ver. 1. Thou shalt make the Tabernacle] AType of Christ who dwelled among us, full of Graces and Truth. John 1.14.2. Of the Church built by Christ. 1 Cor. 3.9.3. Of every true Christian. Ephes. 2.10. Ver. ●. Shall be coupled together] These curtains were coupled with loops, so should Christians by love. My dove is but one: the daughters saw her and blessed her. Cant. 6.9. See Ephes. 2.21, 22. & 4.16. Ver. 6. With the taches] So is the unity of the Spirit in the bond of peace. Ephes. 4.3. [Shall be one Tabernacle] See those many Ones. Ephes. 4.3, 4, 5. with the Notes there. Ver. 7. Of goat's-half] The Tabernacle was goat's hair without, and gold within. God hide his Son under the Carpenter's son: The King's daughter is all glorious within. Psalm 45.13. And all her sons are Princes in all lands. Verse 16. Howbeit they must be content to pass to heaven as Christ their Head did, as concealed men. Therefore the world knows us not, because it knew not him. John 3.1. Our life is hid with Christ, Col. 3.4. as the life of flowers in winter is hid in the root. Ver. 14. A covering for the tent] Shadowing out God's protecting his people. Isa. 4.6. and 25.4. Psalm 27.5. as these ram's-skins covered the Ark from the violence of wind and weather. Ver. 31. With Cherubims] To note the special presence and attendence of the holy Angels in the assemblies of the Saints. Luke 1.11. John 1.51. Ver. 36. An hanging for the door] This shadowed him that said of himself, I am the door. The Cerimonial Law was the Jews Gospel, for it was Christ in figure; and to him it led them. CHAP. XXVII. Ver. 1. Five cubits long] SOlomon's Altar was four times as big as this: to teach, that as our peace and prosperity is more than others, so should our service in a due proportion. Ver. 2. Horns of it] To bind the beasts unto that were to be slain in sacrifice. Psalm 118.27. And to signify the power of Christ's Priesthood. Hab. 3.4. [Thou shalt overlaie it with brass] The brass kept the wood, so did the Deïtie of Christ keep his humanity from being consumed by the fire of God's wrath, wherein it was roasted. Ver. 3. His shovels and his basins.] These several instruments figured the Ministry of the word, say some; the sundry callings that Christ hath in his Church, say others, for her edification. Ver. 4. A. grate] which served for an hearth, and represented Christ, bearing the fire of his Father's displeasure. Ver. 7. And the staves shall be] As ever ready to remove. Here we have no assured settlement. Ver. 9 The court of the Tabernacle] This outer court signified the visible Church; where hypocrites also come to the external worships. Doeg may set his foot as far as David. Ver. 10. And the twenty pillars] In allusion whereunto, the Church is called the pillar and stay of truth. 1 Tim. 3.15. Ver. 20. Pure oil olive] Signifying the precious gifts and graces of the Spirit in godly Ministers, whose lips must both preserv knowledge, and present it to the people. CHAP. XXVIII. Ver. 1. Take thou unto thee] CHrist also was taken from amongst men. Heb. 5.1. to mediate and negotiate man's cause with God: And this honour he assumed not up to himself, but it was given him from above. Vers. 5. Ver. 2. For glory and for beauty] Prodit Aäron à capite ad calcem, os humerósque Deo similis. The Highpriest was gloriously apparelled, to strike a religious reverence into the eyes and hearts of the beholders; and to set forth the beauty and bravery of Christ and his Church. Ver. 3. That they may make, etc.] Vides, in Sacerdotibus nîl plebeium reperiri, nîl populare, saith Ambrose. Nothing in the Priests but what was above the ordinary. The very workmen are to be filled with the Spirit of Wisdom, to make their attire. Ver. 5. And they shall take gold and blue, etc.] That cloak of Alcisthenes the Sybarite (sold for 1 20. talents) that Parliament-robe of Demetrius King of Macedon, Athenaeus. (which no Prince after him would put on propter invidiosam impendii magnificentiam, sot it's stately costliness) were but rags to Aaron's raiment. Ver. 6. The ephod of gold] This the Highpriest only might wear, neither might any imitate it; for that was the fall of Gideon's house. Judg. 8.26, 27. Ver. 12. And Aaron shall bear their names] To set forth Christ's uncessant intercession for all God's Israël, even when his back seems turned upon them. Ver. 14. Fasten the chains] These chains wherewith the breastplate and humeral were tied, Moses unveil. signified (saith one) the perfect contexture of all heavenly virtues, adorning Christ's humanity: as also that true saith, whereby we are girt unto him. Ver. 15. The breast plate of judgement] So called, because the Priest was to put it on, when he was to inquire and give sentence as from God. Num. 27.21. Ver. 17. Four rows of stones] According to the number and order of the twelv Tribes encamping about God's Tabernacle. In all which rows, Dr. Tailor. a very Reverend Writer hath well observed eight things: 1. The shining of the stones; pointing to the purity of Christ and his Church. 2. Their price; of great value and worth: signifying what a price Christ valued his Church at. 3. Their place or situation; they are set in the pectoral, and Aaron must carry them on his heart, signifying that Christ hath as much care of his Church, as if it were enclosed in his heart; let's out his blood to make room in his heart for them. 4. Their number; twelv; noting, that with Christ is plentiful redemption. 5. Their order; they stood in a comely quadrangle. Christ hath established a comely order in his Church; and we must keep our ranks. 6. The figure; the foursquare; signifying the stability and firmness of the Church. Satan and all deceivers shall not pick one stone out of Christ's pectoral. Their use; that Aaron must bear them on his heart; signifying Christ's ardent affection to his, and constant intercession for them. 8. The quantity: As all the names of Israël were gathered into a narrow compass; so Christ shall gather together into one all the dispersed sons of God, and present them before God as the most beautiful and precious parts of the world. John 11.52. Ver. 30. The Vrim and the Thummim] A distinct thing from the stones and chains; made it was not by the Artificers, but given by God to Moses (as were the two Tables) and by him put into the breastplate. The very names of Vrim and Thummim, i. e. Lights and perfections lead us to Christ, in whom is all fullness. [When he 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 royal robe of Christ's righteousness, reaching down to the feet, large enough to cover all our imperfections. Ver. 32. That it be not rend] To show that there should be 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 duty of Ministers; which is, Vivere concionibus, concionari moribus: to live sermons, to be fruitful as well as painful teachers: Not like him of whom it was said, that when he was out of the pulpit, it was pity he should ever go into it: and when he was in the pulpit, it was pity he should ever come out of it. Ver. 35. And his sound shall be heard] Necesse erat ut Pontifex totus vocalis ingrederetur sanctuarium, nè fortè non audito sonitu, morte lueret silentium. A dumb dog is a child of death. Isa. 56.10. Ministers must be both able and apt to teach upon all occasions. Ver. 36. Holiness to the Lord] Hence it was not lawful for the Highpriest (say the Jews) to put off his bonnet to whomsoever he met, were he never so great a man; lest the Name and Glory of God (whose person he sustained) should seem to submit to any man. Ver. 37. Upon the mitre] Which had an holy crown with it. Chap. 29.6. signifying the Deïtie and Dignity of Christ. Ver. 38. The iniquity of the holy 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] Linen garment for innocence. 2. Girdles for constancy and stability. 3. Bonnets, for safety from the rage of Satan and his instruments. 4. Breeches, for comely 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 be offered for the Priests, because of the special holiness and honour 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 holy crown] See the Note on Chap. 28.37. Ver. 7. The anointing oil] Typing out that abundance of the holy Spirit poured upon Christ. Isa. 61.1. and upon Christians. 1 John 2.27. Psalm. 133.2. Ver. 8. Coats, etc.] See the Note on Chap. 28.40. Ver. 9 Consecrate] Heb. Fill their hands, see. 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 signify the plenteous Redemption wrought by Christ. Ver. 13. All the fat that covereth] God must have the very best of the best; sigh Christ offered himself, and the best parts he 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 be expiated, no service is accepted. Ver. 16. Sprinkle it] See 1 Pet. 1.2. Ver. 17. Wash the inwards of him] This signified that entire 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. Upon the tip of the right ear] To set forth the holy obedience required of them in all their senses, actions and motions. john 13.5, 6, 9 Ver. 21. Of the blood, and of the anointing oil] Signifying Christ's Merit and Spirit. Ver. 22. A ram of the consecration] A Thankoffering to God for advancing Aaron to the Priesthood. See the like in S. Paul. 1 Tim. 1.12. Ver. 23. Unleavened bread] See 1 Cor. 5, 7, 8. with the Notes there. Ver. 24. And shalt wave them] As acknowledging God's Omnipresence: and that many should come 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 savour before the Lord, asscended up into heaven, and gave gifts unto men. Ver. 26. It shall be thy part] Because he 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 serve the Lord with all their hearts, and with all their strength. Ver. 28. A Heau-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 be his sons after him] His garment 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] Apply Christ's death by faith to their own souls. John 6.51. Ver. 34. Thou shalt burn the remainder] The Thankoffering was not to be kept till the morrow, to teach us to be prompt and present in praising God, and applying Christ. Ver. 35. Seven days] 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 be defiled by man's sin. Leu. 16.16. Ver. 37. Whatsoever toucheth the Altar] See Matth. 23.19. with the Note there. Ver. 38. Day by day continually] When this daily sacrifice was intermitted (as in the days of Antiochus that little Antichrist) 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 day was begun and ended. Wherefore, also from David's days, and forwards, they sang the 22 Psalms at the Morning Sacrifice, and the 136 Psalms 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 Prayers of Saints. Rev. 8.3. and 5.8. and obtaining answer thereto from the four horns of the golden Altar. Rev. 9.13. Ver. 2. A cubit shall be 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 glory to his humanity. [A crown of gold round about] To show, that Devotion is a rich royal virtue, best beseeming the best Princes. Ver. 6. Where I will meet with thee] To give oracles and answers of Mercy. God still meeteth him that rejoiceth and worketh righteousness. Isa. 64.5. Ver. 7. Shall burn thereon sweet incens] Facium & vespae favos. The Heathens had the like custom; Verbenásque adole pingues, Virgil. & mascula thura. Ver. 8. And when Aaron lighteth the lamps] To show, that our prayers must be made according to the light and direction of God's Word, lest we ask we know not what, and worship we know not how. Ver. 10. An atonement upon the horns of it] Pardon must be sought for the defects found in prayers; as Nehemiah craved mercy for his Reformations. Ver. 12. That there be no plague] David in numbering the people, neglected this duty: thence the plague. Ver. 13. half a shekel] Towards the making of the Tabernacle; and as an amercing himself for his sin, that subjected him to utter destruction. Verse 15. Ver. 15. The rich shall not give more] They are both of a price, because in spirituals they are equal. 2 Pet. 1.1. Ver. 16. That it may be a memorial] A perpetual poll-monie, in token of homage and subjection to the Almighty. Ver. 18. Between the Tabernacle and the Altar] The laver and Altar situated in the same court, signified the same; as the water and blood issuing out of Christ's side; viz. the necessary concurrence of Justification and Sanctification in all that shall be saved. Ver. 19 For Aaron and his sons] Here they were to wash, before they prayed for the people. Heb. 10.22. We must first make our own peace with God before we take upon us to intercede for others. So did David. Psalm 25.22. and Psalm 51.18, 19 So we are advised to do. Lam. 3.39, 40. Ver. 21. That they die not] Com not to an untimely end, as they did. Leu. 10.1, 2. Ver. 26. And thou shalt annoïnt the Tabernacle] So to consecrate the same to God's service, and to set forth how joifully and gladly men should serve the Lord. Ver. 29. Whatsoever toucheth them] So are all those anointed holy, that by a lively faith touch the Lord Christ. Ver. 30. Aaron and his sons] Those only that succeeded him in the office of Highpriest. Leu. 4.3, 5, 16. and 16.32. Ver. 32. Upon man's flesh] A Latin Postiller hence infers, in an hyperbolical sens, that Priests are Angels, not having humane flesh. Ver. 33. Whosoever compoundeth any thing like it] Holy things must not be profaned on pain of death. No people so abuse Scripture to common and ordinary use as the Jews do. CHAP. XXXI. Ver. 3. And I have filled him] GOd gift's whomsoever he calls to any employment. Ver. 4. To devise cunning works] All skill in lawful callings, whether manual or mental, is of God. Isa. 28.26. Ver. 5. And in cutting of stones] Moses might well doubt where he should find fit workmen among those brick-makers for Egypt. Ver. 6. I have given with him] Two is better than one; four eyes see more than two: God usually therefore coupleth his agents. See the Note on Mat. 10.2, 3. Luke 10.1. Ver. 13. Verily my sabbaths ye shall keep] q. d. Though this Sanctuarie-work is to be done, yet it shall be no Sabbath's-days work. The good women in the Gospel forbore on the Sabbath to anoint the dead body of our Saviour, resting according to the Commandment. [For it is a sign] And withal an effectual means to convey holiness into the heart. Ver. 14. For it is holy unto you] Hence the Hebrews gather (but falsely) that only Israël was charged with the Sabbath-daie, and not the nations of the world. But the Sabbath was kept before Israël was born. Ver. 15. Whosoever doth any work] A certain Indian that had been taught by the English, coming by, and seeing one of the English profaning the Lord's day, by felling of a tree, said to him, New-England's first-fruits. Do ye not know that this is the Lord's day in Massaqusets (one of the English Plantations) much machet man, that is, very wicked man, why break you God's day? Ver. 18. Written with the finger of God] Of the Decalogue, above all other holy Writ, God seems to say as Paul, Philem. 19 Behold, I have written it with mine own hand: i. e. by mine own power and operation. CHAP. XXXII. Ver. 1. Up, Make us God's] A Aron might make a Calf, but the people made it a God, by adoring it. Qui fingit sacros auro vel marmore vultus Martial. Non facit ille Deos; qui rogat, iste facit. Ver. 2. Break off your golden earrings] Hereby he hoped to break their design: but all in vain: for they were mad upon their Idols. Jer. 59.38. Ver. 3. Broke off the golden earrings] which they had got of the Egyptians. Exod. 12.35. To make use of Heathen Autors for ostentation, is to make a Calf of the treasure gotten out of Egypt. Ver. 4. A molten Calf] In imitation of the Egyptian Idol Apis, a Pied-bullock. A man may pass through Ethiopia unchanged; but he cannot dwell there, and not be discolored. Ver. 5. A feast to Jehovah] Whom these Idolaters pretended to worship in the golden Calf, as did also Jehu. 2 King. 10.16, 29. 2 Chron. 11.15. and as the Papists at this day: but with what face can some of their Rabbins excuse this people from Idolatry? Ver. 6. Risen up to play] To dance about the Calf. Now, if they were so cheered and strengthened by those baneful bits, those murdering morsels; should not we much more by God's spiritual provisions, to dance as David did, to do his work with all our might? Ver. 7. For thy people which thou broughtest] God will own them no longer; they are now discovenanted. The Saints by gross sins may lose their jus aptitudinale, non jus haereditarium, their fitness for God's Kingdom; they may sin away all their comfortables. Ver. 8. They have turned aside quickly] Moses' back was but newly turned, as it were. I marvel that you are so soon removed, etc. Gal. 1.6. See the Note there. When we have spent all our wind on our people, their hearts will be still apt to be carried away with every wind of doctrine. Ver. 9 A stiffnecked people] And so they are still to this very day. Hierom complain's that in his time they thrice a day cursed Christ in their Synagogue, Hieron. in Isa. lib. 12. cap 49. tom. 5. & lib. 14 cap. 42. and closed up their prayers with Maledic Domine Nazaraeis. They are thought to advise most of that mischief, which the Turk put's in execution against Christians. They counterfeit Christianity in Portugal even to the degree of Priesthood, and think they may do it, either for the avoiding of danger, or increasing their substance. There are very few of them that turn Christians in good earnest: Adeò in cordibus eorum radices fixit pertinacitas, River. Jesuita Vapul. 322. So stubborn they are to this day, and stiffnecked, their necks are wholly possessed with an iron sinew. Ver. 10 Let me alone] God is fain to bespeak his own freedom: As if Moses his devotion were stronger than God's indignation. Great is the power of Prayer; able, after a sort, to transfuse a dead Palsy into the hand of Omnipotency. Ver. 11. Lord, why doth thy wrath] God offered Moses a great fortune. Ver. 10. He tendering God's glory refused, and makes request for the people. It is the ingenuity of Saints to study God's ends more than their own, and drown all self-respects in his glory. Ver. 12. Repent of this evil] God's repenting is mutatio rei, non Dei; effects, non affectùs; facti, non consilii; not a charge of his will, but of his work. Ver. 13. Remember Abraham] Hear Moses neither invocateth the Patriarches, nor allegeth their merits, but mind's God of his promise to them, and presseth the performance. In the want of other Rhetoric, let Christians in their prayers urge this with repetition, Lord thou hast promised, thou hast promised. Put the promises into suit, and you may have any thing. God cannot deny himself. Ver. 14. And the Lord repent] See ver. 12. Moses here had a hard pull, but he carried it. Ver. 15. Written on both their sides] See the like in other mystical books. Ezek. 2.10. Rev. 5.1. Ver. 16. The work of God] The greater was the people's loss, brought upon them by their sin. Ver. 17. And when joshua] who had waited in some part of the Mount, the return of his Master. Ver. 19 And Moses' anger waxed hot] Meekness in this case had been no better than mopishness. How blessedly blown up was Moses here. [He saw the Calf, and the dancing] One Calf about another. It was a custom among Papists, that men should run to the Image of St Vitus, Joh. Manli. loc. come. 187. and there they should dance all day, usque ad animae deliquium, till they fainted and fell into a swoon. Ver. 20. And he took the Calf] We may all wish still as Ferus did, that we had some Moses to take away the evils of our times: Nam non unum tantùm vitulum, sed multoshabemus, We have not one, but many such Calus. Ver. 21. What did this people unto thee] The people sinned by precipitancy; Aaron by popularity. Ver. 22. That they are set on mischief] The whole world is so. 1 joh. 2.16. and 5.19. Quomodo Plautus, In fermento tota jacet uxor. Ver. 23. We wots not what, etc.] See the danger of non-residency. Ver. 24. There came out this Calf] A very poor excuse. Something he would have said if he had known what. Here he hid his sin as Adam. job 31.33. being too much his child. Ver. 25. Aaron bad made them naked] As Aaron's engraving instrument writes down his sin: so the Confession of other more ingenious Jews proclaim's the Israëlites, saying that No punishment befalleth thee, O Israël, Mos. Gerund. in which there is not an ounce of this Calf. Ver. 26. Let him come] This word through haste and earnestness Moses omitteth. The Chaldee and Greek versions supply it. Ver. 27. Slay everse man his brother] Not all that they met with, (for so they might have slain the innocent) but all that were chief in the transgression. In the war against the Waldenses in France, the Pope's great Army took one populous City and put to the sword sixty thousand, among whom were many of their own Catholics. For Arnoldus the Cistercian Abbot (being the Pope's Legate in this great war) commanded the soldiers saying, Caedite eos: novit enim Dominus qui sunt ejus: Caesar. Heisterbuchensis hist. lib. 5. cap. 2●. Kill them one with another: for the Lord knoweth who are his. This was fine Popish Justice. Ner. 28. About three thousand] Chieftains and ringleaders. Ver. 29. Consecrate your selus] Regain that blessing which your father Levi lost. Gen. 49.5, 7. Ver. 30. And now I will go up unto the Lord] As angry as he was, he could pray for them: As when our children, through their own fault have got some sickness, for all our angry speeches we go to the Physician for them. Ver. 31. Made them gods of gold] Sin must not be confessed in the lump only, and by whole sale, but we must instance the particulars. Ver. 32. Blot me I pray thee] God never revealed his love to Moses more, than when he thus earnestly prayed for God's people. Joab never pleased David better, then when he made intercession for Absolom. Ver. 33. Blot out] Cut him out of the roll of the living. Ver. 34. I will visit] I will pay them home for the new and the old. Ver. 35. They made] See the Note on Verse 1. CHAP. XXXIII. Ver. 1. Which thou hast brought] SEE the Note on Chap. 32.7. Ver. 3. I will not go up] sc. By those visible signs of my gracious presence, Hos. 9.11. as heretofore. Ver. 4. They mourned] Asdruball good cause they had: for woe be unto thee when I depart from thee. Ver. 5. And consume thee] God's threaten are cordial, but conditional. Minatur Deus ut non puniat. Fury is not in me, Isa. 27.4. He punisheth not till there be no other remedy. 2 Chron. 36.16. as the bee stin'gs not till provoked. Ver. 6. Stripped themselves] As in a day of restraint. Ver. 7. Afar off from the camp] In token of God's deep displeasure, and departure from them. Ver. 8. And looked after Moses] To see what success, what accepta●●●: as David looked up after his prayer, to see how it sped. Psalm. 5.3. Ver. 10. Risen up and worshipped] Though obnoxious; they would not despair of mercy. See 1 Sam. 12.20, 21, 22. Ver. 12. See, thou sayest unto me] See (saith one) how Moses here encroacheth upon God. Mr. Bu●r. God had done much for him, he must have more. Verse 13. Show me now thy way, etc. This God grant's him. Verse 14. This serves not the turn, he must have more yet. Verse 16. Well, he hath it. Verse 17. Is he said? No, he must yet have more. Verse 18. I beseech thee show me thy glory. It's done. Verse 19 Is he satisfied yet? No. Chap. 34.9. God must pardon the sin of his people too; and take them and him for his inheritance: This fruit of his favour he must needs be entreated to add to the rest, etc. Ver. 13. That I may know thee] Moses knew more of God than any man; he was but newly come down from the Mount, and at the Tabernacle door God spoke with Moses face to face, as a man speaketh unto his friend. Verse 11. The more a man knows of God, the more desirous he is to know him. Ver. 14. I will give thee rest] Full content of mind in the since of my presence, and light of my countenance. Ver. 15. If thy presence go not with me] What is it to have the air without light? What was all Mordecai's honour to him, when the King frowned upon him? Ver. 16. So shall we be separated] Heb. Marvellously separated. The separation of the Saints is a wonderful separation. See Deut. 4.7. Isa. 20.6. where Judea is for this cause called an Isle. Ver. 17. I know thee by name] As Princes do their favourites, who easily forget others, as Saul did David. 1 Sam. 17.55. Ver. 18. Show me thy glory] None ever knew God's glory; our cockleshell can never comprehend this sea, yet it may be apprehended that it is incomprehensible. Ver. 19 I will make all my goodness] My glorious goodness. Thus Moses may have what he will of God. The King is not he that can do any thing against you, said Zedekiah to his Courtiers. Jer. 38.5. Ver. 20. Thou canst not see my face] Otherwise then in his words and works. Rom. 1.20. As we cannot see the Sun in rota, in the circle, but in the beams. Rab. Maimon. Some have been Mercabah velo harocheb (as the Hebrew's speak) the chariot in which God road, but not the rider in it: they saw some created Image, Glory, whereby he testified his more immediate presence, but not himself. [No man shall see me and live] But be oppressed and swallowed up with Majesty: as the sight of the eye is dazzled with the sun; or a crystal-glass broken with the fire. CHAP. XXXIV. Ver. 1. Which thou brakest] NOt without a tincture of passionate infirmity, Dr. Hall. as some conceiv. He that was the meekest upon earth (saith one) in a sudden indignation abandon's that which he would in cold blood have held faster than his life. But Austin cry's out, O ira Prophetica, & animus non perturbatus, sed illuminatus! Ver. 2. In the morning] A sign of mercy. Psalm 90.14. and 30.6. and 5.4. Ver. 3. Neither let any man be seen] See the Note on Exod. 19.12. Ver. 4. And he hewed two Tables] Moses hewed them. The first Tables were hewn out of the Saphir of the Throne of God's Glory, say the Jewish Doctors. Ver. 6. The Lord, the Lord God, &c] These glorious titles and attributes are those backparts of God. Chap. 33.23. None can see more than these and live: and we need see no more than these, that we may live. [Long-suffering] Heb. Wide of nostrils; not apt to snuff at small matters, but bearing with men's evil manners. This Averroës the Atheïst made use of as an argument against the Providence of God, and to prove that he meddleth with nothing below the Moon, because of his slowness to anger. [In goodness and truth] God's goodness, though great, yet here and elsewhere it goes bounded with his truth. Ver. 7. Forgiving iniquity, transgression, and sin] i. e. All sorts of sins. 'Tis natural to him, as here. None like him for this. Micah 7.18. It is the comfort of Saints, that they have to do with a forgiving God. Neh. 9.31. that can multiply pardons, Nun rabbathi Masor. as they multiply sins. Isa. 55.7. [Keeping mercy for thousands] The Hebrew word here rendered Keeping, is written with a greaten letter then ordinary, to note the extraordinary greatness of God's promise to his people and their posterity▪ Psalm 25.10. [Clear the guilty] This last letter in God's Name must still be remembered. Ver. 8. And Moses made haste] It was time for him. The more any man see's of God, the lower he falls in his own eyes: as he that hath looked intently upon the sun, see's little when he looks down again. Ver. 9 Let my Lord, I pray thee] See the Note on Cham 33 12. Ver. 10. Behold, I make a covenant] i. e. I re-establish it with this back-sliding people. God receiveth returning sinners with much sweetness: He retaineth not his anger for ever, because mercy pleaseth him. His mercy (to us) is greater than his justice, though in themselves they are equal, yea, the same. [I will do marvels] See this fulfilled and recorded. Josh. 10.12, 13. Ver. 11. Observe thou] This is the condition of the covenant on man's part to be performed. With others God makes a single covenant only, that they shall observe that which he commands them: but with his Elect he makes a double covenant; to perform both parts to work all their works in them, and for them, to put his fear into their hearts, and to cause them to keep his Commandments. Ver. 12. With the inhabitants] They were devoted to destruction, as having filled the land from one end to another with their uncleanness. Ezra 9.11. Ver. 13. Break their images] The Popish Historians have blurred and blasted those zealous Emperors, Zeno and others, that were Iconomachi and Iconoclastai, as Sacrilegious. Berne was the first Town that after the Reformation was purged of Images; which Augustin saith cannot be placed in Churches Sine praesentissimo idololatriae periculo: Aug. in Psal. 114. without extreme danger of Idolatry. Ephiphanius saith, It is utterly unlawful and abominable, to set up Images in the Churches of Christians. Irenaeus reproveth the Gnostics, for that they carried about the picture of Christ in Pilat's time, after his own proportion: using also, for declaration of their affection toward it, to set garlands upon the head of it. Ver. 14. No other God] In the Hebrew word Acher rendered Other, there is a great R. to show the greatness of the sin of serving any other God. Ver. 15. And one call thee] Any one of the Idolatrous root, if he do but hold up his finger to thee, thou wilt easily follow him. Cereus in vitium flecii. Horat. Ver. 16. And they make thy sons] Satan still work's upon Adam by Eve. Omnes haereses ex gyneciis. It is the guis of Heretics to abuse the help of women to spread their poisonful opinions. Satan per costam, tanquam per scalam ad cor asscendit. Greg. Satan climbe's up by the rib to the heart. Ver. 17. No molten gods] As the golden calf was. Goodly gods that are melted: Olim truncus eram. Horat. Ver. 18. In the month Abi●] So called from the new fruits, or ears of corn, than first appearing. See Exod. 12.1. & 13.4. God here repeateth divers Laws; It was a token of reconciliation to the people after their Apostasy, in that he treats with them again (after their repentance) about his solemn worships. So, for a testimony of his reconciliation to Peter after his foul fall, he set's him a work in the Ministry. John 21.15. So he commendeth his Spons●a●resh, after her drowsy decays, every whit as amiable as she was before he● fall. Cant. 6.5. with Chap. 5.10, 11, etc. Ver. 21. In earing-time and harvest] Though most busy times, you may not make bold with God. Ver. 24. Neither shall any man desire] A wonderful providence, sigh Judea was compassed about with such warlike adversaries; that they should not watch and catch at such opportunities. Pompey besieging Jerusalem, made his strongest batteries on the Sabbath-daie (whereon he knew the superstitious Jews would not make their defence) and took it. Dio. Cass. Ver. 27. I have made a covenant] We also have the Covenant, the Seals, Ministers, etc. But, alas! are not these blessings amongst us as the Ark was amongst the Philistims, rather as prisoners then as privileges? rather in testimonium & ruinam quàm in salutem? Rather for our ruin, than reformation. Ver. 28. Forty days and forty night's] Moses, Elias, and Christ, (those three great Fathers) met glorious in Mount Tahor. Abstinence merit's not; but prepare's the best for good duties. [He wrote] That is, Weems Exer. God wrote, as some will have it. Ver. 29. The skin of his face shone] God hereby assuring the people, that he had inwardly enlightened him for their better instruction. Ver. 30. And they were afraid] This was another manner of Brightness and Majesty then that which sat in the eyes of Augustus and of Tamerlan; whose eyes so shone, as that a man could hardly endure to behold them without closing of his own: and many in talking with them, and often beholding of them became dumb: which caussed them ofttimes with a comely modesty to abstain from looking too earnestly upon such as spoke unto them, Turk. hist fol. 236. or discoursed with them. Ver. 33. He put a veil on his face] And had more glory by his veil, then by his face. How far are those spirits from this Christian modesty, which care only to be seen, and wish only to dazzle others eyes with admiration, not caring for unknown riches? This veil signified the Laws obscurity, and our infidelity. Ver. 34. But when Moses went in] Hypocrites on the contrary show their best to men, their worst to God; God see's both their veil; and their face; and I know not whether he hate's more their veil of dissimulation, or face of wickedness. CHAP. XXXV. Ver. 1. And said unto them, These, etc.] HE often goes over the same things, as the knife doth the whetstone. Good things must be repeated, sicut in acuendo. 'Tis Moses his own metaphor. Deut. 6.7. Ver. Six days shall work be done] This duty is so oft inculcated, to show the necessity, excellency, difficulty of well doing it. Ver. Ye shall kindle no fire] sc. For the furtherance of the work of the Tabernacle: or at least, that is not of absolute necessity. It might also signify, that in the kingdom of heaven we shall be set free from all the fire and scorching heat of affliction. Ver. 22. And brought bracelets] Glad they had any thing of price to dedicate to God, and to seal up their thankfulness for this re-admittance into his love and favour. See the Note on Matth. 9.10. Nazianzen put this price upon his Athenian learning (wherein he was very famous) that he had something of value, to part with for Christ. Ver. 32. And to devise curious works] This also cometh forth from the Lord of Hosts, Lib. 23. who is wonderful in counsel, and excellent in working. Isa. 28.29. Pliny makes mention of some famous Painters, whose rare pieces were Oppidorum opibus venditae: Sold for so many Towns-wealth. A certain artificer set a watch-clock upon a ring that Charles the Fifth wore upon his finger. Sphinx philos. pag. 90. King Ferdinand sent to Solyman the Turk, for a present, a wonderful globe of silver, of most rare and curious device; daily expressing the hourly passing of the Time, the motions of the Planets, Turk. Hist. fol. 713. the change and full of the Moon; lively exepressing the wonderful conversions of the Celestial frame. To which, I may well add that admirable invention of Printing, a special blessing of God to mankind. CHAP. XXXVI, XXXVII, etc. Ver. 2. And Moses called Bezaleel] GOd qualified them, M●ses called them. Ministers also must have an outward calling too. See Acts 13.1, 2, 3. Heb. 5.4. and be sent ere they preach. Rom. 10.15. And whereas 1 Cor. 14.31. It is said, Ye may all prophecy, the meaning is, All ye that are Prophets, may. But are all Prophets? 1 Cor. 12.29. Ver. 7. And too much] Thus in outward ordinances of service, and for the making of a worldly sanctuary. Heb. 9.1. they could do and . So John 6.28. They said unto him, What shall we do that we may work the works of God? Men would fain have heaven as a purchase. I would swim through a sea of brimstone (said one) that I might come to heaven at last. But what said our Saviour to those questionists. John 6? This is the work of God that ye believ on him whom he hath sent. And what said Luther, Walk in the Heaven of the Promise, but in the Earth of the Law; that in respect of Believing, this of Working? Many poor souls can think of nothing but working themselves to life. Do we must all righteousness, but rest in none but Christ's. Ver. 8. And every man] Let no man look upon this and the following Chapter, as an idle repetition; nor say as one said once, Did we not know that all Scripture was divinely inspired, we should be ready to sa●e, Quandoque bonus dormitat Homerus. But know that here is see forth a Table, Index, or Inventory, of what Moses and the workmen did in obedience to God's command, for every particular about the Sanctuary. This Inventory was taken by Ithamar, at the commandment of Moses, Et sic in archivum Ecclesiae relatum, and so laid up in the charterhous of the Church, for the use of posterity. See the Notes on Exod. 26. and consider that saying of an ancient. Prosper. Epist. ad Augustin. Necessarium & utile est etiam quae scripta sunt scribere, nè leve existimetur quod non frequenter arguitur. CHAP. XL. Ver. 36. The Children of Israël went] THe Jews conceiv that this Cloud that led Israël through the wilderness, leveled mountains, raised valleys, and laid all aflat: that it burned up bushes, and smoothed rocks, and made all plain, etc. See Luke 3.5, Isa. 4.5. A COMMENTARY OR EXPOSITION UPON THE Third BOOK of Moses, called LEVITICUS. CHAP. I. Vers. 1 And the Lord called] A Continuation of the former History, from the rearing of the Tabernacle, to the numbering of the people; being the history of one month only. Ver. 2. Bring an offering] Whereby they were led to Christ; as the Apostle showeth in that excellent Epistle to the Hebrews; which is a just Commentary upon this Book. Ver 3. sacrifice] A whole-burnt-off●ring. Heb 10.6. purporting whole Chri●●, uffering for us Isa. 53 12 and our sacrificing our whole selus to him, ●s a reasonable service. Rom. 12.1 Ver. 4. And he shall put his hand] As acknowledging his own guilt, and transferring the same upon Christ, resting upon him with full assurance of faith, handfasting us unto him. Ver. 5. And be shall kill the bullock] The Priest shall kill it: for it was death for any man to offer his own sacrifice; so it is still for any to come to God, otherwise then in, and by Christ. Ver. 6. And he shall flaie the burnt-offering] To show the grievousness of our Saviour's sufferings; the cruel usage of his suffering Saints. Micah 3.3. Heb. 11.35. and the duty of all that have benefit by him, to flay off the old man with his deceitful lusts. Ephes. 4.22. dealing thereby as the Turk dealt by him that betrayed the Rhodes. L●unclav. He presented unto him his promised wife and portion: but withal told him, that he would not have a Christian to be his son-in-law: and therefore caussed his Baptised skin (as he called it) to be flaied off, and him to be cast into a bed strawed with salt, that he might get a new skin. See Mark 9.49. Ver. 7. Fire upon the Altar] That sire from heaven. Leu. 9.24. (which the Heathens apishly imitated in their Vestal fire.) Typing either the scorching wrath of God seizing upon Christ, or the ardent love of Christ to his, and their zeal for him. Ver. 8. In order upon the wood] Showing, that Ministers must rightly divide, and dispose the Word of God. 2 Tim. 2.15. and evidently set forth Christ crucified. Gal. 3.1. Ver. 9 Shall he wash] Shadowing Christ's perfect purity. Heb. 7. and our entire sanctification. Ezek. 26.35. Heb. 10.22. [Of a sweet savour unto the Lord] The burning and broiling of the beasts could yield no sweet savour; but thereto was added wine, oil, and incens, by God's appointment, and then there was a savour of rest in it. Our prayers, as from us, would never pleas; but as indicted by the Spirit, and presented by Christ, they are highly accepted in heaven. Ver. 10. A male without blemish] Butler cursed be that cosener that hath in his flock a male, and sacrificeth unto God a corrupt thing. Mal. 1.14. Ver. 11. On the side of the Altar, northward] Not Eastward as the Heathen sacrifices: or to note the obscurity of the Legal Cetimonies. Ver. 12. In order] See the Note on Verse 8. Ver. 13. He shall wash] See the Note on Verse 9 Ver. 14. Turtle doves, or young pigeons] Old turtles and young pigeons are the best: God must have the very best of the best, as being best-worthie. Ver. 15. Wring off his head] Or, pinch it with his nail, that the blood might go out, without separating it from the rest of the body. This figured the death of Christ, without either breaking a bone, or dividing the Godhead from the manhood. As also the skill that should be in Ministers, to cut or divide aright the word of truth. Ver. 16. His crop with his feathers] Or the maw with the filth thereof (that is, the guts which receiv the filth sent unto them from the maw) was plucked out, and the blood strained at the side of the Altar: this signified those clods of blood wrung from our Saviour, before his oblation upon the Cross. Ver. 17. A●d he shall cleav it] That the inward part might be laid on the fire. See Psal. 51.18, 19 Mark 12.33. CHAP. II. Ver. 1. Of fine flour] NO quantity is here prescribed, because it was a Free-will-offering: only it must be fine, no bran in it: to show the purity of Christ's sacrifice. Heb. 7.26. and of our services through him. Mal. 3.11. By means of the oil of his Spirit, and incens of his Intercession. Ver. 2. Shall burn the memorial of it] Whereby God was inminded (as it were) of the party offering, and acknowledging all his store to be from God. Ver. 3. Shall be Aaron's and his sons] As meat for them: hence it was called a Meat-offering; and sent them to Christ, the meat that endureth unto life everlasting. John 6.27. Ver. 4. Unleavened cake, mingled with oil] Sincerity is the mother of serenity; Truth, of tranquillity. Ver. 5. Baken in a pan] Afterwards parted in pieces, and oil poured upon it: signified the graces of God's Spirit wherewith Christ was fully anointed within and without. Psalm 45.8. and wherewith we should be tempered and anointed. 1 John 2.27. 2 Cor. 1.21. Ver. 6. And pour oil thereon] Jacob was the first we read of that consecrated his offerings with oil. Gen. 28.18. Probably he had it from his predecessors. Ver. 7. Baken in the frying-pan] So, My heart is frying of a good matter, saith David. Psalm 45.1. Ver. 8. He shall bring it unto the Altar] God would have all their offerings brought to one Altar; both to figure out the one only all-sufficient-sacrifice of Christ, and to teach all the faithful to consent in one and the same truth of the Gospel. Ver. 9 Amemorial thereof] Signifying the perpetual benefit of Christ's death to all believers. Ver. 10. Shall be Aaron's and his son's] Ministers maintenence. Ver. 11. Nor any honey] Which hath a leavening virtue in it. Sweet sins are to be abandoned: there will be bitterness in the end. Prov. 26.26, 27. Ver. 12. Ye shall offer them] i. e. With the first-fruits ye shall offer both leven. Leu. 23.17. and honey. 2 Chron. 31.5. Both which are sometimes taken in the better part. Mat. 13.33. Cant. 4.11. Ver. 13. Shalt thou season with salt] Called here the salt of Gods' covenant; as signifying the covenant of God, made with us in Christ, who seasoneth us, and makes all our services savoury. See the Note on Mark 9.49, 50. Ver. 14. Green ears of corn] To signify that God should be served with the first-fruits of our age, the primrose of our childhood. CHAP. III. Ver. 1. Whether it be male or female] IN Christ, there is neither male nor female, but all one. Gal. 3, 28. Souls have no sexes. In Thank-offerings, the female also might pass: to teach, that God looks not so much to the worth of the gift, as the honesty of the heart that offer's it. Leavened bread also in this case was accepted. Leu. 7.13. Ver. 2. Upon the Altar round about] This signified that plenteous redemption by the blood of sprinkling. Ver. 3. The fat that covereth the inwards] Heartie thanks must be given to God; such as cometh not from the roof of the mouth, but the root of the heart. An aery, God be thanked, profiteth not. Sing with grace in your hearts, is the best tune to any Psalm. The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. Ver. 4. With the kidneys] Those seats of Lusts. Earth lie members must be mortified by the thankful. Ver. 5. Upon the burnt-sacrifice] Which was first offered; to teach us, that sin must be pardoned ere our Thank-offerings can be accepted. It is therefore (ordinarily) best to begin our prayers with confession of sin, and petitions for pardon through Christ. Ver. 8. Lay his hand] See the Note on Chap. 1. v. 4. Ver. 9 The whole ●ump.] Which in those countrie-sheep is very large yet not so large as those in America, The world encompassed. mentioned by Sr. Francis Drake, as big as kine, and supplying the room of horses for burden, or travel. Ver. 11. It is the food] That whereupon God himself seemeth to feed. Psalm 50.13. Ver. 12. That ye neither eat fat, nor blood] Neither be carnal nor cruel, but let your souls delight in the fatness and sweetness of God's ordinances. CHAP. FOUR Ver. 2. Shall sin through ignorance] OR infirmity; being suddenly surprised, preoccupated Gal. 6.1. See the Note there, and on Heb 5.2. Ver. 3. A young bullock] The same sacrifice that should be offered for the sin of the whole people. Verse 14. To note the heinousness of the Priest's sin above others. The sins of Teachers, are the Teachers of sins. Ver. 4. Shall lay his hand] Confessing his sin. Leu. 5.5. and professing his faith in Christ the true sin-offering. 2 Cor. 5.21. Ver. 5. Shall take of the bullock's blood] See Heb. 5.2, 3. and 7.26, 27, 28. with the Notes there. Ver. 6. Seven times before the Lord] Because in this case, there was need of much and great purgation. Ver. 7. Upon the borns of the Altar] To signify (saith one) that the preaching of the Gospel concerning the blood of Christ, should be published and proclaimed to the four corners of the earth. To show (saith another) that by faith in the blood of Christ, our prayers are acceptable unto God, and our infirmities pardoned and purged. Ver. 8. All the fat] Because (among other things) it signified hardheartedness and insensibleness of sin and danger. Psal. 119.70. Dionysius the Heracleot felt not needles thrust into his fat belly, saith the history. Ver. 9 With the kidneys] See Chap 3.4. Ver. 11. And the skin, etc.] See the Note on Chap. 1.9. Ver. 12. Shall he carry forth] Heb. 13.11, 12. See the Notes. Ver. 13. And of the whole congregation] Particular congregations than may err for a season; though not finally, fundamentally, if they be the congregation of Saints. Psal. 89.5. and not of Hypocrites. Job 15.34. the Church malignant. [And they have done somewhat] Either by transgression or disobedience. Hel. 2.2. on ●●ion or commission. Ver. 14. When the sin is known] Sin may sleep a long time like a sleeping debt, not called for of many years: but Nullum tempus occurrit Regi, God may send out a summons for sleepers, and punish our bygon or secret sins. Ver. 15. And the Elders] These as the representative congregation, took upon them the guilt of their common errors, as those did. 2 Chron. 29 23. Ver. 16. And the Priest that is anointed] i. e. The Highpriest a type of Christ, who was anointed, not with material oil, as they, but with the Spirit, that oil of gladness both above, and for his fellow-brethrens. Psal. 45. Heb. 1. See 1 John 2.27. and 2 Cor. 1.21, 22. Howbeit his oil shine's brightest, and swim's aloft above all others. Ver. 17. Seven times A number of perfection; to note the most absolute sufficiency of Christ's death to purge and reconcile us to God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that he is able to save such to the uttermost that come unto God by him. Heb. 7.25. Ver. 18. Upon the borns] See the Note on Verse 7. [At the bottom of the Altar] To set forth the plenty and sufficiency of Grace and Merit in Christ's death, for many more than are actually saved by it. Ver. 19 And he shall take all his fat] Christ offered himself and the best parts 〈◊〉 had; suffering in soul and body. Ver. 20. As he did with the bullock] For even ignorance and infirmities are deadly sins, direct fruits of the flesh. John 3.6. and such as for which Christ laid down his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even for the not-knowing of the people. Heb. 9.7. Ver 21. Without the camp] Pointing to Christ, who carried our sins out of God's light. See Heb. 13.12. with the Note. Ver. 22. When a ruler hath sinned] Great men's sins do more hurt, 1. By imitation, for Vita principis censura est, imò Cynosura, according to these glasses most men dress themselves. 2. imputation; for plectuntur Achivi, the poor people pay for it; as they did for David's, whether ignorance or infirmity, in omitting that duty enjoined Exod. 30.12, 13, 14, 15. thence the plague. 2 Sam. 24. Ver. 23. Come to his knowledge] As David's did. 2 Sam. 24. who saw such volumes of infirmities, and so many Erratas in all that he did, that he once cried out, Who knoweth the errors of his life? Oh cleans me from secret sins. Psal. 19.12. This he knew was the import of all these Levitical cleansings. Ver. 24. Lay his hand] See the Note on Verse 4. Ver. 25. At the bottom] See Verse 18. Ver. 26. All his fat] See Verse 19 The fat was burnt (saith one) because (among other things) it signified duricordium, hardheartedness. Psal. 119.70. Ver. 27. And if a soul sin] As there is none that liveth and sinneth not. 2 King. 8.46. Triste mortalitatis privilegium est licere aliquando peccare. Ephor. Augusta nimis res est, & nulli mortalium concessa nuspiam errare. Amana. Ver. 28. Come to his knowledge] By the check of his own conscience, awakened by the word or rod of God. Ver. 29. And slay the Sin-offering] That is, the Priest shall: for no man might offer his own sacrifice upon pain of death; as is afore noted. Ver. 31. For a sweet savour] See the Note on Chap. 1. verse 9 The death of Christ is ever in the fight of his heaven he father: and hence it was, that those typical sacrifices, and all our performances are ●●ill accepted. CHAP. V Ver. 1. He shall bear his iniquity] i. e. He shall suffer for his sinful silence; because he could, but would not help the truth in necessity, but stand as it he were gauged by Satan, possessed with a dumb devil. Ver. 2. And if it be hidden from him] Debt is debt whether a man know of it, or not. Ver. 3 Then he shall be guilty] Guilty he was before ver. 2. but now he shall see him ●o, and be ready to say as Prov 5 14. I was almost in all evil, in the midst of the congregation and the assembly By the law is the knowledge of sin. Rom 3.20. Ver. 4. And it be hid f●om him] Asdruball is usual with your common swearers, who will swear that they swear not. If men had such distemper of body, as their excrements came from them when they knew not of it, it would trouble them; but they swear, and let go much filth, and it is hid from them. To do evil] As David did to slay Nabal 1 Sam. 25.22. Or to do good] As the same David did to do good to Mephibosheth and yet he was not ●o good as his oath. Ver. 5. He shall confess] Homo agnoscit, Deus ignoscit. Man confesseth, and God pardoneth. In the courts of men it is the safest plea to say, Non feci (quoth Quintilian) I am not guilty: not so here; but ego feci, miserere, I did it, have mercy upon me. Per miserere mei tollitur ira Dei. Ver. 6. For his sin which he hath sinned] Bending his thoughts upon that particular sin, it is charged upon I●raël, Ezek. 16.22. that they remembered not that they lay in their blood Ver. 7. Two turtle Doves] See the Note on Chap. 114. Ver. 8. For the sin-offering first] For till un be expiated, no sacrifice or service can be accepted. Therefore Isa. 1. Wash you, ●●ans you, and then come and let us reason. Ver. 9 Upon the side of the Altar] The North-side, and not upon the East: 1. that Israël might not symbolise with the Heathens, who worshipped toward the East: 2. to signify that they had no more under the Law then dark shadows of good things to come. Heb. 10.1. until the time of reformation. Heb. 9.10. Ver. 10. According to the manner.] That is, the forms and rites prescribed. So Amos 8.14. The manner of Beersheba, i.e. the forms and rites of worshipping in Beersheba, as the Caldee paraphraseth it. Ver. 11. But if he be not able] So low doth the most High stoop to man's meanness, that he will accept of a very small present from him that would bring a better, if it were in the power of his hand. Lycurgus' enjoined his Lacedæmonians to offer small sacrifices, For God (said he) respecteth more the internal devotion, than the external oblation. Ver. 12. Even a memorial] This is spoken after the manner of men who have need of remembrancers. God sometimes seems to lose his mercy, and then we must find it for him, as they Isa. 63.15. sometimes to forget, sleep, delay, etc. and then we must inminde, awaken, quicken him. Isa. 62.7. Ver. 13. And it shall be forgiven him] See a like promise made to our Ministry. Jam. 5.15. Ver. 15. In the bolie things of the Lord] Things consecrate to him, by robbing and wronging of God and his Priests; be it but through ignorance or error. Sacrum qui clepserit, rapseritve, parricida este. For to do such a thing presumptuously was death. Numb. 15.30. and by the laws of the twelv Tables in Rome, such were to be punished as parricides. Ver. 16. And he shall make amends] No remission without restitution. God abhors holocaustum ex rapina. Latimer's Sex. And if ye make no restitution, ye shall cough in hell, said father Latimer. Ver. 17. Though he witted not] Ignorance, though invincible and unavoidable, well may excuse à tanto, but not à toto. Luke 12.48. CHAP. VI Ver. 2. Against the Lord] AS David in defiling his neighbours wise, and afterwards killing him, is said to have despised the commandment of the Lord, and to have done evil in his sight. 2 Sam. 12.9. which also he penitently acknowledgeth. Psal. 51.4. Sin is properly against none but God, Godw. Heb. Antiq. p. 98. being a transgression of his law. Hence the manslayer was confined to the City of refuge as to a prison, during the life of the high-Priest; as being (saith one) the chief God on earth. That was a true position of the Pelagians, Omne peccatum est contemptus Dei, that every sin is a contempt of God. Prov. 18.3. In fellowship] Heb. Job 8.20. Dextram conjungere dextrâ. Quid non mortalia pectora cogit. Auri sacra fames? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. In putting of the hand. It is said in job, that God will not take a wicked man by the hand, i. e. he will have no fellowship with him. Ver. 3. And lieth concerning it, and sweareth falsty] Through inordinate love of money, that root of all evil; but such money shall perish with them. Zech. 5.2. Ver. 4. And is guilty] Found guilty by a self-condemning conscience; which now like Samson's wife conceal's not the riddle, but tells all, as she said of our Saviour. john 4. Ver. 5. In the day of his trespass offering] Before he compass God's altar. Mat. 5.23. with the Note there. Ver. 6. With thy estimation] i. e. as thou shalt rate it. Moses did the Priest's office for present. He was likewise a Prophet. Deut. 18.15. and King in jeshurun. Deut. 33.5. and so became a type of Christ that true Trismegist, the Priest, Prophet and Prince. Dan. 9.25. Ver. 7. Shall make an atonement] Through the sacrifice of Christ. Heb. 10.1, 4, 10, 14. Ver. 9 All night until the morning] God must be thought upon in the night season. Psal. 4.4. David willingly broke his sleep to do it. Psal. 119.62. The day is thine, the night also is thine, saith he. Psal. 74.16. Ver. 10. Besides the altar] On the East-side, furthest from the Sanctuary. Levit. 1.16. in reverence of the divine majesty. Ver. 11. In a clean place] Because they came from the Lord's holy house. See the contrary commanded concerning the stones and dust of a leprous house. Levit. 14.40. Ver. 12. It shall not be put out] No more should our faith, love, zeal, (that flame of God as Solomon calls it. Cant. 8.6.) that should never go out; the waters should not quench it, nor the ashes cover it. Cant. 8.10. 2 Tim. 1.6. Ver. 13. The fire shall ever be burning] The Gentiles (by an apish imitation hereof) had their vestal fire, salted meal, and many other sacred rites. Basil chargeth the devil as a thief of the truth, in that he had decked his crows with her feathers. Ver. 14. The law of the meat-offering] Besides what is set down: chap. 2.1, 2. Thus one text explain's another; as the diamond is brightened with its own dust. Ver. 15. Even the memorial] See the Note on Levit. 2.2. Ver. 16. Shall Aaron and his sons eat] See 1 Cor. 9.13, 14. with the Note there. Ver. 17. It shall not be baken with leaven] Which is, 1. souring; 2. swelling; 3. spreading; 4. impuring. Ver. 18. Shall be holy] God will be sanctified in all that draw near unto him— procul binc procul este profani. Ver. 20. When he is anointed] i. e. When any highpriest: for he only was anointed. Exod. 29.7. on the head at least. Ver. 21. In a pan] Figuring out the sufferings of Christ, who was so parched with the fire of afflictions for our sins. Ver. 23. It shall not be eaten] To teach the highpriest to look ●or salvation out of himself. Ver. 25. In the place] i. e. at the North-side of the altar. And why, see the Note on Chap. 5.9. Ver. 26. Shall eat it] Except in that case. verse 30. Ver. 27. Shall be holy] This taught an holy use of the mystery of our redemption: for the sin-offering in special sort figured Christ. Ver. 28. But the earthen vessel] So contagious a thing is sin, that it defileth the very visible heaven and earth: which therefore must be likewise purged by the last fire, as the earthen pot which held the sin-offering was broken, and the brazen scoured and rinsed in water. Ver. 30. And no sin-offering] Hear the ordinary gloss makes this observation, Remissionem dare, Dei solius est, qui per ignem significatur: That to pardon sin belongs to God alone, who is a consuming fire. The Rhemists tell us of a man that could remove mountains: Rhem. Annot. in Jo●. 20. Sect. 3. which they may assoon persuade us, as that their Priests have as full power to pardon sins, as Christ had. One of their Priests meeting with a man troubled in mind, told him that their religion afforded more comfort to the conscience than ours; and that because it had, and exercised a power to pardon sin; M. Ley his pattern of piety. p. 145. which our Ministers neither did, nor durst assume to themselves. CHAP. VII. Ver. 1. Of the trespass-offering] Heb. A Shame, Piaculum, quo peccatum expiabatur. How it differed from the sin-offering is hard to determine. Ver. 2. In the place] See the Note on Chap. 1.11. Ver. 3. That covereth the inwards▪] My son give me thy heart. See Psal. 51.6. Jer. 4 14. Ver. 4. And the two kidneys] See the Note on Leu. 3.4. Ver. 7. As the sin-offering is] They were distinct then. See verse 1. Ver. 8. The Priest shall have to himself] It is a sign of gasping devotion, when men are so streight-handed to their Ministers, who should have part of all. Gal. 6.6. Ver 9 And all the meat-offering] Which seems to be so called, partly because it went as meat unto the Priest (the labourer is surely worthy of his meat. Mat. 10.10.) but principally as leading to Christ, whose flesh is meat indeed. John 6. Ver. 10. Have one as much as another] In their father's house was bread enough. Put me, I pray thee into one of the Priests offices, that I may cat a piece of bread. 1 Sam. 2.36. This the Tirshata would not suffer those turncoats to do. Ezra 2.63. But how hard put toost was that poor Priest, that answered young Pareüs, Vita Parei per Philipp: filtum, primo oper: tom● praefixa. ask him an alms (according to the custom of those times) Nos pauperi fratres, nos nihil habemus, an piscimus, an caro, an panis, an misericordia babemus? Ver. 11. Sacrifice of peace-offering] Or, Paie-offering. See Psal. 116.14. I will pay, or, I will perfect. Fitly: for a vow, till paid is an imperfect thing. Ver. 12. unleavened cakes] There must be sincerity in all our services: for else God will not once look at them. Ver. 13. leavened bread] Lo, leavened bread will pass in a peace-offering: God for Christ's sake rejects not the services of his Saints, though tainted with corruption. August. Peccata nobis non nocent, si non placent. Wine is not thrown away for the dregs, nor gold for the dirt, that cleav's unto it. Ver. 14. For an heau-offering] So called, because it was heaved and lifted up before the Lord, in token that they received all from him, and did acknowledge all to be due to him. Ver. 15. Eaten the same day] Thanks must be returned whiles mercies are fresh; lest, as fish, they putrefy with keeping. Eaten bread is soon forgotten. Hezekiah wrote his song the third day after his recovery. Jehosuphat gave thanks, first upon the ground where he had the victory, calling it Berachah; and three days after again at Jerusalem, 2 Chron. 20. See David's Now, Now, Now, I will pay my vows. Psalm 116.14, 15. Ver. 17. On the third day] Foreshadowing the resurrection of Christ on the third day, whereby all legal Ceremonies were abolished, and had no use in the Church, but by accident; as he who buildeth a vault, letteth the centrels stand till he put in the kei●-stone, and then pulleth them away. Ver. 18. It shall be an abomination] Kept beyond the time; and so uneatable, unsacrificeable, profane, stinking. Ver. 19 Shall not be eaten] Because not fit to represent Christ. Ver. 20. Having his uncleanness upon him] To the unclean all things are unclean. etc. Tit. 1.15. See the Note. Ver. 21. Cut off from his people] Confer 1 Cor. 11.27, 28, 29. Ver. 22. And the Lord spa●e unto Moses] This is repeated to draw attention and get authority. See 1 Thes. 2.13. Ver. 23. No manner fat] See the Note on Levit 3.12. Ver. 24. Used in any other use] Though not in Sacrifice. Mudwals may be made up of any refuse matter: not so, the walls of a Church or Palace. Ver. 25. Shall be cut off] i. e. Shall be liable to God's judgements. Ver. 26. Ye shall eat no manner of blood]. This signified. 1. That we should learn to honour holy things, and not to make a mock of them by employing them to common use. 2. That we should be most careful not to shed man's blood, for the satisfying of our lust. See Levit. 17.11, 12. with Gen. 9.4, 5. and Deut. 12.13. Ver. 29. Unto the Lord] Not kill it in the Camp, though there they might eat it. Ver. 30. His own hands] Teaching them that they must live by their own faith. Hab. 2.5. May be waved] Or, Shaken to and fro; which signified the shaking of our lips, in giving thanks to God. Hos. 14.2. Heb. 13.15, 16. which yet must be fetched lower than the lips, even from the bottom of the heart; the deeper the sweeter. The voice that is made in the mouth is nothing so sweet, as that which comes from the depth of the breast. Ver. 31, 32. The breast shall be Aaron's, and the right shoulder] To note, that men must give their breasts and shoulders, affections and actions, even their whole selus; first to the Lord, and then to us Ministers by the will of God, as those famous Macedonians did. 2 Cor. 8.5. that so they may be sani in doctrina & sancti in vita, sound in doctrine, and holy in life. Ver. 34. For the wave breast, and the right shoulder] This might further signify (saith one) that Christ Jesus heaved up for us both breast and shoulder, that is, wisdom and strength to all his elect Priesthood, whose portion he is. 1 Cor. 1 30. Or it might note (saith another) that Ministers should both take care (figured by the breast) and pains (signified by the shoulder.) And therefore the highpriest did to that end wear the names of the Tribes upon his shoulders, and upon his breast. Ver. 35. This is the portion of the anointing] That is, of the anointed Priests; and that because they were anointed to the office. Here Origen (according to his manner) turns all into allegories and mysteries, and tells us of a threefold sens of Scripture, 1. Literal. 2. Moral. 3. Mystical; comparing them to the gridiron, frying-pan, and oven, used in dressing the meat-offering, Allegorias spumam scriprurae vocat. Luth. in Gen. 3. p. 67. verse 9 of this Chapter. But this itch of all allegorising dark and difficult texts hath no small danger in it. And I may doubt of Origen, as one doth of Hierom, Vtrùm plus boni peritiâ ling●arum, quâ excelluit, an mali suis allegoriis, in quibus dominatus fuit, Ecclesiae Dei attulerit; Amama Ant●batb. whether he did more hurt or good to the Church. CHAP. VIII. Ver. 1. And the Lord spoke] SEE the Note on Leu. 7.22. And for the rest of the Chapter, read the Notes on Exod. 28. & 29. & 30. Ver. 3. And gather thou all the congregation] Ministers are to be ordained in the public Assembly. Acts 14.22. that the people may show their approbation, profess their purpose of obedience, and pray for God's Spirit to be poured upon them. Ver. 7. And Moses brought Aaron] They did not intrude themselves. See the Note on Heb. 5.4. Ver. 8. He put in the breastplate the Vrim, etc.] Hence (it may be) God appointed the breastplate to be made double, that the Urim and Thummim might be put within, and lie hid on every side. This Urim and Thummim signified (saith one) that in Christ are hidden all the treasures of wisdom and knowledge. Col. 2.3. and that he hath all secret things most perfectly known and numbered out before him, which he revealeth continually to his Church and chosen, as need requireth, by such means as himself hath sanctified. Psal. 25.14, John 14.21, 26. & 17.14, 17, 26. CHAP. IX. Ver. 1. On the eighth day] THe very next day after the Priest's consecration, that no time might be lost. I made haste and delayed not, etc. Psalm 119.16. Then said I, lo I come: in the volume of the book it is written of me, etc. Psalm. 40.7. Live, live, live, (saith one) quickly, much, long: let no water go by, no day be lost, etc. Preach, preach, be instant, quick at work, etc. Praecipitat tempus, mors atra impendet agenti. Ver. 2. Take thee alyoung calf] In remembrance, and sor the remission of Aaron's sin about the golden calf; as some Hebrews are of opinion. Ver. 3. Take ye a kid of the goats for a Sin-offering] Quia gravis odor peccati, The smell of sin is grievous; it offendeth all God's senses, yea, his very soul. Isa. 1.12, 13. etc. Ver. 4. For to day the Lord will appear unto you] And he may not finde you emptie-handed, unprepared. See the Notes on Fxod. 19.10. Ver. 6. And the glory of the Lord shall appear unto you] so shall it one day to us: yea, we shall be like him, and appear with him in glory; and must therefore purify our selus, as God is pure. 1 John 3.2, 3. Ver. 7. Make atonement for thyself] See Heb. 5.3. & 7.27, 28. with the Notes there. Ver. 8. Went unto the Altar] i. e. The brazen Altar; for he had not yet access to the Altar of Incens. We must stay our corruptions, before we present our supplications; wash our hearts from wickedness, and then compass God's Altar. Ver. 22. Lift up his hands] He put the blessing upon them. A type of Christ. Luke 24.50. with Acts 3.26. Ephes. 1.3. Ver. 24. They shouted, and fell on their faces] The consideration of God's gracious acceptation of us in Christ, should make us to lift many an humble, joiful, and thankful heart to God. CHAP. X. Ver. 1. And Nadab and Abihu] THese jolly young Priests, overjoied haply of their new employment, and over-warmed with wine (as some gather out of Verse 9) over-shoot themselves the very day of their service. Verse 19 and are suddenly surprised by a doleful death. So was that inconsiderate Priest o● Naples, Anno Dom. 1457. of whom Wolphius report's, Wolph. Mcmorab. Lect. C●●●. 15. that when the hill Vesuvius had sent huge flames, and done great spoil; he, to make proof of his piety, read a Mass, and would need's go up the hill to find out the cause of such a calamity. But for a reward of his fool-hardiness, he perished in the flames, and was never heard of any more. Ver. 2. And there went out fire] By fire they sinned; and by fire they perished. Per quod quis peccat, per idem punitur & ipse: Nestorii lingua vermibus exesa est. Evag. lib, 1. So Archbishop Arundel's tongue rotten in his head. The Archbishop of Tours in France made suit for the erection of a Court called Chambre Ardent, wherein to condemn the Protestants to the fire. He was afterwards stricken with a disease called the fire of God, Act. and Mon. fol. 1911. which began at his feet and so asscended upward, that he caussed one member after another to be cut off, and so he died miserably. Ver. 3. This is that the Lord spoke] Where? and when? Leu. 8.35. Exod. 19.22. Or perhaps no no where written, but at some other time spoken by God. Moses might but set down the short Notes of his discourses, as the Prophets used to do. [I will be sanctified] Either actively or passively, Aut à nobis, aut in nos, either in us or upon us; sure it is, that he will be no loser by us. Sanctified he will be, either in the sincerity of men's conversation, or else in the severity of their condemnation. Singular things are expected of all that draw nigh to God in any duty, but especially in the office of the Ministry. Those that stand in the presence of Princes must be exact in their carriages. God appointed both the weights and measures of the Sanctuary to be twice as large as those of the Commonwealth; to show, that he exspects much more of those that serve him there, than he doth of others. The souls of Priests must be purer than the sunbeams saith Chrysostom. D. Hakw. on Psalm 101. [And Aaron held his peace] He bridled his passions, and submitted to the divine Justice. The like did David. Psalm 39.9. which words were taken up by Du-plessis in the loss of his only son. Ver. 5. In their coats] These were not burnt, as neither were their bodies: the fire, Tostat. being of a celestial and subtle nature, might pierce their inward parts, not touching their outward: as the lightning kill's by piercing, not by burning. Ver. 6. And Moses said unto Aaron] Philo reporteth, that the Highpriest of the Jews, to keep always his soul pure, never saw any mournful object. Tiberius, counterfeiting grief at the funeral of Drusus, had a veil laid betwixt the dead and him, that he might not see the body, because he was (as the rest of the Emperors also were) Pontifex Maximus, or the Highpriest; and therefore a sacred person. Mourning in Aaron might have seemed murmuring: he is therefore forbidden it, and accordingly he forbear's. Manlii Loc. come. p. 215. So did Luther when he buried his daughter, he was not seen to shed a tear. No more did reverend Mr. William Whatelie late Pastor of Banburie, when after he had preached his own child's Funeral upon this Text, The will of the Lord be done: he and his wise laid the child in the grave with their own hands. [Bewail the burning] It's fit enough (ordinarily) that the body, when sown in corruption, be watered by the tears of those that plant it in the earth. Ver. 7. For the anointing oil of the Lord is upon you] This is every true Christian's case, who should therefore carry himself accordingly. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seemly carriage belongs to every calling. You have an unction, etc. 1 John 2. Ver. 9 Do not drink wine, nor strong drink] As some are of opinion Nadab and Abihu had done; Ex malis moribus honae leges. which miscarriage of theirs occasioned this precept. The perpetual equity whereof is, that Ministers be no wine-blbbers or Alestakes. 1 Tim. 3.3. Why should it be said as of old, They have erred because of wine, and have gone out of the way because of strong drink, even the Priest and the Prophet? Isa. 28.7. Drunkenness is a crime in all, but it's a kind of Sacrilege in Ministers. And if other drunkards deserv double punishments for their misdemeanours, (as Aristotle judgeth) first for their drunkenness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 3. c. 5 and then for the sin committed in, and by their drunkenness; what do drunken Priests? Isa. 56.12. Ver. 10. And that ye may put difference] Drunkenness takes away the heart. Hos. 4.11. besots and infatuate's; robs a man of himself, and laie's a beast in his room. Ver. 11. And that ye may teach] The Priest's lips should both preserv knowledge and present it to the people; even all the counsel of God. Mal. 2.7. Acts 20.27. To give the knowledge of salvation by the remission of sins. Luke 1.77. Ver. 12. Take the Meat-offering] q. d. Think not that God hath cashiered you, because he hath corrected you; neither refuse your meat out of a sullen sowrness; but fall to your Meat-offering, and take better heed another time. Only, eat before the Lord. Deut. 12.18. Ver. 16. And behold it was burnt] Passion for their dead friends had so transported the Priests, that they knew not well what they did. We use to say, Res est ingeniosa dolour; but than it must not be excessive as here, and as 2 Sam. 18.33. Ver. 17. To bear the iniquity] This the sinner doth subjectively, the Priest typically, the Lord Christ really. Ver. 19 Should it have been accepted] God love's a cheerful server. Deut. 12.7. and 26.14. Mourners bread is polluted bread. Hos. 9.4. And Mal. 2.13. those unkind husbands are blamed for caussing their wives, when they should have been cheerful in God's service, to cover the Lords altar with tears, with weeping and with crying out, so that he regarded not the offering any more. This Aaron knew, and allegeth for himself. CHAP. XI. Ver. 1. Unto Moses and to Aaron] MAgistrate and Minister must jointly see that God's laws be duly executed. Queen Elisabeth once in her progress visiting the County of Suffolk, all the Justices of Peace in that County met her Majesty; having every one his Minister next to his body; which the Queen took special notice of, and thereupon uttered this speech, that she had often demanded of her Privy Council, why her County of Suffolk was better governed then any other County? and could never understand the reason thereof; but now she herself perceived the reason. It must needs be so, said she, where Moses and Aaron, the Word and the Sword go together. Ver. 2. These are the beasts which ye shall eat] These, and these only; 1. That ye may be at mine appointment for your very meat, as who am chief Lord of all. 2. That there may be a difference betwlxt you and all other people. 3. That ye may be taught to study purity, and know that the very creatures are defiled by man's sin: 4. That ye may have these things as a shadow of things to come. Col. 2.16, 17. Ver. 3. Whatsoever parteth the hoof, and cheweth the cud] To teach them to think upon God's commandments to do them. Psal. 103.18. cleansing themselves from all filthiness of flesh and spirit. 2 Cor. 7.1. Ver. 4. The camel] The foolish Jews when they saw Mahomet arising in such power, D. Hall's Peacemaker. were strait ready to cry him up for their Messiah. But when they saw him eat of a Camel (saith mine Author) they were as blank as when they saw the hoped issue of their late Jewish Virgin, turned to a daughter. Ver. 5. And the conie] Which hath his name in Hebrew from hiding himself in holes. A weak, but a wise creature. Pro. 30.26. And wisdom is better than strength. Eccles. 9.15. The Hare that trust's to the swiftness of her legs, is at length taken and torn in pieces. When the Conie that fleets to the rocks doth easily avoid the dogs that pursue her. See Isa. 40.30, 31. Ver. 6. Because he cheweth the cud, but divideth not] Meditation must end in practice: as lessons of music must be practised, and a copy not read only, but written after. Ver. 7. And the Swine] Anima sui data pro sale, nè carnes putrescant, said Cleanthes. The Swine hath his soul for salt only, so hath the drunkard. Ver. 8. Of their flesh, ye shall not eat] Not above the quantity of an Olive, say the Jew-Doctors, who will need's be mending magnificat, adding to the Law. Ver. 9 Whatsoever hath fins and scales] The fins of the fish are for steering of their motion, the scales for smoothness of passage, Serm. 1. in die 8. And. for safeguard, for ornament. Those only are clean in the sight of God, Qui squamas & loricam habent patientiae, & pinnulas hilaritatis, saith Bernard. Ver. 10. Of all that move in the waters] And yet swim also in the aër. Like to these is the temporary believer: for that seeming to mount up in spiritual joys, yet he withal swimmeth, yea batheth himself in the waters of sensual delights. Ver. 11. They shall be even an abomination] To teach us, that nothing is lawful, no not for our common use, unless it be sanctified by the word of God and prayer. 1 Tim. 4.5. Acts 10.35. Ver. 13. The Eagle] Which yet is counted and called the king of birds, and delight's in high flying. That which is highly esteemed amongst men is abomination before God. Lu. 16.15. Ver. 14. And the vulture and the kite] That feed upon carrion and dead carcases, and are emblems of greedy gripers and oppressors. Ver. 15. Every raven] Unnatural to his young, whom God himself heareth and feedeth. Psal. 147.9. though they cry with a harsh note, and cry to God by implication; and though the raven be an inauspicate bird, and a sign both of man's punishment and God's curs. Isa. 34.11. Ver. 16. And the owl, and the night-raven] Night-birds that hate the light, or fly against it, as bats do, are an abomination. Deeds of darkness are out of date, now in the days of the Gospel especially. Rom. 13.12, 13. Ver. 17. And the cormorant] An unsatisfiable bird, that fitly resembleth the devil, who daily devours souls, and yet enlargeth his desires as hell. Ver. 18. And the Swan] Whose white feathers, but black skin under them, might serve to set forth the hatefulness of hypocrisy. Ver. 19 And the Stork] Which build's high. Psal. 104.17. but feeds low on fishes, frogs and snakes; and so might be the rather rejected, as unfit for food. And the lapwing] Which is worthily made an hieroglyphic of infelicity; because it hath as a coronet upon the head, and yet feeds upon the worst of excrements. It is pity that the Saints that are brought up in scarlet should embrace the dunghill. Lam. 4.5. that any one that is washed in Christ's blood, should bedabble his robe in the stinking puddle of the world. And the Bat] Cast away either thy wings or thy teeth (saith one to a neuter) and loathing this Bat-like nature, D. Hall epist. to W. L. be what thou art, either a bird or a beast. Ver. 20. All fowls that creep] So all mongrels in religion, that (like the planet Mercury) can be good in conjunction with good, and bad with bad; that have religionem Ephemeram, Hilar. fidem menstruam. Ver. 22. The Locust, etc.] All creeping fowls that go upon all four might not be eaten, except Arbe, Soleam, Chargol and Chargab, names to us unknown. Ver. 24. Whosoever toucheth the carcase] This and the like signified, that all, even the least sins are to be purged through Christ, and carefully cast away. Ver. 28. Shall wash his clothes] As having committed a greater sin, than he that to ucheth a carcase only. All sin defileth not alike. Ver. 29. And the Tortoise] Which hath its name in Hebrew of a Coach or Wagon: The thick shell wherewith it is covered, is said to be so hard, that a loaden Wagon may go over it, and not break it. And such is a hard heart, that cannot repent, or relent never so little. Ver. 30. The Chamaeleon] A very fearful creature, and therefore easily turning himself into sundry colours. Carnal fear put's mwn upon unwarrancable shifts. See Zeph. 3.13. Ver. 31. Touch them when they be dead] There is no kind of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimonie. Ver. 36. Nevertheless a fountain] Because it would cleans itself, and work out the uncleanness. So will Faith. Ver. 37. It shall be clean] Because of necessity. Ver. 39 Of which ye may] Confer Psalm 49.12. pecoribus morticinis. Tremel. Ver. 40. Shall wash his clothes] To teach them to hate, even the garment spotted by the flesh. Judas 23. all provocations and instruments of sin. Ver. 44. Ye shall be holy, for I am holy] Great men look to be served like themselves: so the great God. Ver. 45. That bringeth you up] This is often inculcated. God's blessings are binder's; and every new deliverance calls for new obedience. Ver. 47. To make a difference] Ministers also in their discourses should put a difference, and take out the precious from the vile. Jer. 15.19. as did Zuinglius; who when he inveighed most vehemently against sin, would usually come in with this claus, Probe vir, haec nihil ad te. This is not intended to thee, thou godly man. CHAP. XII. Ver. 2. If a woman have conceived seed] OR yielded seed, Amam. Antibarbar. 575. as Gen. 1.11. Vrgendum hoc adversùs Anabaptistas'; qui, ut suos de humanae Christi naturae origine errores stabiliunt, foeminas semen habere praefractè negant. Then she shall be unclean] This signified that corruption of man's nature, wherein he is conceived. Augustin. Psal. 51.5. (being condemned assoon as conceived, Damnatus antequam natus) and the remedy we have in Christ. Ver. 3. And in the eighth day] See the Note on Gen. 17.13, 14. Ver. 4. She shall touch no hallowed thing] Preparation must go before participation of holy ordinances. Hag. 2.13. Ver. 5. But if she bear a maid-childe] To intimate, it may be, the woman's being first in the transgression. 1 Tim. 2.14. Verse 6. And when the days of her purifying] The Virgin Marie also observed this Law. Luke 2.21. not in conscience of any particular sin, which in the conception of our Saviour, she was free from; nor in show, to satisfy the law; much less upon hypocrisy; but in conscience of her natural corruption; which by this oblation, according to the Law, she did confess holily and religiously before God and his Congregation, as one well observeth. Ver. 7. And make an atonement] Whereby her faith was confirmed, that by Christ her sin was remitted, and the curs removed. 1 Tim. 2.15. Ver. 8. And if she be not able] As the blessed Virgin was not. Luke 2.22, 24. who now can despise any one for want, when the mother of our Lord was not rich enough to bring a Lamb for her purification? We may be as happy in russet, as in tissue. CHAP. XIII. Ver. 1. And the Lord spoke] SEE the Note on Levit. 7.22. Ver. 2. Like the plague of leprosy] Leprosy is both an effect and type of sin; which is such a sickness of the soul, as those are of the body, which Physicians say are Corruptio totius substantia, universal diseases, tending to the issues of death. It drie's up and draw's out the very vital blood and life of the soul. Ver. 3. The plague in the skin of the flesh] That is, the white, bright spot, verse 2. Confer Exod. 4.6. Numb. 12.10. Is turned white] This might note such as have continued long, and are aged in any wickedness. Be deeper than the skin of his flesh] Compare Numb. 12.12. 2 Kings 5.14. Such are they, whose wickedness is not only acted by their hands, but seated in their hearts, and sunk into their spirits: like the spots of the leopard, which no art can cure, no water wash off, because they are not in the skin, but in the flesh and bones, in the sinews and most inner parts. Ingrained diseases are not easily stirred, much less destroyed. Ver. 4. Shall shut him up] For further trial of truth, that daughter of time. We may not precipitate a censure, but be slow to speak, slow to wrath. The leper must be shut up from week to week, till the thing were certain: So till men's perverseness be made manifest. 2 Tim. 3.9. we must suspend our censures. Many are like candles whose tallow is mixed with brine; no sooner lighted, but they spit up and down the room. Ver. 5. Spread not in the skin] So if men mend by admonition, and take up in time; if they refuse not to be reform, hate not to be healed, as Babylon. Jer. 51.9. as Ephraïm. Hos. 7.1. When I would have healed Ephraïm, than the iniquity of Ephraïm was discovered, or broke out as a leprosy in his forehead. See Ezekiel 24.13. Ver. 6. It is but a scab] Such as may be the spot of God's children. Deut. 32.5. Sin makes wicked men the object of God's hatred, the Saints of his pity; as we hate poison in a toad, but we pity it in a man. And he shall wash his clothes] The best cannot wash in innocence, he must therefore wash in tears. Isa. 1.16. God also will set in and wash such with the blood of his son. Ver. 7. But if the scab spread] So if sin be gaining and growing still upon the sinner, even after admonition; or is scattered and spread to the infecting of others, it is a very ill sign. Ver. 9 He shall be brought unto the Priest] Who was to discern it by the law of leprosy: Rom. 3.20. & 7.7. so must we find out our sins by the moral law. Rom. 3. The works of the flesh are manifest. Gal. 5. Neither need we half so much caution or curiosity to be persuaded of our spiritual leprosy, which is too too apparent: only those many ceremonies (as one well noteth) may put us in mind how much more exquisite our diligence ought to be in finding and ferreting out our special sins. Ver. 10. And there be quick raw flesh] It is one of the most remarkable things in all this law (saith a learned Divine) that quick or sound flesh in the sore should be judged leprosy, and the man unclean: whereas if the leprosy covered all his flesh, he was pronounced clean, verse 13. Hereby, 1. May be meant such as justify themselves and their wickedness, as Ionas did his anger; whereas he was judged himself, is like him who had the leprosy all over, and might be declared clean. Or, 2. Such who sin against the light of knowledge, and the quickening, yea rawness of a galled conscience. Ver. 12. And if a leprosy] So called, because so counted at first: but it proves no more than a kind of scurf or scab. Ver. 13. He shall pronounce him clean] i. e. not infectiously or incurably unclean. Ver. 14. But when raw flesh] Because it showed that there were still corrupt and poisoned humours in the body, not easy to be expelled till death. Ver. 15. It is a leprosy] Properly so called, a fretting soreness or scabbedness. The Greeks call it Elephas or Elephantiasis, when the skin grows hard as the Elephant's skin. This the Israëlites brought (likely) out of Egypt; for it was bred only about Nilus, and is therefore called the botch of Egypt. Deut. 28.27. Ver. 16. Turn again] Viz. to be white like the rest of the body: so if a sinner stop or step back, etc. Ver. 18. Was a bile and is healed] Seemed to be healed, as apostates to have escaped the pollutions of the world through the knowledge of Christ. 2 Pet. 2.20. and to have known the way of righteousness, verse 21. and yet the later end is worse with them then the beginning. They become altogether filthy. Psalm 53.3. Forsakers of the Covenant, yea, wicked doers against the Covenant. Dan. 11.30, 32. These sin not common sins, as Core and his company died not common deaths. Ver. 22. And if it spread much abroad] So, if sin reign there is no pardon: rebel it may, reign it must not. Ver. 23. But if the bright spot stay] Sin, if it reign not is not imputed; for we are not under the law, but under grace. Rom. 6.12, 14. Ver. 25. A leprosy broken out of the burning] Seldom do passions burn, but there is a leprosy breaking out of that burning; such as causseth the climate where such lepers live to be like the torrid Zone, too hot for any to live near them. Ver. 30. A yellow thin hair] Which is a true sign of a skall. Ver. 34. He shall wash his clothes] See the Note on ver. 6. Ver. 35. After his cleansing] See the Note on ver. 18. Ver. 37. Black hair] A sign of soundness. Quod sanitas in corpore, id sanctitas in cord, saith Bernard. Ver 39 A freckled spot] Or white-morphew. This made not a man unclean: no more do mere infirmities make God abhor us. Ver. 44. His plague is in his head] Such a leper is every ignorant man; how much more the man that is an heretic? whom therefore after the first and second admonition we must reject. Titus 3.10. yea from such stand off. 1 Tim. 6.5. Keep aloof as from lepers, Purchas Pilgr. their very breath is infectious; and like the dogs of Congo, they by't, though they bark not. Ver. 45. His clothes shall be rend] To show his sorrow for sin, the cause of his calamity. And his head bore] That men might not mistake him; and further to show his humility, whereof this also was a ceremony. A covering upon his upper lip] His Moucbaches, that by his breath he might not insect others: and to show that God will not hear a good motion from an ill mouth. , unclean] Say we the same in our humblest acknowledgements; but withal add that of the leper in the Gospel, Yet Lord, if thou wilt, thou canst make me clean. Ver. 46. Without the Camp] And that utterly, if incurable, as Vzzias. A lively type of Excommunication, which the Apostle describeth. 2 Cor. 5.11, 12. and our Saviour. Mat. 18.17. Ver. 47. The garment also] A plague not any where else read or heard of: being nothing like clothes nowadays infected with the plague, but far more strange and dangerous, whether it did spread or fret inward, the garment was to be burnt with fire. This signified that all instruments of idolatry, or of any other sin are to be destroyed, and made away. As the Law commandeth, The graven images of their gods shall ye burn with fire. Deut. 7.25, 26. And Judas alludeth to it, when he biddeth us save some with fear, pulling them out of the fire, bating even the garment spotted by the flesh. Judas 23. See Isa. 30.22. Acts 19.19. Justiciaries also shall one day find, that though to the worldward they wash themselves with snow-water, and make their hands never so clean, yet God will plunge them in the ditch, and their own clothes shall make them to be abhorred. Job 9.30, 31. CHAP. XIIII. Ver. 1. And the Lord spoke unto Moses] ANd to Aaron also though not here mentioned, as he is, vers 33. Ver. 2. He shall be brought unto the Priest] To teach us to go to Jesus Christ the high-Priest of our profession, who healeth all our diseases. Psalm 103.3. He cured the leprosy (to others altogether incurable) by a touch of his hand only. Mark 1.41. Yea he sent his word and healed them. Psalm 107.20. and so he doth the souls of sinners that come unto him. Ver. 3. If the plague of leprosy be healed] As it was in Simon the leper that entertained Christ. Jealousy, Frenzy and Heresy are counted incurable diseases: not so leprosy; though the most carried it to their death, as Gehazi, Azariah, etc. Ver. 4. Command to take] That the leper might show his thankfulness to Jehovah his Physician, as he is called. Exod. 15.26. See Mat. 8.4. Men pray and pay Physicians of their bodies, who yet do but officiosè occidere many times. And shall God have nothing? Must he ask as once, Where are the other nine? Shall we not turn again with Naaman now cleansed, and offer our service, renounce our idols, dedicate all we are and have to the God of Israël? Two birds] Or sparrows, whereof two were sold for a farthing: to show how lightly set by Christ is in the world, whose blood nevertheless is more worth than a thousand worlds. Ver. 5. Over running water] Heb. Living water. Life consists in motion, in action: hence waters that spring and run are, for their continual motion, called living waters. O Lord, saith Hezekiah, By these things men live, and in all these things is the life of my spirit. Isa. 38.16. Ver. 6. That was killed over the running water] Pointing at Christ, who came not by water only, but by water and blood. 1 John 5.6. See the Note there, and on 1 Cor. 6.11. Ver. 7. And he shall sprinkle] This led them to that blood of sprinkling. Heb. 12.23. applied unto them by that hysop-bunch of faith, whereby the heart is purified. And shall let the living bird loose] This figured (sale some) that neither Christ's deïtie without the shedding of his blood, nor Christ's blood (but for the quickening life of the Godhead, personally dwelling in him) could have been available for the purging of sin. Both which himself declareth. John 6.53, with 63. And hither belongeth 2 Cor. 5.19. Acts 20.28. Moreover it figured, that Christ by his death conquered him that had the power of death. Heb. 2.15. whilst he fled as a bird to the everlasting mountains, from the jaws of death to the joys of heaven. Heb. 7.26. Ver. 8. Shall wash his clothes and shave] This the leper was to do the first day of his cleansing; 1 Tim. 6.18. to teach men to be thorough in the practice of mortification, at the first conversion: laying a good foundation for the time to come, that they may lay hold on eternal life. And shall tarry abroad] Men must not be too hasty at first to catch at comfort; but let humiliation have her perfect work, and our sorrows be suitable to our sins. Ver. 9 Ezra 10.13. Even all his hair he shall shave off] To show that repentance and mortification is not the work of a day (as he said in another case) but of a man's whole life. There must be a daily shaving and paring of lusts and superfluities; which are to the soul as excrements are to the body. Yea, the more a sinner is exercised in mortification, the more he searcheth out his corruptions. Now he shaveth off the hair not of his head only, but of his beard and eyebrows. Ver. 10. He shall take two hee-lambs] That by these sacrifices he might be taught to seek for the cleansing of his soul, together with the healing of his body; that there might be mens sana in corpore sano, a cure done on both inside and outside too. Ver. 11. At the door of the tabernacle] There God is to be found, viz. in the public assemblies, and that we are indeed (saith one) when we are at the door of the Tabernacle. Ver. 12. And wave them] This may note, 1. Christ's extreme sufferings. 2. The waving of Christ in the preaching of the Gospel. 3. The motion of the sinner's lips in confession and supplication. Ver. 13. It is most holy] The way of holiness, in and by Christ is an absolute way, as ever was devised. Ver. 14. Upon the tip of the right ear] To signify that all Christ's sanctified ones have a hearing ear, an active hand, a nimble foot, to walk in the way that is called holy. Ver. 15. Some of the log] Christ's comforts must be warily propounded to men, and with good discretion. Ver. 16. Seven times] This might note the perfection of the joys God hath for his, and our imperfection in believing it, in that it was so many times sprinkled. Ver. 17. Upon the tip of the right ear] To assure him of comfort, in hearing, doing, persevering. Ver. 18. Upon the head] Everlasting joie shall be upon the heads of Christ's ransomed ones. Isa. 35. ult. Ver. 19 And afterwards the burnt-offering] We must be reconciled by Christ (our sin-offering) before the sacrificing of our selves (which is our reasonable service) can be accepted. Ver. 20. And the meat-offering] The meat-offering annexed to the burnt-offering shows (saith one) either that Christians grow marvellously in this life, Bifield on 1 Pet. 1.22. after they have full assurance of pardon of sin: or else that Christ will be their eternal food in heaven. Ver. 21. And if he be poor] Here's a proviso for poor people: God makes no difference, but accepts of a little where much is not to be had. Ver. 32. Whose hand is not able to get] This is often urged, to show, that the best can be got must not be thought too good for God: and that if through carelessness or niggardice men do not their utmost, that's a just exception. Ver. 34. Plague of leprosy in a house] Such is the contagion of sin, that it will infect the very house we dwell in, the garments we wear, even all the creatures we use, so as all things are to us impure. Titus 1.13. even the house of God also. Levit. 16.16. and his holy ordinances. The Canaanites had defiled the land from one end to another with their uncleannesses. Ezra 9.11. and so infected the air. This Law taught men; 1. Upon all occasions to show their utter detestation of sin, but especially of idolatry. 2. To take heed of despising admonition, lest they be utterly ruined, and that without remedy. Prov. 29.1. CHAP. XXV. Ver. 2. Arunning issue] AN involuntary flux of seed, such as David imprecateth upon Joab, 2 Sam. 3.29. Ver. 3. It is his uncleanness] Hereby they were taught the turpitude of sin, of original sin especially, that peccatum peccans, as the Schools call it; that sinful sin, as S. Paul. Rom. 7.13. for so filthy it is, that he can call it no worse than by its own name, as wanting a fit Epithet. Ver. 4. Every bed] Sin is more catching then any plague, and more defiling then any jakes. Mark 7.23. Paul found it as noisome to his soul, as a dead body to his sens. Rom. 7.24. or as the sanies of a plague-sore to a rich robe. Job abhors himself for it in dust and ashes. Chap. 40.4. And Isaiah looks upon himself as an undone man, by reason of it, Chap. 6.5. Ver. 8. Spit upon him] Noting the pollution that comes to men's souls by those that spit heresies, and belch out blasphemies. Ver. 13. his flesh] This taught them to run to that open fountain, that Kings-bath. Zech. 13.1. with Ezekiel 36.29. Ver. 15. And the Priest shall offer them] This Priest, and these sacrifices led them to Christ who bore our sicknesses, and expiated our sins. Seest thou then the bloody issue of thy corruptions alway running, and gushing out at thine eyes, ears, month, flesh? the issue of blood and water opened in Christ's side runs alway for washing it away. Ver. 16. Seminifluus. Go out from him] By nocturnal pollutions, filthy dreams, etc. Ver. 18. With seed of copulation] Though lawful in itself, as being the ordinance of God. Gen. 2.24. Sin is like copres, which will turn wine, or milk into ink; or leaven which turns a very passover into pollution. Ver. 24. And if any man lie with her] Unawares, or scecretly. For to do it presumptuously, and upon public notice, it was death. Levit. 20.18. Ezek. 22.10. And God often punisheth such unclean copulations nowadays, with monstrous, deformed, or diseased births. Ver. 25. Have an issue] As she had. Mark. 5.25. Ver. 31. That they die not] Which is worse than to die in a ditch. CHAP. XVI. Ver. 1. After the death] THat others might be warned. Lege historiam, ne fias historia, saith one. When they offered before the Lord] A little strange sire might seem a small matter in the eyes of indifferency: and yet it was such a sin, as made all Israël guilty, as appears by the sacrifices offered for that sin, set down in this Chapter. Ver. 2. That he come not at all times] Whensoever he pleaseth, but when I appoint him, i.e. once a year only. Exodus 30.10. and then also with reverence and godly fear. God, as he loves to be acquainted with men in the walks of their obedience, so he take's ●●ate upon him in his ordinances, and will be trembled at in his judgements. Ver. 3. For a sin-offering] viz. For himself, and his family, ver. 6. and 11. See the Note on Chap. 14.3. Ver. 4. Therefore shall he wash] As we must be always holy, so than most, when we present our selus to the holy eyes of our Creätor. We wash our hands every day: but when we are to sit with some great person, we scour them with balls. See verse 24. Ver. 5. Two kids of the goats] B of them types of Christ: who though he died not for wicked goats, yet he seemed rejected of God, and was reckoned among malefactors, Isa. 53. Ver. 6. And for his house] Whereof a Minister must be mainly careful. 1 Tim. 3.4. lest (as Augustus doing justice on others) he be hit in the teeth with his own disordered family. Aaron had lately smarted in his two eldest. Ver. 8. Shall cast lots] To show that nothing was done for us by Christ, but what God's hand and his counsel had determined, Acts 4.28. 1 Pet. 1.20. See the Note. [For the escape goat] Which being a piacular or purging oblation, carried the people's curs with it: as did likewise those Obominales among the Grecians; who, from this custom of the Hebrews, borrowed their yearly expiation of their cities: the manner whereof (somewhat like unto this) See in the Note on 1 Cor. 4.13. Ver. 9 The goat] A type of Christ's mortal humanity (say some) as the scape-goat of his immortal deïtie: Or the one of his death, the other of his resurrection. Others are of opinion that hereby was signified, that the Deïtie of Christ dwelling in light inaccessible, gave to his humanity sufficient strength for the enduring of those things, which no other creature could have come near, for the full expiating of our sins. So he telleth the Jews first, and (after) his disciples, Where I shall be, you cannot come. Ver. 22. Ver. 11. An atonement for himself] That having first made his own peace, he may be in case to atone for the people. This was David's method. Psal. 25. & 51. Ver. 12. And bring it within the veil] So to prepare the way into the holy place. This incens smal-beaten might figure Christ in his Agony, praying more earnestly, before he entered with his own blood into the most holy place of heaven. Ver. 13. May cover the mercy-seat] And so be as a screen betwixt the Priest and those everlasting burn: or as a cloud to darken the glory of their shining, for the high-priest's safety. Ver. 14. Upon the mercy-seat eastward] This and the following verses signify (saith one) that even heaven itself is defiled unto us by our sins; until it be made clean by the blood and obedience of Christ; who is entered thither, not by the blood of goats and calus, but by his own blood, and thereby hath purified the heavenly things themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 9.12, 23. Ver. 16. In the midst of their uncleanness] Which did cleav to the Tabernacle, as the sins of spiritual Babylon are said to be glued to heaven. Revel. 18.5. Ver. 17. And there shall be no man] Christ will have no partner, and he need's not co-adjutor. Heb. 7.25. Isa. 63.3. Ver. 18. And he shall go unto the Altar] This signified (saith one) that every Church-assembly is acceptable to God, only through the blood of Christ, by the remission of all their sins. Ver. 21. All their transgressions, in all their sins] i.e. In their several circumstances and aggravations: laying open how many transgressions were wrapped up in their several sins. This was to bring out their sins (as they took the vessels of the temple. Ezra 8.34.) by number and by weight. Ver. 22. Shall let go the goat] The Hebrews say, that he was to throw it down the rock, and so it died. The Grecians had a like custom in their solemn expiations of their cities. They tumbled the persons devoted from some rock, into the sea; Suidas. Aemulus Dei diabolus. sacrificing them to Neptune, saying, Be thou a propitiation for us. Ver. 24. He shall wash his flesh] See what this taught them and us. Heb. 10.22. That Epistle to the Hebrews is an excellent Commentary upon this book of Leviticus. Ver. 26. Shall wash his clothes] To show, 1. That it was for our sins that Christ suffered. 2. That all that partake of his benefits must wash their hearts from wickedness. Jer. 4.14. 2 Cor. 5.15. and 7.1. Ver. 29. Ye shall afflict your souls] With voluntary sorrows for your sins, as David did. Psal. 35.13. and Daniel. Cham 10.3, 12. and so dispose your selus to obtain pardon and reconciliation. The Lord's Supper is with us a day of atonement; at which time both the Scape-goat was let go, and affliction of soul was called for. This Passover must be eaten with sour herbs. Ver. 31. It shall be a Sabbath of rest] An exact and caresull rest, such as is described. Isa. 58.13. which place of the Prophet some understand of this day of atonement, and yearlie fast, spoken of in the beginning of that Chapter. Ver. 33. For the holy Sanctuary] For all the sins of your holy services; it being the manner that either makes, or mar's an action. Ver 34. For all their sins once a year] For whereas in their private sacrifices they durst not confess their capital sins for fear of death, due to them by the Law. God graciously provided and instituted this yearly Sacrifice of atonement for the sins of the whole people, without particular acknowledgement of any. CHAP. XVII. Ver. 2. This is the thing which the Lord] WHo must be readily obeyed without tergiversation, or sciscitation. Ver. 3. What man soever] Whether Israëlite or proselyte. Verse 8. unless by special dispensation from the Lawgiver, as 1 Sam. 7.9. and 11.15. 2 Sam. 24.18. 1 Kings 18.22. and then they were to offer upon altars of earth, or rough stone, that might be soon and easily thrown down. Exodus 20.24, 25. Ver. 4. And bringeth it not unto the door] To teach, that in the Church alone, and by Christ alone, that is, by faith in him, acceptable service can be performed to God. Christ is the door of the sheep. john 10.7, 9 by whom we come to the Father. job. 14.6. and may every where list up pure hands, without wrath, without doubting. Ver. 5. Synesius saith the devil is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Idol-lover. Unto the Priest] No man might offer his own sacrifice, though never so good, but must bring it to the Priest; and the Priest was to offer as well the poor man's lamb, as the rich man's ox. Ver 7. Unto devil's] As they had done in Egypt. Ezek. 23.8. Deut 32.17. And as both Pagans and Papagans do. 1 Cor. 10.20. Revel. 9.20. The word here rendered devils, signifieth rough ones, Satyrs. Isa. 34.14. Satan is a rough, rugged, harsh spirit: and such also are his imps, as Esau, Ismaël, etc. Ver. 9 Shall be cut off] i.e. Destroyed, not excommunicated only, as some do since it. Ver. 10. That eateth any manner of blood] See the Note on Gen. 9.4. Ver. 11. And I have given it you] I have set it apart for a sacred use: therefore you may not make food of that which is a figure of Christ. Ver. 13. Which hunteth] Though he be as hungry as a hunter. See 1 Sam. 14.32, 33, 34. CHAP. XVIII. Ver. 1. And the Lord spoke] SEE the Note on Levit. 7.22. Ver. 2. I am the Lord your God] Your Maker and Master. Ver. 3. After the do of the Land of Egypt] Where, and in Canaan these heinous sins are counted peccadilloes; as at this day also they are in Spain, Italy, Turkey, where their Catamites are their serious loves, Sodomy is hardly held a vice, bestiality was boasted of by Mahomet their prophet. In their ordinances] The Egyptians made it lawful (so did the Persians) for brother and sister to couple together in marriage. Of this and the like ordinances it might be rightly said, as once it was of the cerimonial Law, that they were statutes that were not good, and judgements whereby they should not live. Ezek. 20.25. Ver. 4. To walk therein] Not to halt therein, nor to take a turn or two, or for awhile, as Samson went with his parents, till he met with an honie-comb; but indesinenter ambulabo, Psal. 1 16.9. 1 Cor. 9.24. as David saith, Walk, and not be weary; Run, and not faint, as those Isa. 40. ult. So run, that ye may obtain, saith the Apostle. Ver. 5. He shall live in them] As the flame lives in the oil, as the creature by his food, so the spiritual life is maintained by an evangelical keeping of God's commandments. As on the contrary, every motion of the soul out of this way, tends to death; being as the motion of the fish out of his element. Ver. 6. None of you shall approach] viz. To couple carnally with them. Ezek. 18.6. Isa. 8.3. Yea though it be under a pretext of marriage: for by marriage they seem to justify their incest, which makes it the worse, saith Tostatus; whose reason here I better like then that of Cardinal Campeius, though it sound somewhat like. If comparison should be made (said this carnal Cardinal) much greater offence it is, a Priest to have a wife, then to have and keep at home many harlots. For they that keep harlots (said he) as it is nought that they do, Act. and Mon. fol. 790. so do they acknowledge their sin: the other persuade themselves to do well, and so persist without repentance or conscience of their fact. Ver. 7. She is thy mother] And so it is against nature to lie carnally with her. Aristotle tells of a Camel that killed his keeper for caussing him to cover his dam, and of an horse that cast himself down headlong after he had done the like. Hist. animal. l. 9 cap 47. Ver. 8. It is thy father's nakedness] For the wife hath not power over her own body, but the husband: and when her chastity is assaulted, she should say (saith Chrysostom) Non est corpus meum, sed mariti, My body is not mine, but my husband's. Ver. 9 Or born abroad] i.e. base-born, which our English laws call natural children, The Hebrews call them brambles, and Mamzerim, spots abroad, and Shatukim, such as must say nothing when others are praising their parents. The Greeks call bastards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are their father's reproach, and are subject to contempt and contumelies of others. Ver. 10. For theirs is thine own nakedness] Children are but the father multiplied; the father of another edition. Ver. 14. Of thy father's brother] The nakedness of whose wife is called his nakedness, because man and wife are one flesh. Mat. 19.6. See the Note there. Ver. 17. It is wiokedness] Wickedness with a witness, and yet avowed for lawful by some odious upstart Sectaries, Hist. Davidis Georg p. 28, 29. Little non-such, p. 5, 6, 7. who teach, that those marriages are most laudable that are betwixt persons nearest in blood, brother and sister, father and daughter, mother and son, etc. This they shame not to set forth in print. Ver. 18. A wife to her sister] i. e. Any two women togethen: Compare Ezekiel 1.9. Here Polygamy is flatly forbidden. In which sin many of the Patriarches lived and died; not through any impiety, the Lord testifying that their hearts were upright, but merely through the mistaking of this text (as it may seem) taking the word [sister] for one so by blood, which was spoken of a sister by nation, as those clauses, to vex her, and during her life, do evince. Ver. 19 Unto a woman] See the Note on Chap. 15.24. Ver. 20. To defile thyself] As David, how did he moil himself with Bathsheba, and chased away that pure spirit. Psal. 51.10, 11, 12. Casta Deus mens est. Ver. 21. Pass through the fire] Either to be burned to death in honour of that abominable idol; or to be consecrated thereto, by passing between two fires, which scorched them. See the Note on Mat. 5.22. [Neither shalt thou profane the name] i. e. Caus it to be profaned and blasphemed by others, as Pro. 30. 9 & 1 Tim. 1.20. with the Note there. Ver. 22. Thou shalt not lie with mankind] The Sodomites sin. Gen. 19.5. See the Note there. This, say the Hebrews, was Ismaëls sporting with Isaac: and this, say others, was the sin of Joseph's brethren, the evil report whereof he brought to his father. A sad report it was surely to our king Henry the first, that was brought him concerning his eldest son William, who crossing the seas from France to England, was with many other Gallants cast away by shipwreck, being Sodomiticâ labe infecti ferè omnes, saith Guliel. Parisiensis, almost all of them infected with this abomination of going after strange flesh. Judas 7, 8. Ver. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. mag. mor. cap. 5. Neither shalt thou lie with any beast] See what a foul sink of sin man's nature is; who would think that any such surpassing wickedness (so Aristotle calls bestiality) should ever enter into man's heart? but there (as in the sea) is that Leviathan the devil, and there are creeping things (abominable and ugly lusts) innumerable. Ver. 24. The nations are defiled] And yet are not the Scriptures defiled, by providing against such filthinesses, no more than the Sunbeams are by shining upon a stinking lake. Ver. 25. And the land is defiled] From one end thereof to the other. Ezr. 9.11. as the face of the old world was grown so foul, that God was fain to wash it with a flood. Ver. 25. Ye shall therefore keep] Unless ye be ambitious of a like destruction. Luke 13.3. Ver. 28. That the land spew not you out] It is wisely said by Herodotus, That the destruction of Troie is a fit example of the rule, that great sins bring great plagues. CHAP. XIX. Ver. 2. Ye shall be holy] RItually and really. See the Notes on Levit. 11.44. Mat. 5. ult. 1 Pet. 1.16. 1 John 3.3. Ver. 3. Ye shall fear every man his mother] The mother is set first, because usually most slighted. The days of mourning for my father are at hand, then will I slay my brother Jacob, said that profane lozel. Gen. 27.41. As for his mother he makes no reckoning of her, he cared not to griev her. [And keep my Sabbaths] To the which the honouring of good governors (who are to see the Sabbath sanctified by all under their roof) doth very much conduce. Ver. 4. Turn ye not unto idols] Heb. Elilim deunculi, deastri, Pettie-gods, dunghill-deities, of all which we should say, as he did once, Contemno minutulos istos Deos, modò Jovem (Jehovam) mihi propitium habeam, I care for the favour of no god, but of the great God of Gods. Ver. 5. At your own will] Or, For your acceptation, that God may graciously accept you. Ver. 6. It shall be eaten the same day] See the Note on Chap. 7.15, 17, 18, 19 Ver. 9 And when ye reap] See what provision the Lord maketh for his poor, commanding that the fuller cups of the richer sort may overflow into their empty dishes: besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Hierom calls it) that poor man's tith appointed. Deut. 15.11. james the sift of Scotland was for his charity called, The poor man's King; much more may God. Ver. 11. Ye shall not steal] See the Notes on Ephes. 4.28. and 25. and on Exod. 20.15. Levit. 6.3. Ver. 12. Neither shalt thou profane the name] By presuming rashly and lightly to blurt out this reverend name in an oath, or otherwise. The Grecians (as Suidas observes) when they would swear by their jupiter, out of the mere dread and reverence of his name forbear to mention him, breaking off their oath with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as those that only dare to owe the rest to their thoughts. And Clinias the Pythagorean, out of this regard, would rather undergo a mulct of three talents then swear. Ver. 13. The wages of him that is hired] This is a crying sin. jam. 5.3. condemned by the very light of nature. Lib. 10. de legibus. Plato would have him double paid, that is not paid in due time. Ver. 14. Thou shalt not curs the deaf] So by analogy, the absent that cannot speak for themselves, or the dead. Of all fowl we most hate and detest the Crows; and of all beasts the Jackals (a kind of foxes in Barbary) because the one digs up the graves and devours the flesh, the other pick's out the eyes of the dead. [But shalt fear thy God] Who both here's and see's all thy miscarriages, and will reckon with thee for all. Deo obscura clarent, muta respondent, silentium confitetur, saith an Ancient. Night will convert itself into noon before God, and silence prove a speaking evidence. Ver. 15. Thou shall not respect] Spare not the great for their might, nor the mean for their misery. Causses must be heard, and not persons. Ver. 16. Up and down as a tale-bearer] Heb. As a pedlar that first fils his pack with reports and rumours, and then goes peddling up and down, dropping a tale here, and another there, to the taking away of the good name, and sometimes of the life of another. Hence it follow's here, Neither shalt thou stand against the life of thy brother. And agreeable hereunto is that of Ezekiel 22.9. In thee are men that carry tales to shed blood. Such a wretched pedlar was Doeg: and such is that backbiter spoken of. Psal. 15.3. The word there used doth in the Hebrew properly signify such an one as footeth and trotteth it up and down, prying, and spying, and carrying tales and rumours. 2 Sam. 19.21. Ver. 17. Thou shalt not hate thy brother] Most unkindnesses that fall out among friends grow upon mistakes and misunderstandings. Now, a friendly reasoning the case, or, if need be, a godly reproof cures both the reprover, and the reproved; whereas the neglect of this duty breeds dwelling suspicions: suspicions breed a very habit of misinterpretation: this breeds a lothness to come to the light to show the reasons of our dislike: this lothness begets a very separation in heart, which at length turns to down right hatred in heart. All which might have been better prevented by a seasonable venting our minds in a reproof or admonition. [Thou shalt in any wise rebuke thy neighbour] Neither is this any argument of hatred, but an office of love. Friends (as Bees) are killed with the honey of flattery, but quickened with the vinegar of reproof. The Eagle though she loveth her young ones dearly, yet she pricketh and beateth them out of the nest. Exigne gehennali. Hier. [And shalt not suffer sin upon him] But save him with fear, pulling him out of the fire. Judas 23. Out of the fire of hell, as Hierom interpret's it, which sin suffered will bring him unto. Others read it thus, Lest thou suffer for his sin; which, by not opposing, thou makest to become thine own. To withstand evil in thy brother, is the best way to do him good, and thyself too. Others render it thus, Thou shalt not lift up his sin over him, as an ensign, by blabbing or blazing it abroad, to his just grief and disgrace; but clap a plaster of reproof upon the sore, and then (as Surgeons use to do) cover it with thy hand, that the world may be never the wiser. Ver. 18. Nor bear any grudge] Heb. Nor keep. There is nothing that a man is more ready to keep then his wrath. Therefore the Hebrews both here and Jer. 3.5. Psal. 103.9. put servare for servare iram; but we must neither revenge nor remember; we must not throw away the dagger, and keep the sheath, but both forgive and forget. [But shalt love thy neighbour] See the Notes on Mat. 22. 37-40. and on Rom. 13.9. Ver. 19 Ye shall keep my statutes] Even these next following, though they may seem to be but minutula legis, not worth keeping. [Thou shalt not let thy cattle] The Doctors of Douai, upon this Text, Here all participation (say they) with heretics and schismatics is forbidden. Philip of Spain said, he had rather have no subjects, Act. and mon. fol. 1189. than subjects of a divers religion. Our King Edward the sixth told the Popish rebels of Devonshire, who fought for liberty of Conscience (as they call it) that rather than he would yield to them, he would spend his own royal person, his Crown, Treasure, Realm, and whole estate; whereof we assure you, said he, of our high honour. But now (alas) what secret and subtle projects and practices are there amongst us of this Nation to bring in an universal, boundless, lawless, abominable and intolerable Toleration, which (as the London-Ministers affirm in their Testimony to the Truth of Jesus Christ, now newly published to the singular prais of their exemplary and seasonable zeal for God) will prove an hideous and complexive evil of most dangerous and mischievous consequence, if ever (which God forbidden) it shall be consented to by Authority. England shall be swallowed up with Sects, Schisms, Divisions, Disorders, Contentions and Confusions, and become an odious sink and common receptacle of all the prodigious errors, lies, heresies, blasphemies, libertinism and prophanenesses in the world: so that Rome itself shall not be a more odious puddle and cage of all abomination and uncleanness. The godly shall sit down and lament us. The wicked shall rise up and insult over us. All the Nations about us shall be amazed at us. All the reformed Churches shall be ashamed to own us. Thus, and much more to this purpose write those worthy Zealots, The London Ministers Testimony, etc. attested. whose Testimonial to the Truth coming by a providence to my hand, even whilst I was writing upon this Chapter, I could not but here set my seal to it, and here insert this part of it, the whole being such as deserves to be written in letters of gold upon a table of marble, for the use of all posterity. Ver. 20. She shall be scourged] Thus still (saith a grave Interpreter) the Lord debaseth bond-servants, to teach his children to hate the bondage of sin. Ver. 22. Shall be forgiven] sc. By faith in Christ, whom these sacrifices did shadow and set forth. Ver. 23. Three years shall it be as uncircumcised] And so to be cast away, as the foreskin of the flesh was. The fourth year it was to be separate, to be offered to the Lord in sign of Thanksgiving: And then the fifth year to be eaten. This was to show, that the very fruits of the earth are, after a sort, polluted by man's sin, till purged by a new kind of blessing. 1 Tim. 4.5. Hereby also God would separate his own people from other Nations: and show that they might with a better conscience feed upon the fruits of the earth, than others could. There are that set this mystical sens upon the Text. Christ for three years' space planted the Gospel in Judaea; but the foreskins were cast away for that time, that is, the Gospel was not preached yet to the uncircumcised Gentiles. In the fourth year these fruits were consecrated to God; that is, Christ in the fourth year of his Ministry died for the sins of the world, risen again, asscended, and sent down the holy Ghost, whereby the Apostles and others were sanctified, being, as it were, the first fruits of the promised Land. In the fist year, the fruits of the Gospel planted by Christ began to be common, preached to the Gentiles, believed in the world. 1 Tim. 3.16. Ver. 26. Neither shall you use enchantment] Or, observe fortune's conjecture by signs of good or evil luck, as some render it. Ver. 27. Ye shall not round] Because the Arabians their neighbours did so, Herod. in Tbal. and they should not be conformed to idolaters. Oleaster a Popish Interpreter understandeth such a shaving here, as their Priests use to bear. But shaving is so bald a Ceremony, that some Priests in France are ashamed of the mark, and few of them have it that can handsomely avoid it. Ver. 28. Ye shall not make any cuttings] Another Heathenish custom, Consol. ad Apol. of such as mourned without hope. Plutarch tells os some Barbarians that did tear their hair, rend their flesh, slit their ears and nose for the dead. Jer. 16 6. Ver. 29. Do not prostitute thy daughter] As some of the Heathens did in honour of their gods. As the Papists do at this day, Martin. Vival. in Candelabro cap. de confession. in their Stews and Brothel-houses. Their Casuists complain of some harlots there so boldly lascivious, as to solicit others, so as to prostitute themselves to all comers; yea in some Spanish Stews, to an unnatural filthiness. But what a shameful thing is that which Espencaeus a Papist report's with detestation, that in Rome a Jewish maid might not be admitted into the Stews of whoredom, unless she would be first baptised. Espene. ' de continent. lib. 3. cap. 4. Dici nequit, saith he, quàm incredibili Christianorum tum pudore, tum etiam eorum qui verè tales sunt, cordolio, ut Judae filiae scortari non liceat, Dei filiae liceat. What a shameful and sad thing is this that a Jewess, unless she turn Christian, etc. Ver. 30. Ye shall keep my Sabbaths] Twice in this Chapter is this commanded, that it may be the better remembered: and that men may know that it is not enough to rest on that day, but that rest must be sanctified by a reverend resorting to the Sanctuary, and not profaned by running into whorehouses and tippling-houses, as in Germany; where Alsted complain's and saie's, that if the Sabbath-daie should be named according to many men's observing of it, Alsted. En●yc. Daemoniacus potiùs quàm Dominicus vocaretur. [And reverence my Sanctuary] Com we must into the places of God's worship, with an inward awe and fear of his presence, and not as into a dancing-school, Hom. 36. 2d 1 Cor. 4. as some do. How fearful is this place, saith jacob? It is the place of Angels and Archangels, the kingdom of God, it is heaven itself, saith Chrysostom. Away then with all careless negligence and carnal security. Ver. 31. I am the Lord your God] What need you then run to the devil for direction? Is it because there is no God in Israël? Every one that consults with Satan, worship's him, though he bow not: neither doth that evil spirit desire any other reverence, then to be sought unto. Ver. 32. Thou shalt rise up] Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old age and honour are near a kin in the Greek tongue, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Prov. 20.29. Lam. 5.12. Ver. 33. And if a stranger] See the Note on Exod. 22 21. Ver. 37. And do them] For they are verba vivenda, non legenda. Words not so much to be read as lived. CHAP. XX. Ver. 2. That giveth any of his seed to Moloch] SEE the Note on Chap. 18.21. Lactantius report's out of Pescennius Festus, that the Carthaginians being overcome by Agathocles King of Sicily, and fearing lest their slackness in the service of Saturn (who is thought to be the same with Moloch) was the cause, offered unto him for a sacrifice no fewer than four hundred young Gentlemen at once. Ver. 3. To defile my Sanctuary] Great sins do greatly pollute. See Leu. 18.21. Ver. 5. I will set my face against that man] See the reason. Ezek. 16.20, 21. Is this of thy whoredoms a small matter, that thou hast slain my children, and delivered them to pass through the fire for them? This was an enraging sin; such as God is absolute in threatening, and will be as resolute in punishing. Ver. 6. I will cut him off] Nemo come serpent securus ludit, Chrysolog. Serm. 155. nemo cum diabolo jocatur impuné. Ver. 7. For I am the Lord your God] And God that is holy should be sanctified in righteousness. Isa. 5.16. Ver. 8. I am the Lord that sanctify you] acti agatis, that ye may trade with your talents, sanctify the Lord God in your hearts and lives, and walk up to your principles. Ver. 9 For every one that curseth] See the Note on Mat. 15.4. and on Exod. 21.17. Ver. 10. Shall surely be put to death] Adultery was death long before this Law. Gen. 26.11. and 38.24. So it was afterwards among the Greeks, Romans, and many other Nations. Jer. 29.22, 23. Ver. 15. Ye shall slay the beast] Though innocent: this shows the heinousness of the sin. See Chap. 18.9. Ver. 17. And see her nakedness] In the Pope's war against the Albigenses (those ancient French Protestants) when the Bishops had taken a great Town yielded to them, they commanded the inhabitants both men and women to departed stark naked, Jesuita vapulans. p. 331. Partibus illis, quae honestè nominari non possunt, sanctorum illorum cruciatorum oculis expositis, saith Rivet, not suffering them to hid from the impure eyes of those Pope holy fathers, those parts that nature would have covered. David that had faulted in looking lustfully on bathing Bathshedba, praie's hard, after he had smarted for it, Turn away mine eyes from beholding vanity, Ovid. etc. _____ Curio aliquid vidi, cur noxia lumina feci? _____ See Hab. 2.15. Of looking comes 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 be childeless] Either barren or bereft; for this is a sin, saith job, that root's out all a man's increase. Chap. 31.12. Hence that of Hosea, They shall commit whoredom, velo iipparedu, they shall not increase. Pered is a mule, which is a beast very libidinous, but begetting nothing. Solomon had many concubines, yet but one son and two daughters. So had our Henry 8. He had uncovered his brother's nakedness, and was well-nigh childless by her. Afterwards he married many wives, and was blameworthy for women, but left no more children than Solomon did. More happy he was in them then Solomon; for he had Rehoboam a man neither wise nor fortunate, as they call it: his daughters but obscure, and both of them subjects. But Henry had a Peerless Prince to his son (viz. Edward 6.) and his two daughters were both Sovereigns of an imperial Crown. Ver. 24. Separated you] With a wonderful separation, such as was that of light from darkness at the Creätion. Ver. 25. Between clean beasts] How much more than shall you abstain from those unlawful 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 else Erastus belie's him. CHAP. XXI. Ver. 1. There shall none be defiled for the dead] THis holy abstinence of the Priests in matter of mourning, marriage, etc. figured the transscendent holiness of Christ: The devils could call him that holy 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 be patterns of patience. 2. Ever to keep such a Sabbath of Spirit, that by no dead works, or persons dead in trespasses and sins, they be hindered in the discharge of the duties of either calling. Ver. 2. And for his brother] The highpriest might not for any of these, ver. 10, 11. nor might Eleazar and Ithamar for their dead brethren Nadab and Abihu. Levit. 10.6. because in that case, mourning might have seemed murmuring. Ver. 3. And for his sister] What? and not for his wife? Yes surely (though she be not mentioned) because she is nearer than either daughter or sister. See Ezek. 24.16. he was a Priest; but that was an exempt case, an exception from what was ordinarily done. Ver. 4. Being a chief man] A vir gregis, all whose actions were exemplary, and have not an impulsive only, but a compulsive power and property. Gal. 2.14. Why compelest thou the Gentiles? His example was a compulsion. Ver. 5. They shall not make baldness, etc.] 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 we cannot easily . Ver. 6. They shall be holy] Heb. Holiness, i.e. all holy, even as holiness itself, merely spiritual. [Not profane the Name of their God] Not do any thing unworthy the majesty of the Ministry: but suffer the dead to bury their dead. Mat. 8.22. Ver. 7. They shall not take a wife] Jest his function be disgraced. That which Hosea was commanded to do against this prohibition. Chap. 1.2. was but visional. [Or profane] deflowered, ravished. [Put away from her husband] Because of evil report. Ver. 8. Thou shalt sanctify him] i. e. Thou Moses shalt command him to be sanctified, as Exod. 19.10. Ver. 9 She shall be burnt with fire] A peculiar plague, to show 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 any man: but this is their pride and stateliness. Ver. 11. Nor defi●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 glory and honour. Heb. 2.7. Zach. 6.12. and so shall we with him. Heb. 2.9, 10.1 Cor. 15.47, 48, 49. Ver. 13. In her virginity] Such is Christ's wife. 2 Cor. 11.2. Revel. 14.4. Mat. 25. not giving her love, or his worship to any other. Ver. 14. Of his own people] A Jewess of any Tribe. Ezek. 44.22. 2 Chron. 22.11. Ver. 15. Profane his seed] Disable them for the Priesthood by marrying such a wife as was forbidden him. Ver. 17. That hath any blemish] Christ was without blemish, so should all the Saints be, but especially Ministers, of whom it should be said as of Absalon, that from top to toe there was no blemish in him. 2 Sam 14.25. Ver. 18. He shall not approach] Jest his Ministry be slighted for his personal defects and deformities: how much more for his ignorance, envy, indirect aims, uneven walking, injudiciousness, unheavenlie mindedness, etc. purported by these bodily imperfections? Ver. 22. He shall eat the bread] So might not the unclean Priests. Levit. 22.3. Our involuntary weaknesses shall not debar us from benefit by Christ. CHAP. XXII. Ver. 2. That they separate] THough Priests, yet they may not hold themselves privileged above others to commit sin, but are the rather obliged to duty. Why should any Chrysostom have cause to say? Non arbitror inter sacerdotes multos esse qui salvi fiant; I do not think that many of our Ministers can be saved: 'tis well if any? Or any Campian to exclaim? Ministris eorum nihil vilius. Ver. 6. Unless he wash his flesh with water] Whereby he was led to the laver of Christ's blood, which is opposed to legal washings. Heb. 9.9. Run we to that open fountain. Zach. 13.1. and be every day washing and cleansing our selus therein from all filthiness of flesh and spirit. Every Jew had his water-pots for daily purification. John 2.6. We have a far better Bath. Ver. 7. Because it is his food] Animantis cujusque vita in fuga est, and must be preserved by food. Ver. 9 And die therefore] It is no dallying with God. Either do it we must, or die for it. Ver. 10. There shall no stranger] The equity of all this was, that Ministers should have a comfortable subsistence for them and theirs: and that the things that are appointed to that purpose should not be converted to other uses. 1 Cor. 9.13. It is certainly a sad complaint that Luther makes. Nisi superesset spolium Aegypti quod rapuimus Papae, Luther. in Gen. 47. omnibus Ministris verbi fame pereundum esset, etc. Were it not for such spoils of Egypt as we have won from the Pope, God's Ministers might starve and perish. And if ever it come to that, that they must be maintained by the people's benevolence, a miserable maintenance they are like to have of it. That little that we have now diripitur à Magistratu is got from us by the great Ones, who rob our Churches and Schools, as if they meant to make an end of us with hard hunger. Thus he. See Hag. 2.14. All the water in Jordan, and the Ceremonies in Leviticus, cannot cleans a man so long as the polluted thing remain's in his hand. Ver. 16. Or suffer them] From my other men's sins, Good Lord deliver me, said One: Have we not enough of our own to answer for? See 1 Tim. 5.22. which the Note. That cannot be wholesome meat, that is sauced with the blood of souls, and spiced with the wrath of God. Ver. 20. It shall not be acceptable] Nay, it shall be abominable. Mal. 1.7. God require's the best of the best, fine flour without bran. Levit. 2.1, etc. and curseth that cozener, that having a sound or a fat male in his flock, bringeth to him a corrupt carrion, or a lean starveling for Sacrifice. Verse 14. Ver. 23. That mayest thou offer] Though it have some kind of defect, yet (in freewill offerings) it might pass. This was to signify, that our imperfect obedience after that we are once in Christ, is accepted by Christ, who is without all blame and blemish. Ver. 24. Neither shall you make any offering] No not a freewill offering. Religion love's to lie clean. God will take up with a poor, but it must be a pure sacrifice. Ver. 25. Their corruption is in them] As not having their hearts purified by faith; and therefore not in case to pleas God. Ver. 27. It shall be seven days] As not being man's meat, till then: but legally impure, and in their blood, as were likewise infants. Ver. 28. Ye shall not kill it and her young] Because it bear's a show of cruelty, and of adding affliction to the afflicted. See Gen 32.11. Hos. 10.14. Ver. 29. Offer it at your own will] God strain's upon no man. Virtus nolentium nullaest. Ver. 30. On the same day] See the Note on Chap. 7.15. Ver. 31. I am the Lord] Your rightful Lord, and my reward is with me, to give unto every man according to his works. Ver. 32. My holy name▪] Holy, and therefore reverend. Psal. 111.9. Holiness hath honour. CHAP. XXIII. Ver. 1. And the Lord spoke] SEE the Note on chap. 7.22. Ver. 2. To be holy convocations] Not bare rests: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. de legib. as Plato said, that the Gods, pitying men's labour, appointed their festivals to be a remission of their labour. See the Notes on Exod. 20.8, 9, 10, 11. Ver. 3. Ye shall do no work therein] Save only works of piety, charity and necessity. These are allowed by our Saviour. Mark 2.29. and 3.4. and 3.27. The Jews superstitiously hold, that it is not lawful for a blind man to lean upon a staff on a Sabbath-daie, as the lame may: That if a Flea by't a man on that day, he may take it, but not kill it: that if a thorn prick him in the foot on that day, he may not pull it out: That a Tailor may not carry a needle, much less a sword; that a man may not spit, or be taken out of a jakes, Ranulph. lib. 7 c. 37. as that Jew of Tewksburie, who said, Sabbata sancto colo, de stercore surgere nolo. Whereunto the Earl of Gloucester replied, Sabbata nostra quidem (Solomon) celebrabis ibidem. Sir, reverence of the Sabbath keep's me here: And you Sir, reverence shall our Sabbath there. In all your dwellings] Where you are to sanctify this rest, and to repair to your Synagogues. Act. 15.21. Ver. 5. In the fourteenth day] See the Notes on Exodus 12.18. Ver. 11. And he shall wave the sheaf] This signified that they and theirs were accepted of God through Christ. [On the morrow after the Sabbath] Hear the Lord's day was prefigured (saith one) therefore prescribed, and instituted of God. This shake-daie-sheaf was a pregnant type of Christ's rising again, the first-fruits from the dead. It was fulfilled in Christ's resurrection, the day after the Sabbath: And because this Sabbath bath was chief meant of the Passover (which was an high Sabbath) it was a double Sabbath, wherein Christ rested in the grave. The very next morning was Christ waved before the Lord; when, in the earthquake, he risen from the dead (the first fruits of them that sleep) and there-hence entered the everlasting gates as a King of glory. Psal. 24.7. which Psalm is in the Greek called, A Psalm of David of the first day of the week. Ver. 15. Seven Sabbaths] That is seven weeks; The Sabbath is queen of all the days of the week; and therefore carry's the name of the whole week. Ver. 17. Out of your habitations] That is, out of the new corn (growing of the same land which God gave them to inherit) not foreign. [The first fruits] viz. of their wheat-harvest, as the shake-sheaf, verse 10. was of their barlie-harvest. Thus were they to express their thankfulness to God for those precious fruits of the earth. Jam. 5.7. Ver. 22. And when ye reap] See Chap. 19.9. In these we entertain Christum convivam, Christ a guest, saith Hierom. Ver. 24. Of blowing of trumpets] This feast signified the spiritual joie and gladness of the Saints, that are redeemed by Christ, all their life long. Isa. 33.10. Ver. 27. Also on the tenth day] See the Note on Chap. 16.31. Thus they were kept in sorrow five days, before they might keep their feast of joie. verse 34. Ver. 34. The feast of tabernacles] It signified (the Prophet Zacharie being interpreter, Chap. 14.16, 17, 18, 19) that the remembrance of our redemption by Christ should be perpetuated with all spiritual gladness. Ver. 42. Ye shall dwell in booths] The siege of Jerusalem by the Romans lasted six months. It began at the Passover, and ended at this feast of Tabernacles: Ità festum illud fuit finis istius politiae. CHAP. XXIIII. Ver. 2. Beaten for the light] Minister's must beat their brains, and bend their utmost endeavours to give light to them that sit in darkness, and in the shadow of death, and to guide their feet into the way of peace: as that burning and shining light, the Baptist did. Luk. 1.79. Ver. 3. From the evening unto the morning] In the morning it went out. 1 Sam. 3.3. Ver. 4. Upon the pure candlestick] Pure, because daily purified by the Priests: so must our consciences be from dead works by daily repentance. Ver. 5. Twelv Cakes] See the Note on Mat. 12.4. Ver. 6. Six on a row] One by another, not one upon another, as they are commonly painted. Ver. 8. Every Sabbath] So must the bread of life be every Sabbath at least set before the Saints. Ver. 10. Whose father was an Egyptian] His mother taught him to speak, his father to blaspheme. [Strove together] In the heat of contention, what will not men say or do? — qui non moderabitur irae Indictum velit esse, dolour quod suaserit, & mens. Ver. 11. Blasphemed the name, etc.] Heb. bored it thorough, gored it, pierced it, as did those Syrians, Isa. 36.6. Turk. Hist. 423. slain by the fall of the wall of Ap●ek, Rabshakeh that dead dog, Julian the Apostate, Chosroes the Persian, the raging Turk at the siege of Seodra, that foulmouthed Papist that durst say, The God of the Protestants is worse than Pan god of clowns, which can endure no ceremonies nor good manners at all. To these add Paul Best, Sheldon's Mark of the beast. Ep. ded. who hath lately published blasphemous verses against the Trinity. See the London Minister's Testimonial to the Truth of Jesus Christ. Ver. 14. And let all that heard him] The Jews at this day abhor the blasphemies of Christians, so openly and ordinarily darted up with hellish mouths against God. The Turks punish their prisoners sorely, when as, Spec. Europe. through impatience or desperateness, they break out into them. Ver. 16. And he that blasphemeth] Swearers and blasphemers toss God's name to & fro with such impiety and profaneness, as if their speech could have no grace, but in his disgrace: as if Augustus Caesar were dealing with some god Neptune; or the three sons trying their archery at their father's heart, Lonicer. theat. hist. to see who can shoot nighest. [Shall be surely put to death] Though he be never so much provoked by others, as this blasphemer was; that shall no whit excuse him. Ver. 17. And be that killeth any man] Though in hot blood; Scripture makes no difference between murder and manslaughter. See the Note on Gen. 9.6. Ver. 19 As he hath done] God love's to retaliate; it is his usual manner of proceeding in punishing. CHAP. XXV. Ver. 2. Then shall the Land keep a Sabbath] BY their weekly Sabbath they professed that themselves belonged to God (though Seneca jeer them for it, as those that cast away the seventh part of their time) by this seventh year Sabbath, they professed, That their Land belonged to God, and that they were only his hinds, his tenants, and tith-men. Hence it is called, the Lord's land. Hos. 9.3. and Immanuels. Isa. 8.8. Ver. 4. A Sabbath of rest unto the Land] This and the Jubilee year shadowed our eternal rest. Col. 2.16, 17. Heb. 4.9. 1. Every seventh-daie they rested from their labours. 2. Every seventh year the ground rested. Every seventh seventh (as some reckon it) was the Jubilean Sabbath: at which time all debts were remitted, prisoners released, mortgages restored to the right inheritors. The great and eternal Sabbath comprehends all these. How then should we breathe after it, and even go forth to meet it (as the Jews do their weekly Sabbath) beginning it an hour sooner than the Law required; and this they called their Sabbatulum, or little Sabbath? Ver. 6. Shall be meat for you] Thus God taught and enured them to depend upon his providence, and to feed on faith, as some read that text. Psal. 37.3. For though the owner of the field might gather, even on that year, for the maintenence of himself and family, yet he was neither to sow his field, thereby to greaten his harvest, nor to hedge his field, or lock up his vineyard, etc. Ver. 9 In the day of atonement] Here began the Jubilee: this feast was founded in a fast. They that sow in tears shall reap in joie: neither is there any such comfort as theirs, that have sound soaked themselves in godly sorrow. Ver. 10. And proclaim liberty] See this expounded by the Prophet Isaiah. Cap. 61.1, 2, with Luk. 4.21. A most joyful Jubilee indeed. In the year of Christ, 1617., the Pope proclaimed a Jubilee for the peace of Italy and Austria. The Protestants also of Germany did the like, in honour of God, and for joie of the Reformation begun by Luther in Germany, a just hundred of years before. Ver. 12. Out of the field] See the Note on ver. 6. Ver. 14. Ye shall not oppress] But proceed by that golden rule, What ever ye would that men should do to you, even so do ye to them. Ver. 17. But thou shalt fear thy God] And so departed from this evil also. Gen. 42.18. Joseph said to his brethren (who feared he would roll himself upon them) This do and live, for I fear God. q. d. I dare do you no hurt, though ye be fallen into my danger. So his grandfather Isaac, seeing that he had done unwilling justice, durst not revers the blessing, though he had some mind to it, for God had overawed him. Gen. 27.33. And ought ye not to have walked in the fear of the Lord, said good Nehemiah to those mercieless griping Usurers? Cham 5.9. Ver. 20. And if ye shall say] A clear answer to a carnal objection. Usually God conceal's the objection in Scripture, and meet's it with an answer, which is an act of grace. Ver. 21. Command my blessing] Now if God send his Mandamus, who shall 'gainst and it? Ver. 23. The Land is mine] See Verse 2. Ver. 25. And if any of his kin] Christ is our near kinsman, and so by propinquity (as a man) had the right of redemption. Ruth 2.20. and 3.9, 11, 13. Ver. 34. May not be sold] This Law lasted but during the pedagogy: for Joses a Levite sold his land, and brought the money, and laid it at the Apostle's feet. Act. 4.36, 37. Ver. 35. That he may live with thee] i. e. Live in good fashion; for a necessitous life is a lifeless life. Thus shall ye say to him that liveth. 1 Sam. 25.6. So Joh. 4.50. thy daughter liveth. Ver. 36. Take thou no usury] God dispenseth with no usury, but condemns both Neshec the biting, and Tarbith the toothless. In Rome at this day, all usurers are excommunicated monthly. The Jews indeed are permitted to strain up their usury to eighteen in the hundred upon the Christian (for among themselves they no where use it) which causseth many of the unconscionable Christians to use these Jews under hand in improving their unlawful rents to the utmost proportion. Ver. 43. Rule over him with rigour] As the Egyptians did over the Israëlites. Exod. 1.13. Thy servant is made of the same earth with thee, and hath right to the same heaven with thee. See Gal. 3.28. The servant paid the half shekel as well as the master. Stand not therefore on terms of inequality: but know that your selus also have a master in heaven. Do therefore to them that which is right and equal. Col. 4. CHAP. XXVI. Ver. 1. Ye shall make you no idols] SEE the Notes on Exod. 20.4, 5. God knew the people's proneness to idolatry. Ver. 2. Ye shall keep] See the Note on Chap. 19.30. Ver. 4. Rain in due season] The best Almanac we should rely upon for seasonable weather, is our obedience to God, love to our neighbour, care of our selus. Ver. 5. Dwell in your land safely] Confidently, fiducially, as boldly relying upon God's protection. Ver. 6. Neither shall the sword] To devour and desolate it, to eat flesh and drink blood, without measure or satiety. A fire it is that feeds upon the people. Isa. 9.19. a hungry Wolf that snatcheth on both hands. Ver. 20. Ver. 7. And ye shall chase your enemies] If foreigners invade you, you shall be able to quell and quiet them quickly. Ver. 8. And five of you] God strengthen's or weaken's the arm of either party. 2 Chron. 7.6. Ezek. 30.24. strikes a Panic terror oft, as into those Aramites that heard an hurrie-nois in the aër (made by the Angels likely) and fled. Ver. 9 And establish my Covenant with you] This is more than all the rest. So Gen. 17.30, 21. I have blessed Ismaël; twelv princes shall he leget, but my Covenant will I establish with Isaac. Ver. 11. I will set my tabernacle] The Philosopher could comfort himself, that though he had little else to trust to, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here are the gods with me, meaning his household-gods. And he in Plutarch said of the Scythians, That though they had no music, nor vines amongst them, yet they had gods. Aug. How much more may the Saints glory in God's presence? Habent omnia qui habent habentem omnia. Ver. 12. And I will walk] See the Note on 2 Cor. 6.16. Ver. 13. Which brought you forth] This they often hear of, not by way of exprobration. Jam. 1.5. but to incite them to thankful obedience Deut. 8 11. Josh. 24. Servati sumus, ut serviamus. Ver. 14. But if ye will not hearken] Here we may observe twice so many threaten as promises; which serves to set forth the baseness of our natures, that will do more for fear then love. Ver. 16. I will even appoint] Put them in commission, send them with such authority as shall be irresistible. [Terror, Sennert. de febrib. l. 4. c. 15. Coepit Anno 1486. Life of K. Ed. 6. by Sir John Heyw. consumption, and the burning ague] i. e. terrible sicknesses of all sorts, such as was the sweeting sickness, called, Sudor Anglicus, quia Anglis perpetuum malum. It reigned here some forty years together, and slew so many, that strangers wondered how this Island could be so populous to bear and bury such incredible multitudes. No stranger in England was touched with this disease, and yet the English were chased therewith, not only in England, but in other countries abroad: which made them like tyrants, both feared and avoided, wherever they came. Ver. 17. They that hate you] A heavy curs to any people, to have mischievous malicious Princes set over them: odious to God, malignant to the people. Cic. 3. Tusc. quae. Ver. 18. Seven times more] God will have the better of us, and good reason: for is it fit that he should cast down the bucklers first? Illud quidem sic habeto, said the Orator, nisi sanatus animus sit, quod sine Philosophia fieri non potest, finem miseriarum nullum fore. Be sure of this; if thy mind mend not, there will be no end of thy misery. Ver. 19 Your heaven as iron] Hard hearts make hard times. En quia jam nobis sint ferrea pectora, reddit Coelum etiam nobis durius aere Deus. Et quia jam nummos gignant pro foenore nnmmi: Antè serax tellus desinit esse ferax. Ver. 20. Bill. Anthol. l●b. 2. Your land shall not yield] See this fulfilled. Jer. 14.1, 2, etc. and Joel 1.12. Jer. 8 13. And yet their country was called, Sumen totius orbis, Cornelius Tacitus yield's it to be a fruitful country. So did Rabshakeh long before. 2 King. 18.32. Ver. 21. Contrary unto me] Or, Carelessly before me, as our ungirt Christians. Profligate Professors do. [Seven times more plagues] God cannot be exhausted, neither need we fear as he did of his Jupiter, Si quoties peccent homines sua fulmina mittat Jupiter, exiguo tempore inermis erit. Ver. 22. I will also send wild beasts] As he did, Num. 21.6. 2 King. 17.25. 2 King. 2.24. See Isa. 13.21. Jer. 5.6. Ver. 23. Ye will not be reform] Or, Chastised. God will master us, but the wicked refuse to receiv corrections: like naughty boys they prove more stubborn or more stupid: they stout it out, and will not stoop. When God's hand is lifted up, they will not see; but they shall see, and be ashamed, etc. Isa. 26.11. Ver. 24. Then wil I walk contrary] God will be as froward as they for the hearts of them. Ps. 18.20. He will wry with them; neither may they look to get any thing of him by wriggling and wrestling. Ver. 25. I will bring a sword] God makes peace and create's evil. i e. war, called evil, per Antonomasiam. Whencesoever the sword comes, it is bathed in heaven. Isa 34.5. [The quarrel of my Covenant] For breach whereof Jerusalem is long since laid waste, those seven golden Candlesticks are broken in pieces, Bohemia lies still a bleeding, which was the seat of the first open and autoriz●d Reformation. And what may we think will become of us all, who like men have transgressed the Covenant. Hos. 6.7. or as Junius read's it, not tanquam homines, but tanquam hominis, etc. We have made no more of breaking Covenant (alas! our National League and solemn Covenant!) then if therein we had had to do with dust and ashes like our selus, and not with the great God; who is therefore whetting his sword, and furbishing it for slaughter, Quod Deus avertat. Ver. 26. And not be satisfied] As sick of a bûlimie, or doglike appetite, common in times of famine, such as was that of Samaria, Saguntum, Jerusalem, Sancerra, etc. Ver. 28. Seven times more for your sins] God will not cease pursuing till Sheba's head be thrown over the wall. Three times in this Chapter God raiseth his note of threatening, and he raiseth it by sevens, and those are discords in music. Such say will be heavy songs, and their execution heavy pangs to the wicked. Ver. 29. And ye shall eat] As they did 2 King. 6.29. Lam. 4.19. Pone pretium humanae carni, was once heard openly proclaimed at Rome, in the reign of Honorius the Emperor. A hard case indeed. Here in England, in Edward 2. his time, Alsted. Chron. Anno 1316. there was so terribe a famine, that horses, dogs, yea men and children were stolen for food, and the thiefs newly brought into the Gaol were torn in pieces, Speed's Hist. and eaten presently half alive, by such as had been longer there. Ver. 30. Upon the carcases] Or, Stump and shivers of your idols overturned. Jer. 16.18. Ezek. 4.37. Thus in Ket's conspiracy those rebels of Norfolk, Act. and Mon. fol. 1190. that brought with them into the field the Pix under his Canopy in a cart, not without masses, crosses, banners, candlesticks, etc. All which trumpery, together with their breaden god was tumbled in the dirt, amidst the carcases of their late idolatrous worshippers. Ver. 39, 40, etc.] A special text touching the rejection and conversion of the Jews. CHAP. XXVII. Ver. 1. And the Lord spoke] THis is oft premised and prefaced for autoritie's sake, and that we may learn to resolve all divine doctrines into Deus dixit. Ver. 2. When a man shall make a singular vow] Votum eximium as Vatablus renders it, a personal, particular, voluntary vow; which, drawn by some peculiar reason, a man promiseth to God of his own accord; It is a binding of one's self to God by an holy & religious promise, to do or not to do something lawful, possible, useful for our increase in godliness: As here of persons, afterwards of things: all which might be redeemed (under such exception as the Law provideth) by the estimation of the Priest for certain shekels of silver, after the shekel of the Sanctuary: this was double to the ordinary shekel. The alm and intent of these personal vows was (say some) that the price of their redemption might be employed either for the maintenence of the Priests. Numb. 18.14. or for the repair of the Sanctuary. 2 King. 12.4, 5. Neither by such vows do we cast any new snares upon our selus, but rather a new tie to the payment of an old debt. Ver. 3. Fifty shekels of silver] This was the greatest rate, because people are then in their prime; and yet no very great one, lest they should think much to vow, or perform to the Lord their God. Ver. 4. And if it be a female] Shee is set at a lower valuation than the male; because less able for any laborious or rational employment. Ver. 5. From five years old] Childhood and youth is vanity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a bundle of folly in a child's heart. Prov. 22.15. The same Greek word signifieth a fool, and a child. And Eccles. 11.10. the Hebrew word used to signify youth, signifieth blackness or darkness, Niceph. to note, that youth is a dark and dangerous age. Few Macariusses to be found, who, for his gravity in youth, was sir-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old young man. Ver. 8. But if he be poorer] Indulged he shall be, but not exempted. Vows (in things lawful and possible) must be performed, as we can at least. If rashly made, that rashness must be repent of, but the vow, if otherwise lawful, must be kept, without delay or diminution, to the utmost of our power. Men may not play with vows, as Monkeys with their collars, which they can slip at pleasure. Eccles. 5.3, 4. Ps. 76.11. To vow is voluntary, to pay is necessary. And yet what more common in the world than ship-mens' vows? Erasm. Collo. As he in Erasmus, who in a storm promised his Saint a picture of wax as big as S. Christopher, but when he came to shore, would not give a tallow candle. Ver. 10. Then it, and the exchange thereof] For a punishment of his instability and lightness. Ver. 28. Notwithstanding no devoted] Hitherto of things consecrate, now of things exsecrate (whereof see a command. Deut. 13.15, 17. an example. Numb. 21.2.) These could not be sold, nor redeemed, but must remain with the Priest: if it were a beast, then to be put to death. Ver. 30. And all the tithe] See here in this Chapter what a liberal maintenence God allowed the Priests: 1. Divers votive oblations, or their redemptions. 2. All the firstborn, or their redemtions. 3. Every devoted thing, unless devoted to some particular use. 4. All the tithes of what kind soever. Besides first-fruits, oblations, portions of sacrifices, etc. And I see not (saith a reverend man) but that tithes at least, M. Wilkinson his Debt-book. or some better thing should be due to the Ministers of the Gospel by divine ordinance: and that those that take them from us should give us a better thing, as those here that had a mind to redeem their tithe, were bound by the Law to add to the price every fifth penny above the true value. FINIS. A COMMENTARY or EXPOSITION UPON The Fourth Book of MOSES CALLED NUMBERS. CHAP. I. Vers. 1. In the Wilderness of Sinai] HERE God held his people, well-nigh a twelvemonth. Here they received the Law, both Moral and Ceremonial: the Moral, drove them to the Ceremonial, which was then Christ in figure; as it doth now drive us to Christ, in truth. The Ceremonial Law, saith one, was their Gospel. We must also pass by Sinai, to Zion; unless we like rather to be carnally secured, then sound comforted. See the notes on Exod. 19.1. Vers. 2. Take ye the sum] Hence this Book is named (in the Greek,) Numbers. Vers. 3. All that are able] The people perceiving, how many hundred thousand strong they were, might go on, with more courage against their enemies. It is an ancient custom in Scotland, in cases of importance, to command the fire-cross to be carried; Sr. Jo. Heywood in the life of King Edw. 6. that is, two firebrands to be set in fashion of a cross, and pitched upon the point of a spear, and proclamation is thereupon made; that all men, above sixteen years of age, and under sixty, shall come into the field, to advance against the common enemy. Vers. 4. A man of every tribe] These were men of renown. Vers. 16. To do worthily in Ephrata, is the way to be famous in Bethlebem, Ruth 4.11. It is said of a great Statesman, in Queen Elizabeth's days, Camden's Elisab. that he was in the number of those few, that both lived and died with glory. Vers. 16. Princes of the tribes] These were those officers over them in Egypt, (saith an Hebrew Dectour,) that had been beaten for them, Exad. 5.14. Now they are raised to great preferment. Sic per augusta ad angustum, per spinas ad rosas, per motum ad quietem, per crucem●ad caelum contendimus. Vers. 17. Which are expressed by their names] And they are all excellent good names, and very significant; hereby is testified to posterity, that they forgot not the Name of their God, when they were in the iron furnace; but could say, as Psal. 44.17. All this is come upon us, yet have we not forgotten thee: Though thou hast sore broken us, in the place of dragons, etc. Verse 19 So he numbered them] See the note on Exod. 30.12. At every general muster, they paid poll-money; See ib. vers. 16. Such a taxation was first granted, in this kingdom, to Edward the third; Danicls hist. but in the next reign, proved of ill consequence; the exactours receiving from the people no less sums of curses, then of coin; whereupon, also, followed the first and greatest popular insurrection, that ever was seen in this kingdom. Vers. 47. Were not numbered] Because, by special privilege, enempted from secular and military employments, that they may wholly devote themselves to the service of the Sanctuary. Peter, in like sort, must put up his sword; and Timothy not entangle himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, of another nature, 2 Tim. 2.4. But Timothe●s Herulus that warlike Bishop of Alexandria, Theophilus Alexandria Episcopus primus inter Christiani nominis episcopos, arma tractavit. Socrat. Anno Dom. 467, was a gallant fellow in his generation. And some of Peter's pretended successors were, viri biliosi et bellicosi; cast the keys into Tiber, and took up Saints Paul's sword, and the Imperial habit. So have divers of their dear sons done; as Philip, Bishop of Beau-vi●● in France; who, being taken in battle, by Richard the first, in a skirmish, had his armour he was taken in, sent to the Pope, with these words engraven thereon; Vide utru● filii tui tunica sit, vel non; See whether this be thy son's coat or not. Vers. 53. Shall pitch round about] As the living creatures; (the Ministers) are between the 24 elders, the congregation of the faithful, and the throne, Rev. 4. CHAP. II. Vers. 1. ANd the Lord spoke] He being the Lord of these Hosts of Israel, Exod. 12.41. gives order for the marshalling of them, in such good array, and allcomely equipage, as made them as a city, that is compact together; both beautiful as the Moon, and terrible, as an army with banners, Psal. 122.3. Cant. 6.10. This Balaam beheld with admiration, Num. 24.5, 6. Vers. 2. Far off about the Tabernacle] About it: The Emperor's tent, is among his Soldiers. Xerxes' pitched his tent, not only among, but above his soldiers, that he might look on them, when in fight, for their encouragement. So the Lord; who as he is round about his people, Psal. 125.2. so they are round about the Lord, Psal. 76.12. A people near unto him, Psal. 148.14. Yet not so near, but they must know, and keep their just distance; as here, they pitched far off, about the Tabernacle; a mile off, as is gathered from Iosh. 3.4. God, though he loves to be acquainted with men, in the walks of their obedience, yet he takes State upon him in his ordinances, and will be trembled at, in our addresses to his Majesty. Vers. 3. And on the East-side] Judah encamped foremost. It was fit the Lion should lead the way. Better an army of Hearts, with a Lion to lead them on, etc. This order in their march, shown the principality that should continue in this tribe, till Shiloh came. Judah herein also was a type of Christ, who is the Captain of the Lords Hosts, Iosh. 5.14. and of our salvation. Heb. 2.10. and goeth before his heavenly armies, Rev. 12.7. Vers. 10. And on the Southside] The order proceed●th, from East to South, and so to the West, and North; according to the course of the Sun, and climates of the world, saith one. I may add, according to the course and progress of the Gospel: which went out of judea, (lying East) into Greece, which lieth South, And from thence passed to the Western parts, the Latin Church, and so to us of the North. And because. Vespera nunc venit, nobiscum Christe maneto: Extingui lucem nec patiare tuam. CHAP. III. OF Aaron and Moses] Of Aaron by nature, of Moses by education, and instruction. See 1 Cor. 4.15. Gal. 4.19. with the Notes there. So the Jesuits call themselves Padres, and require of their Novices blind obedience, which is more than ever Moses did. Vers. 3. Which were anointed] And so should have walked, as became Gods anointed; leaving a sweet smell behind them every where: but they went out in a stench, they fell, as if they had not been anointed with oil, 2 Sam. 1 21. Vers. 4. And Nadab and Abihu] Such a cross had David, in his two eldest, Amnon and Absalon. See the Notes on Levit. 10.1, 2. Vers. 9 They are wholly given unto him] Heb. they are given, they are given. So the Ministers of the Gospel, are called gifts, Eph. 4.8, 11. honouraries, such as Christ bestowed upon his Church, at the day of his Coronation, and solemn inauguration into his throne, at his wonderful Ascension. Vers. 10. And the stranger] Though a Levite, yet if not of Aaron's seed, Num. 18.3. Heb. 5.4. Let this be thought upon by our overbold intruders into the work of the Ministry. Vers. 13. Because all the firstborn] So they were from the beginning: but here is noted a continuance of this ordinance; when it is said, that he sanctified the firstborn to himself, what time he smote every firstborn in Egypt. Now, the first born are said to be Gods, by a singular right, Exod. 13.2. and so they were types, 1. Of Christ, Rom. 8.29. to whom therefore we must give the honour, of his first-birth-right; all our sheaves must veil and bow to his sheaf. 2. Of Christians; those firstborn, whose names are written in Heaven, Heb. 12.23. who are dear to God, as his first born, Exod. 4.22. and so higher than the Kings of the earth, Psal. 89.27. for they are Kings and Priests unto God, Rev. 1.6. to serve him day and night in his temple, Rev. 7.15. CHAP. FOUR Vers. 2. OF the sons of Kohath] Kohath, was not Levies first born, but Gershom: and yet he hath the pre-eminence, and chief charge; as of the Ark, Table, Candlestick Altars, etc. Num. 3.31. Vers. 3. To do the work] The work of the Ministry, is, not an idle man's occupation, but a labouring even to lassitude; compared therefore to harvest-work, and to that of cleaving wood, digging in mine-pits, rowing with oars, etc. All the comfort is, that God that helped the Levites, to bear the Ark of the Covenant, 1 Chron 15.26. will not be wanting to his weak, but willing servants, that labour in the word and doctrine, 1 Tim. 5.17. Vers. 5. And when the Camp setteth forward] Which was not, till the cloud was taken up from off the Tabernacle, by the Lord. Num. 10.11, 12: who went before them. Semper memento illud Pythagoricum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let God lead us, and we cannot miscarry. Boetius. Vers. 8. And cover the same] It is well observed, that only the Ark (representing Christ,) and the Table with shewbread, (representing the Church) had three cover; all the other holy things had but two, for a covert from storm and from rain. Thus, Esay. 4.5, 6. upon all the glory shall be a defence. Vers. 13. The ashes from the Alter] The fire from Heaven, was also carefully kept alive, Leu. 6.12. though nothing be here said of it. Vers. 15. Lest they die] As Vzzah did, 1 Chron. 13.10. [The burden of the sons of Kohath] Who as they had the honos, so the onus, See vers. 1. Fructus honos oneris, fructus honoris onus. Vers. 16. And to the office of Eleaz●r] Called therefore Prince of the Princes of the Levites. Num. 3.32. Vers. 18. Cut ye not off] i.e. Cause them not, by your default, to be cut off. Heed must be taken, that we neither give offence carelessly, nor take offence causelessly. Vers. 20. But they shall not go in to see] The men of ' Bethshem●sh paid for their peeping, 1 Sam. 6.9. Search not into God's secrets: hìc oportet, non rimari, Dent. 29.29. Remember that saying of Xenocrates the Philosopher; Nihil interest, pedesue quisquam, Plutarch. de curiosit. an oculos in aliena domo ponat, It is as great unmannerliness, to pry into another man's house, as to press into it. Vers. 30. From thirty year's] The Greek hath it, from 25 years: for than they began to be learners, and probationers; and at 30, they set upon the service: See Num. 8.24. In their old age, they had leave to retire. Vers. 32. By name ye shall reckon] That all might be ready and forth coming, when the Sanctuary was set up again. Christ knoweth and calleth all his by name, Joh. 10.3. not the meanest of them is missing, joh. 17.12. Vers. 44. Trhee thousand, and two hundred] By this diversity of number among the Levites families, God showeth his wisdom, saith an Interpreter; in fitting men for the work, whereunto he hath appointed them, whether it requireth multitude or gifts. For to one is given by the Spirit, the Word of wisdom; to another the word of knowledge, by the same Spirit, etc. dividing to every man severally as he will. 1 Cor. 12.8, 12. It is reported, that in Luther's house was found written: Res et verba Philippus, res sine verbis Lutherus, verba sine re Erasmus. Melancthon hath both matter and words; Luther hath matter, but wants words; Erasmus hath words, but wants matter. Every one hath his own share: all are not alike gifted. Vers. 48. Eight thousand, etc. What a poor few were these to the other tribes? God's portion is ever the least. CHAP. V. Vers. 2. Put out of the Camp] To show, that sin unrepented of, throws us out of the communion of Faith, and Saints; shuts us out of the congregation of God, in earth and heaven. No fellowship, place, or reward with them. See Rev. 21.27. with the note there. Vers. 3. Without the Camp shall ye put them] Evil doers are to be suspended, excommunicated, 1 Cor. 5.13. which text showeth plainly, the truth of this ceremony. Vers. 6. Any sin that men do commit] For what man is he, that liveth and sinneth not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am a man, a sinner, saith Peter, Luk. 5.8. not more a man, than a sinner. Our lives are fuller of sin, than the firmament of stars, or the furnace of sparks: we can as little cease to sin, as the hart to pant, pulse to beat, etc. The devil when he speaks lies, speaks of his own, joh. 8.44. so when we do evil, we work of our own, we walk as men, 1 Cor. 3.3. Sins are here called humane fins, as the Greek hath it. Vers. 7. Then they shall confess their sin] So they were bound to do, all their sins, Prov. 28.13. Job 33.27, 28. Confessio peccati est medicina peccati, saith Nazanzen. A sin acknowledged is halfeamended. _____ And he shall recompense his trespass] Restitution must be made of goods unjustly detained; or else you shall cough in hell, said Mr. Latimer. Our King Henry the seventh, in his last will and testament, after the disposition of his soul and body; Speeds hist. sol. 995. he Devised, and willed restitution should be made, of all such moneys, as had unjustly been levied by his officers. So did Selimus the great Turk, give order at his death, Turk. hist. 767. for the restoring and recompensing of the great treasure he had taken from the Persian merchants. Vers. 8. Unto the Lord, even to the Priest] The Priest is the Lords receiver. So Heb. 7.6, 7, 8, 9 Tithes are due to the Ministers of Christ that lives, because due to him; Sac●rdos est vica●●us et quasi haeres D●●. and they are in his stead, 2 Cor. 5.20. Vers. 9 And every offering] So liberally doth the Lord provide for his Priests. See the Note on Levit. 27.30. And is not the right of livelihood, as equal and due to the Ministers of the Gospel, whose Ministry is far more glorious? 2 Cor. 3.8, 9 even greater than that of john Baptist, Mat. 11.11. Vers. 12. If a man's wife go aside] Adalterum, vel ad alterius torum, unde dicitur adulterium. If as a wanton, she want one, when she hath her own. But what wittols are the Lituanians, who give way to their wives, to have their stallions, (if Maginus belie them not,) and call such connubii adjutores; prising them, far above all their acquaintances. Vers. 13. And it be hid from the eyes] As Prov. 30.20. Such a privy whore was Livia, the wife of Augustus Caesar; who, (though otherwise very observant of her husband,) yet lived in adultery with Eudemus her Physician: qui specie artis frequens secretis, saith Tacitus; who, under a show of curing her, Pliny. corrupted her. So do the jesuites many dames at this day; being, as one saith of them, Conn●bisanctifugae, clammeretricitegae The Friars are said to send men, whose wives are barren, in pilgrimage; to Saint joice, the patroness of fruitfulness, and mean while, to lie with their wives. Vers. 14. And the spirit of jealousy come upon him] In the baths at upper- Baden, in Helvetia, cernunt viri uxores tractari, cernunt cum alienis loqui, et quidem solam cum solo, saith Munster, and yet are not jealous. But the Italians are so jealous, that how many husbands, so many jailors. And the Turks as far exceed the Italians herein, Blunts voyage into Levant. as the Italians do us. Therefore their women go muffled, all but the eyes: nor are they suffered to go to Church, or so much as look out at their own windows. In Barbary, 'tis death for any ●an to see one of the Xeriffes' concubines: and for them too, if when they see a man, though but through a casement, they do not suddenly screek out. Vers. 15. Barly-meal] Barley, not wheat. She hath done the act of a beast, and her oblation is the meat of a beast, as Sal. Jarchi here noteth. Vers. 16. Set her before the Lord] Whose the judgement was; that, if guilty, she might be scared, from submitting herself to this trial; sigh God knows all our thefts. Vers. 17. Holywater] i.e. Water taken out of the holy laver: Annal. ad annum. 44. no warrant for popish lustral water, and sprinkling of Sepulchers: for the ground whereof, Cardinal Baronius fairly refers us to juvenals sixth Satire. Vers. 18. Uncover the Woman's head] Because she stood, now, upon her justification, and thereupon laid aside, for present, this sign of subjection to the man, 1 Cor. 11.7. _____ [The offering of memorial] Brought by her husband, vers. 15. who was now sick, of one of those three diseases, that they say are hardly cured; jealousy, frenzy, and heresy. Vers. 21. Thy thigh to rot, and belly to swell] God takes notice of the offending member; as he did in those blasphemers, who gnawed their tongues, Rev●l. 9 Absoloms' hair, Jeroboams hand, the adulterer's loins, Prov. 5.11. Zimri and Cozli, thrust through the belly, Num. 25.8. Charles the 2. King of Navarr: joane Queen of Naples, etc. Suffered as they sinned. Vers. 22. Amen, Amen] Twice; to show the fervency of her zeal, the innocency of her cause, the uprightness of her conscience, and the p●rity of her heart. Vers. 23. Shall write these curses in a book] To show, that the word written, should cause the water thus to work, according to the cleanness, or uncleanness of the party. See 2 Cor. 2.16. with the note there. CHAP. VI Vers. 1. ANd the Lord spoke] Est Venus in vinis: therefore after the law, for the privy harlot; here is a law given, for abstinence from wine, and strong drink; which some have called lac Veneris, Rev. 17.4. The whore comes forth with a cup, as with a fit instrument. Vers. 2. To vow a vow] A voluntary vow, a religious promise made in prayer: hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer. [To separate themselves unto the Lord] As mirrors of singular sobriety and sanctimony, Lam. 4.7. (especially required in such, as are separated unto the Gospel of God, Rom. 1.1.) and as types of Christ, that great Votary, true Nazarite, holy, harmless, undefiled, and separate from sins, Heb. 7.26. that holy thing, Mat. 1.20. that holy of holies, or most holy, Dan. 9.24. Vers. 3. He shall separate himself from wine] Jest he should drink and forget the law, Prov, 31.5. which he was to study diligently: but loaden bellies, make leaden wits; intemperance takes away the heart, Hos. 4.11 overchargeth it, Luk. 21.34. [Moist grapes or dried] Dried as raisins, currants, (or grapes of Corinth, whence they come, and are called.) Vers. 4. From the kernels, even to the husk] Nothing that that might occasion, or tempt him to break his vow. All shadows and shows of evil, must be shunned: quicquid fuerit male coloratum, as Bernard hath it; whatsoever looks but ill-favoured, 1 Thess. 5.22. jude 23. He that would not eat the meat, must not meddle with the broth. He that would not toll the bell, must not tuggle with the rope. He that would shun the blow, must keep aloof from the train. Vers. 5. There shall no razor] In opposition to Heathens; Votaries, who nourished their hair, to offer to their gods. The popish Priests also, cut and shave their hair, that they may still look neat, and effeminate; which God allowed not in his Nazarites, Amos 2.11. Vers. 6. At no dead body] Christ was never defiled, by any person dead in sin, nor by any dead work: no more must we. Vers. 7. He shall not make himself unclean] In all changes, he must be unchangeable: so was Christ, so must we. Vers. 9 And if any man die] A figure of the involuntary and unavoidable infirmity of the Saints, which must be bewailed, as direct fruits of the flesh; and for which there is, through Christ, a pardon of course. Vers. 12. And he shall consecrate] He shall begin the world a new: so must we; after some foul fall especially: repent and do thy first works. Revel. 2.5. as the Shulamite did, Cant. 5.2. etc. Vers. 14. And he shall offer his offering] Though he had fulfilled his vow in the best manner, yet he must come with his sin-offering, etc. leading him to Christ, for pardon of failings in the manner; and with his thank-offering, for what he had been enabled to do, before he could be released of his Nazarite-ship. Vers. 18. And put it in the fire] To teach us, that the Lord so loveth his children, that he esteemeth the least hair of their head, as a precious gift. Vers. 19 The sodden shoulder] i.e. The left shoulder; for the right was due unto him raw, Leu. 7.32. This taught the Nazarite special thankfulness: dignity requires duty. Vers. 20. The Nazarite may drink wine] The Popish Votaries will needs fetch colour and approbation for their superstitious vows, from this order of Nazarites. But the abolishing of this ordinance is declared, Act. 21.25. and they are so far from the abstinence of Nazarites, that they eat of the best, and drink of the sweetest: the most generous wine in Louvain and Paris, is known by the name of vinum theologicum: the Divines (those S●rbonists) do so whiff it off. Vers. 21. Besides that, that his hand] i.e. Beside his voluntary devotion, according to his ability. This he may do, but that he must do, be he poor, or rich. Vers. 23. Ye shall bless the children of Israel] Praying for them with hands first stretched out to Heaven, Levit. 9.22. and then laid upon the people; so putting the blessing of God upon them. So Christ did upon his Apostles, which was his last action upon earth, Luk. 24.50. And so must all Pastors do, that would do good on it, pray down a blessing on their people. Vers. 24. The Lord bless thee] Here some observe the mystery of the holy Trinity. See it explained, 2 Cor. 13.14. CHAP. VII. Veas. 2. The Princes of Israel offered] So they did at the making of the Tabernacle, and at the building of the Temple, Exod. 35.27. 1 Chron. 29.6, 7, 8. which was but to give God of his own; as David acknowledgeth with all thankfulness, Vers. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of thine own we offer unto thee, said Justnian, Cedrenus. when he had offered up, in the Temple of Sophia, at Constantinople, a communion-table that had in it, (saith the Author,) 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 joseph was, whom the archers hated, and shot at: But his how abode in strength, and the arms 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 seek 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 virgins, etc. Vers. 12. For the tribe of Judah] 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 offer are severally and largely described; to show how highly accepted in Heaven. Vers. 19 And when Moses was gone in, etc.] Scipio Africanus was wont, before day, to go into the Capitol; 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 public businesses. Gell. lib. 7. c. 1. CHAP. VIII. Vers. 3. HE lighted the lamps] This Candlestick, on the Southside 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, shown the opening of one text by another. The Rabbins 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 show, 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, etc.] This taught, that none were meet for the holy Ministry, 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 than 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 firstborn; figuring the Church of Christ, those firstborn 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 miseries, and afflictions, by Satan's sifting them, Jer. 15.10. and wicked men's turmoiling 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 honorary 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 booths, reading the book of the law, etc. 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 days, Numb. 19.11. Demosth. Now among the very Heathen, the Sacrificers were to purify themselves some days before; they had their coena pura the night before, etc. and having expiated the company they cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 show unto man his uprightness, Job 33.23. a Merchant to sell oil 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 echo of God's voice; John Baptist the voice of one crying in the Wilderness. 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 wisdom 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 rendered 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, souring, 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 wisdom, would hereby prevent all occasions of idolatry; which is easily admitted in the reservations of holy things; as in Popery, at this day. Vers. 17. And when the cloud] This visible sign they had, of God's presence, for their motion or station by night or by day, through all their pilgrimage. In all thy ways acknowledge God, and he shall direct thy paths, Prov. 3.6. When thou sittest in darkness, the Lord shall give thee light, Mic. 7.8. Vers. 19 Kept the charge of the Lord] Or, his watch, viz. to be ready at any hour to remove; so must we always watch and be in readiness; as not knowing whether at Even, or at midnight, or cock-crowing, or in the dawning, Christ will come, Mar. 13.35. Vers. 23. At the Commandment of the Lord] This signified, that the Saints are to rest, or go on, at the voice of Christ, Joh. 10.3, 4. and that whatsoever they do in word or deed, to do all in the name of the Lord Jesus, Colos. 3.17. to seek and find all their perfection and defence in him alone. CHAP. X. Vers. 2. TWo trumpets of silver Signifying, the voice of the Law and Gospel, in the mouths of God's Ministers, Esai. 58.1. Ad ravim usque vocem intendit, nec vinci se à strepitu ullo passu● est. Melch. Adam. 114. who must lift up the voice like a trumpet, with fervour, zeal, and courage; 1. To gather the people, and assemble the Elders, joel 2.16. 2. To put them upon their marchings and motions towards the heavenly Canaan; and here, to blow an alarm,— sic clames ut Stentora vincere possis, (as that famous Farellus did, when the Friars, to drown his voice in the Pulpit, rang their greatest Bells; but he out-noysed them,) 3. To get them upon their battlements, and there-hence to blow an alarm likewise, upon the approach of spiritual enemies; Suetonius eâ libertate scripfit Imperatorum vitas qua ipsi vixerunt. taking the same liberty, to cry down sin, that men take to commit it; and to descry the Devils stratagems, that are so destructive to men's souls. They must cast away the inverse trumpets of Furius Fulvius, which sounded a retreat, when they should have sounded an alarm: they must faithfully show God's people their transgressions, and the house of jacob their sins, Esay 58.1. yea all their transgressions in all their sins, Levit. 16.21. Lastly, as the Priests were to sound the silver trumpets at their solemn feasts, for a monument of spiritual gladness before the Lord; Psal. 81.4. so must Ministers of the Gospel, publish the glad tidings of the Gospel; Speak to the heart of jerusalem, and cry unto her, that her warfare is accomplished, her sin is pardoned, Esay. 40.2. make the people hear the joyful sound, that they may walk in the sense of God's presence, and in the light of his countenance; yea, rejoice in his Name all the day-long, Psal. 89.15, 16. Vers. 7. But when the congregation] Cenalis Bishop of Auranches was hard driven, when, to prove the church of Rome, a true church he makes no mention at all of Ministers, or ordinances, but allegeth that the Catholics had bells, to assemble them together, whereas the Lutherans met, by the clap of harquebusses and pistolets: And so he goes on, to triumph in a long Antithesis. The bells, saith he, do sound, the harquebusses crack: The bells, give a sweet and melodious tune, but the harquebusses, a foul and terrible noise. Bells open heaven, the other hell. Act. and Mon. fol. 838. Bells chase away clouds and thunder, the other gender clouds, and counterfeit thunder, etc. O the profound arguments of these doting Doctors! [But you shall not sound an alarm] Or, a broken sound; but a continued equal sound, as fittest for their quiet assembling, to the service of God, and hearing of the law. The sound of God's word, must not be broken or quavering; (Pompall, Tertullian calleth it) but downright and simple. Non oratorum filii sumus, sed piscatorum: Nazianz. ad Libanium. nec verborum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Cor. 2.1, 4. Vers. 8. Shall blow with the trumpets] A trumpeter (as one observeth,) winds his trumpet with his mouth, and holds it up with his hand: so should a Minister, both preach and practise; vivere concionibus, concionari moribus. Vers. 9 Ye shall be remembered before the Lord] Who will arise, as it were awakened, by this sound of the trumpet. See 2 Chron. 13.12. with Isa. 51.9. That is, by the prayer of faith; such as were the prayers of the Ministers of Angrogne in France, wherewith their enemies cried out, they were so bewitched, that they could not fight. It was the custom of these poor persecuted Protestants, Act. & Mon. fol. 883. so soon as they saw the enemy approach, to cry all together, for aid and succour, to the Lord; and when the combat was ended, constantly to give him thanks, for the good success he had sent them. So at the siege of Mountabone, the people of God, using daily humiliation, as their service would permit, did sing a psalm after it, immediately before their sallying forth: with this practice, the enemy coming acquainted, ever upon the singing of the Psalm, (after which, they expected a sally;) they would so quake and tremble, saying, they come, they come, as though the wrath of God had been breaking out upon them. Vers. 10. For a memorial] Or a sacred sign, to mind and assure them, that God will hear their suits, and accept of their services thus performed with joy of faith. Vers. 12. Out of the wilderness of Sinai] Where they had dwelled long enough, Deut. 1.6, 7, 8. It being a place of bondage, by reason of the law there given, Gal 4.24, 25. The law is a yoke of bondage, as Jerome calls it; and they who look for righteousness from thence, are like oxen, who toil and draw, and when they have done their labour, are fatted for slaughter. Vers. 25. The rearward of all the Camp] Called the gathering Host, Iosh. 6.9. Because to their charge was committed the care of gathering together the lame, faint, and feeble, and to look that nothing was lost, or left behind. And to this David seems to allude, Psal. 27.10. Confer Isai. 58.8. & 52.12. Vers. 29. And Moses said] Or, Moses had said, viz. Exod, 18.1, 2. [For the Lord hath spoken good] And Gods promises he knew to be good sure-hold. Seneca. Vers. 30. To mine own land] Patriam quisque amat, non quia pulchram sed quia suam. Ovid. Nescio qua natale solum dulcedine cunctos du● it, et immemores non sinit esse sui. Vers. 31. Instead of eyes] To descry unto us the commodities, and discommodities of the country, which is well known to thee. Herein thou mayest be of singular use unto us, though we have God, going visibly before us. Gaudentius, Casaubon. The jews had a kind of officers, at their feasts, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eyes of the feast, & praefecti morum. Vers. 33. Three day's journey] Three days together without resting: this made them murmur, Chap. 11.1. non quia dura, sed quia molles patimur. Sen. [Went before them] And, as the jews conceive, for the facilitating of their march, the cloud leveled mountains, raised valleys, and laid all of a flat; that is, burnt up bushes, smoothed rocks, and made all plain, etc. Vers. 35. Rise up Lord] Commanders must pray, as well as lead on their forces; as did Charles the great, and that late brave King of Sweden, more addict to prayer, then to fight. CHAP. XI. Vers. 1. ANd when the people complained] Or, were as it were complainers: they did inwardly and secretly repine and mutter, at their three day's march, without intermission; like those horses that digest their choler, by biting the bridle. [Consumed them that were in the uttermost parts] There, it seems, the sin began amongst those that were faint and weary with travel, as Deut. 25.18. Vers. 2. And the people cried to Moses] That Lord Chancellor of Heaven, (as one calleth him,) that could rule with God, and overrule. Of Moses it might be said, as once of Luther. Iste vir potuit apud deum quod voluit, he might have whatsoever he would of God. Vers. 3. The name of the place Taberah] So to perpetuate the memory of the people's sin, and God's judgement. Alterius perditio, tua sit cautio. Vers. 4. And the mixed multitude] See the Note on Exod. 12.38. Observe the danger of ill company. Fish retains their sweetness in the salt sea. The river Dee in Merioneth-shire, running through Pimble-meere, remains entire, and mingles not her streams, with the waters of the lake. The rivers of Peru, after they have run some miles into the sea, retain their sweetness, as writers report. But to converse with the ungodly, and not to learn their manners, is marvellous, rare, and difficult, A man may pass through Ethiopia unchanged; but he cannot dwell there, and not be discoloured. Vers. 5. We remember the fish] They forgot their servitude. Discontent is ever harping upon wants, and enjoys nothing; no more than Haman did his honour, or Al●ab his kingdom, when he longed for a salad, out of Naboths garden. Vers. 6. There is nothing at all besides] The wheat of heaven was held a light meat, because lightly come by; Citò parta vilescunt. How are many queasy stomaches even nauseated with the bread of life! it makes not to their dainty palates 3▪ plain preaching is disrellished. Vers. 7. And the Manna] See the Note on Exod. 16.14, 31. There was therefore no such cause, they should so loathe it. Was as Coriander seed] Small, but full of sweetness and nourishment. Deut. 34.7. This might be some cause of Moses his undecayedness [As the colour of Bdellium] A kind of transparent and precious gum. Vers. 8. And the people went about] Or, went to and fro, as men ought still to increase knowledge, Dan. 12.4. labouring for the meat that endureth to eternal life, Joh. 6.27. God might have saved them this labour, by raining Manna into their mouths; but he would not, for the trial of their diligence; and that they might not think that worth nothing, that cost them nothing [And ground it in mills] So was Jesus Christ ground and pounded with passion, baked and dried up in the oven of his father's displeasure, before he became fit food, and a Saviour to his Church. [As the taste of fresh oil] Or wafers baked with honey, Exod. 16.31. The sweet promises of grace, are sweeter than honey, Psal. 19.10. No fresh and sweet oil can so cherish the face, as they do the heart of a believer. Vers. 9 And when the dew fell] As Manna fell in the dew, so doth the Spirit descend, in and by the word preached, Gal. 3.2. [In the night] Figuring that hidden Manna, laid up and prepared for the Saints, Revel. 2.17. Vers. 10. Weep throughout their families] Generally and openly they mutinied and murmured; though so lately they had smarted at Taberah. And this they did, not once or twice, but ten times over: whereby it appears, that God chose this unthankful people, not for their merits; sedex mera et mira misericordia, he chose them for his love, and loved them for his choice. Vers. 11. Wherefore hast thou afflicted thy servant] Antoninus the Emperor, said often, Imperium Oceanum esse malorum, that to be a governor of others, is to be plunged into an Ocean of miseries. Pope Adrian caused to be engraven upon his own tomb, Foelix si non imperitasset. Melancthon said, the three sorest labours of all, were, Docentis, imperantis, parturientis, the labours of Ministers, Magistrates, and of travelling women. Vers. 12. As a nursing father beareth, etc.] Lovingly, mildly, gently. A Magistrate should carry himself as a Pater patriae. Cambdens Elisab. Queen Elizabeth would many times say, That she could believe nothing of her people, that parents would not believe of their children. Vers. 13. Whence should I have flesh] Lust is unsatisfiable; to go about it, is to go about an endless piece of work; it is to cast oil into the fire to quench it. Vers. 14. It is too heavy for me] Crowns have their cares; seats are uneasy, many a cumber attends honour. Beatus ille qui procul negotiis. Horat. Vers. 15. And if thou deal thus with me] Hear the word, Thou, spoken to God, is of the feminine gender, At, for Atta, ex magna perturbatione, saith a rabbin. Moses was so exceedingly moved with anger and grief; these passions did so overcarry him, that he could not complere vocem, utter his whole speech; as he that groaneth, or gapeth, in the beginning of his sentence, cannot make up his breath, to speak what he intended. Vers. 16. Gather unto me seventy men] Here, say some, began the Sanhedrim, that is, the great Counsel of the Jews, consisting of seventy Seniors, and one Precedent. It continued till the time of Herod the Great, who took it away, and changed the form of it. Vers. 17. And I will take of the spirit] i. e. I will bestow the same Spirit upon them, as upon thee; and this shall be nothing at all to thy loss, or disadvantage. Habet Hispania montem ex sale magnum, de quo quantum demas, tantum accrescit. shall bear the burden of the people] Who are in nothing more a burden then in this, that with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thucyd. Praesens imperium semper grave; they are ever grumbling at the present government, though never so gentle. Alleva jugum, Ease the yoke that thy father put upon us, 1 King. 12.4. said they to Rehoboam; forgetting the golden age they had lived in, under his father Solomon. Vers. 18. Sanctify yourselves] Ironicè dictum, or sanctify, that is, prepare yourselves for the day of slaughter, as Jer. 12.3. For you have wept in the ears] Tears (of what sort soever) have a voice in them, Psal. 39.12. as blood hath, Gen. 4. For it was well with us in Egypt] Such is the murmuring of those malcontents, that say, It was a merry world before there was so much preaching and teaching. In terris manducant quod apud inferos digerant. Aug. [And ye shall eat] Flesh with a vengeance; which ye shall eat on earth, but digest in hell. Vers. 20. But even a whole month] Deus saepè dat iratus quod negat propitius. Patientia Dei quo diuturnior, eò minacior. Poena venit gravior quò magis sera venit: Gods forbearance is no quittance: fatted beasts are but fitted for the slaughter; wicked men are killed with kindnesses, Ease slayeth the foolish, Prov. 1.32. Vers. 21. Six hundred thousand footmen] In the conquest of Canaan, there is no mention of horsemen. The adversaries, both Egyptians and Canaanites, had horses and chariots, not so this people of Israel. See Psal. 33.17. Vers. 22. Or shall all the fish of the Sea] Moses forgot (belike) the fowls of the air; but God sent them such a drift of quails, as Moses dreamt not of: he fed them with meat of Kings, bread of Angels. Vers. 23. And the Lord said unto Moses] God bears with Moses here; which afterwards he did not, Num. 20.12. because than he shown his distrust before the people. God will not pass by the scandalous practices of his own people, without a sensible check. Vers. 24. And set them round about the Tabernacle] That the fear of the Lord might be upon them, etc. 2 Chron. 19.6, 7. and that they might carry themselves worthy of God, who had set them in place of Judicature. To the company of the Areopagites, (Judges in Athens) none were admitted, but wise, wealthy, and noble men; famous for good life and innocency. Nay, men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose behaviour was intolerable; after they were chosen into the College of the Areopagites, abhorring and blushing at their former disposition, changed their natures, and embraced virtue. Vers. 25. Took of the spirit] See the Note on vers. 17. They prophesied] Nec praedicendo, nec praedicando, but by uttering grave and wise sentences, Apothegms, or counsels (as Moses did) concerning the public affairs of Israel: by political and prudential speaking of things appertaining to government. Vers. 26. But there remained two of the men] Being stayed by some lawful occasion, as 1 Sam. 20.26. Jer. 36.5. or haply, out of sense of their own insufficiency; as 1 Sam. 10.22. Howsoever, hereby it appeared to all the people, that these seventy Seniors were set apart by God for the service. Vers. 27. And there ran a young man] Three manner of persons, said Mr. Latimer, can make no credible information: 1. Adversaries and enemies. 2. Ignorant persons, and without judgement. 3. Whisperers, and blowers in men's ears, that will utter in hugger-mugger, more than they dare avow openly. Vers. 18. My Lord Moses forbidden] Thus, the spirit that is in us lusteth to envy, Jam. 4.5. Nero omnium erat aemulus, qui quoquo modo animum vulgi moverint. Nero envied every man that excelled. Vers. 29. That all the Lords people] This is not meant of a salvifical teaching others, but a political discoursing unto others. See the Note on ver. 25. Vers. 32. And they spread them] They fed without fear, Judas 12. though foretold, they should pay dear for these murdering morsels, ver. 20. that which they eat being saweed, and that which they drank, being spiced with the bitter wrath of God, Job 20.23. Vers. 34. They buried the people] Who by a hasty testament, bequeathed this new name to the place they lay buried in. CHAP. XII. Vers. 1. ANd Miriam and Aaron spoke] She is set first, because chief in the transgression: Her discontent might arise from this, that being a Prophetess, she was not one of those seventy that were chosen to be helps in government, Chap. 11. According to her name, Miriam would be exalted: Ambition rides without reins. Because of the Ethiopian woman] Zipporah the Midianitesse, (see Habac. 3.7.) to whom he had been married many years before; but they were resolved to pick a hole in Moses' coat. An ungodly man diggeth up evil, Prov. 16.27. but for Moses to be thus used by his own brother and sister, was some trial of his patience. To be derided by Egyptians, is threatened as a misery, Hos. 7.16. but to be reproached by professors, is very grievous. Zedekiah feared more to be mocked by the Jews, then by the Chaldees, Jer. 38.19. [For he had married an Ethiopian] That was an old fault, if any; and should have been buried in oblivion. Luther married a wife unseasonably, when all Germany was now embroiled, and imbrued in the blood of the Boars; and when all Saxony was in heaviness for the death of their good Prince Elector Frederick. This, his best friends disliked and bewailed. Mel. Epist. ad Camerar. As for Melancthon, Quoniam vero, inquit, ipsum Lutherum qu●dammodò tristiorem esse cerno, & perturbatum ob vitae mutationem, omni study & benevolentia consolari eum conor; Because I see him somewhat cast down, saith He, at the late change of his condition, I strive all I can to comfort him. Vers. 2. Hath the Lord spoken only by Moses?] Every man would be something at home; and many care not to raise themselves upon other men's ruins. Self-love teacheth such to turn the glass, to see themselves bigger, others lesser than they are. That man hath true light, that can be content to be a candle before the Sun of others. And the Lord heard it] Without any delation of Moses. But while Moses is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill his wrong will be. Vers. 3. Now the man Moses was very meek] So free from passions, (if Josephus may be believed) that he knew no such thing in his own soul; he only knew the names of such things, and saw them in others, rather then in himself. Of Beza it is said, quòd sine felle vixerit, that he was without gall or guile; and he lived to a great age as Moses did, and as Mr. Dod did; their meekness preserved them. [Above all the men] And yet Moses could be angry enough when there was cause, Exod. 11.8. & 16.20. Levit. 1●. 16. Numb. 16.15, etc. Yea, how blessedly blown up was he, with a zeal for God, Exod. 32.19. and what a stomach shows he in that case? Nazianzen saith of Athanasius, that he was Magnes & Adamas, a Loadstone in his sweet gentle drawing nature, and yet an Adamant in his resolute stout carriage against those that were evil. Vers. 4. And the Lord spoke suddenly] God takes his part ever, that fights not for himself. Christ that said, I seek not mine own glory, adds, But there is one that seeks is, and judgeth. Here he appears as a swift witness, Mal. 3.5, etc. a sharp revenger of his servants injuries. The rule is, Injuria illata legato redundat in legantem; Wrong done to a messenger, reflects on him that sent him. Vers. 7. My servant Moses is not so] God had never so much magnified Moses to them, but for their envy. We cannot devise to pleasure God's servants so much, as by despiting them. Quisquis volens detrahit famae meae, nolens addit mercedi meae, saith Augustine, He that willingly detracteth from mine honour, doth, though against his will, add to my reward. Vers. 8. And the similitude] See the Note on Exod. 33.20. Vers. 9 And he departed] Yea woe also to them, when I depart from them, Hos. 9.12. than all evils come in as by a sluice; the final absence of God, is hell itself. Vers. 10. Miriam became leprous] How scaped Aaron? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hom. 3. ad Coloss. for the dignity of the Priesthoost he was spared, saith Chrysostom. Rather, he met God by repentance, and so disarmed his indignation, and redeemed his own sorrow. CHAP. XIII. Vers. 1. ANd the Lord spoke] Yielding to the people's importunity, and winking at their infidelity; for he had before spied out the land for them, Ezek. 20.6. and searched it out, Deut. 1.33. but that satisfied them not; seeing was (with them) believing. See Deut. 1.22. Vers. 2. Every one a ruler amongst them] That might be (as Vriah and Zachariah, Isai. 8.2.) Faithful witnesses, for, lying lips become not a Prince, Prov. 17.7. Vers. 3. By the commandment of the Lord] That is, by his permission; See the Note on vers. 1. God's command was, that they should forthwith (without any further search,) go up and possess the land, Deut. 1.21. Now wicked men are esteemed unjust, because they act against God's command, though according to his decree; like as believers are esteemed just, not because they obey God's decree, but his command. Vers. 6. Caleb] A hearty man, according to his name; as Bishop Hooper Martyr, was called hearty Hooper; and as one of our Richards, was called Coeur Delion. Vers. 16. And Moses called Oshea the son of Nun, Jehoshua] His name was now changed, from, save us O God, to, God shall save us: Under the law which brings us, as it were, into a wilderness, we may desire, wish and pray, that there were a Saviour: but under the Gospel, we are sure of salvation, and that our jehoshuah hath bound himself, to fulfil all righteousness for us. Vers. 17. Go up into the mountain] This was the great mountain of Seir, which encloseth Palestine on that side. Vers. 22. Was built seven years before Zoan] And so was one of the ancientest cities of the world, seeing it did contend, with the Ancientest and chiefest city of Egypt, Isai. 19.11. Hebron signifies an association: there lay buried, those three reverend couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, Gen. 39.41. Here David began his reign over Israel, 2 Sam. 2.1. and hither came Mary, to visit Elizabeth, Luk. 1.39. Vers. 23. And they bore it between two] Christum utrique portamus, (ut botrum Israelitae) tum illi qui adventum Christi antecesserunt, tum nos, etc. So Christ is born between the believers of both Testaments. Vers. 27. In vita. Camilli. And this is the fruit of it] Plutarch tells of the Gauls, that after they had once a taste of the sweet wine of the grapes that grew in Italy, they enquired in what country such sweet wine was: And after they had understood where such grapes grew, they would never be at rest, till they had got that country. Sextus Rufus, writing of Cyprus, saith, Cyprus famosa divitiis, paupertatem populi Rom: ut occuparetur, solicitavit. Cyprus by her wealth, tempted the Romans to seize it into their hands. The pearls usually cast out with the flood, In vita Caesar. and gathered with the ebb, drew Caesar's affection, for the conquest of Britain, as Suetonius saith: God hath given us here, a grape of the heavenly Canaan, to edge our desires. Vers. 28. Nevertheless the people be strong] Thus many amongst us, wish very well to Heaven, speak glorious things of it, and could gladly go to it; but there is a lion in the way: they complain, with these Malcontents, of the strength of the Anakims, and the impossibility of the conquest. It is a hard thing, doubtless, to watch continually against a Spiritual enemy, to keep up the banks against the sea of lusts, and passions; to bear daily crosses without stooping, to carry the cup of prosperity, without spilling; to climb the hill of good duties, without fainting; to go against the crowd, without sweeting; to bear the reproach of Christ, without buckling, etc. But hard though it be, should we be discouraged? The sweetness of the honey makes the bears break in upon the hives, contemning the stings. The Merchant refuseth no adventure, for hope of gain: the hunter shrinketh at no weather, for love of game: the soldier declineth no danger, for desire of spoil. The sweetness of God's face, though to be seen only in the dark glass of the ceremonies, cheered up those good souls, in their hard and tedious travel to Zion, Psal. 84.6. etc. CHAP. XIIII. Vers. 3. Were it not better for us to return into Egypt] How could that be better? It is our wisest way, to crush the very first insurrections of unruly passions; (do not great storms rise out of little gusts?) to smother the smoke thereof, which else will fume up into the head, and gather into so thick a cloud, as we shall soon lose the sight of ourselves, and what is best to be done. Vers. 4. Let us make a Captain] Thus they proceed from bad to worse. Passions, like heavy bodies down steep hills, once in motion move themselves, and know no ground but the bottom. Whether this people did make them such a Captain, for such a purpose, is uncertain; but howsoever, their very intention of doing it, is charged upon them, as if they had done it, Neh. 9.16, 17. Vers. 9 They are bread for us] q.d. We shall make but a breakfast of them. So that valiant Prince of Orange, told his soldiers at the battle of Newport, (when they had the sea on the one side, and the Spaniards on the other;) that they must either eat up those Spaniards, or drink up that sea. Vers. 10. But all the congregation bad stone them] This is merces mundi. this is the fruit of Ochloeratie, that rule of rascality, as one calls it. Vers. 11. Ere they believe me] Unbelief is the root of rebellion and Apostasy, Heb. 3.12. Vers. 12. And I will make of thee, a greater nation] Here God offered Moses, a private fortune, which he prudently refuseth; because God should be a loser by it. And surely (saith a Divine.) as God was displeased with Balaam for going, though he bade him go: so the Lord would not have taken it so kindly of Moses, if he had taken him upon the offer he made in a time of his heat, against his people. Vers. 13. Then the Egyptiuns shall hear it] And they will soon make comedies, out of the Church's tragedies. Vers. 14. And they will tell it] The proverb is, Oculus & fama non patiuntur jocos. A man's eye and his good name, can bear no jests. And he was no fool that said, negligere quid de se quisque dicat, Cicero. non solum arrogantis est, sed et dissoluti. He shall pass for a proud fool, that makes no matter, what men say of him. God is most tender of his glory; and we must take heed, how we cast any slur upon it, for we quarter arms, as it were, with God. Vers. 15. Kill all this people as one man] As he can quickly do, with a turn of his hand, with a nod of his head, Psal. 80.16. with a breath of his nostrils, job 4.9. he can as soon do it, as bid it be done, whether it be done against a nation, or against a man only, job 34.29. Vers. 17. Let the power of my Lord be great] In multiplying pardons, Isai. 55.8. in passing by the many and bony, or mighty sins of this people; Amos 5.12. Fortia peccata Heb. bony sins. such sins as none else, could or would pardon: for who is a God like unto thee, that pardoneth such iniquity, & c? Mic. 7.18. Hebricians have observed, that in the word jigdall here used; in the original, text there is a great Iod, (which in numbering is ten,) to show, that if the people should murmur, ten times more, against God than they had done, yet out of tender respect to his own great name, (which would otherwise be basely blasphemed, he should pardon and spare them. Verse 18. And by no means clearing the guilty] This last letter in Gods dreadful Name, ought much to be marked. God may pardon men's sins, and yet lay it on upon the skin, to humble themselves, and to warn others. Thou forgavest them; though thou tookest vengeance of their inventions, Psal. 99.8. Vers. 20. I have pardoned them] viz. So as not utterly and at once, to extirp them. I will be as a moth unto them, and not as a devouring lion, Hos. 5.12, 14. Vers. 21. But as truly as I live] This is an oath; as appears by comparing herewith, Psal. 95.11. To blame therefore are they, that use it so often. [All the earth shall be filled] I will make me a great name abroad; and even of those maidservants, (the heathens) which thou hast spoken of, shall I be had in honour, as he said in another case, 2 Sam. 6.22. Vers. 24. Veni, Vidi, Viti. Because he had another Spirit] Let us go up and possess it, saith he, Chap. 13, 30. As if it were no more, then to go and see, and conquer. A free spirit is enkindled with that, which quencheth others: as when a bowl runs downhill, Implevit post me. every rub, quickens it; whereas if up-hill, it would slug it.] And hath followed me fully] Heb. hath fulfilled after me. A Metaphor from a ship under sail, carried strongly with the wind, as fearing neither rocks nor sands. [And his seed] Personal goodness, is profitable to posterity. Who would not serve such a Lord? Vers. 25. Now the Amalekites] There was but a mountain betwixt: so they were hard by the promised land, and yet could not enter, because of unbelief. Thou art not far from God's Kingdom; the greater is thine unhappiness, that fallest from so high hopes. [By the way of the red sea] Sith you have such a mind to it, you shall have enough of it. The backslider in heart, shall be filled with his own ways, Prov. 14.14. Vers. 28. So will I do to you] God took them at their words▪ so he may well do our desperate swearers; sigh the mercy they desire God to show, is to damn them. Vers. 29. Your carcases shall fall] Cadaver a cadendo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who knows whether God purpose not, to wear out this generation, that hath been defiled with the superstitions of the land we live in; that we may not see the good that he will bring upon this Church. Vers. 34. My breach of promise] i e. Ye shall find to your cost, what it is to charge me with breach of promise, through unbelief. Vers. 39 Mourned greatly] God gave them somewhat to cry for. Vers. 40. We have sinned] Here was confession of sin, without confusion of sin. So was that of Saul, 1 Sam. 15.30. Vers. 45. And smote them] To be out of God's precincts, is to be out of his protection. CHAP. XXV. Vers. 2. When ye be come into the land] God, (who in the midst of judgement remembreth mercy, and suffereth not his whole wrath to arise;) seals up his love again, to these late revolters: And although he led them in and out, backward and forward, in that terrible wilderness, as if he had been treading a maze; yet he here gives them new directions what to do, when they (that is, their children,) came into the land of Canaan. Yea he further tells them, that he will smell a sweet savour of the herd, and of the flock; and is pleased to enlargeand explain some laws formerly delivered, in token of is reconciliation to them. So he renewed his favour to his relapsed spouse, now returning unto him, Cant. 5.3. with Chap. 6.4, 5, etc. and to his disciples, (that had basely forsaken him) by giving them a new commission to execute the ministerial function, joh. 20.21. Vers. 4. Bring a meat-offering] As an Appendix to the other sacrifices. Vers. 5. For a drink-offering] These drink offerings of wine signified that the Saints must be most ready and cheerful to offer themselves up to God in Martyrdom (as a drink-offering,) for the testimony of their faith, and for the service and Ministry of the Church, as Paul, Phil. 2.17. 2 Tim. 4.6. And many Martyrs, who went as willingly to die, as to dine. One of them called is his wedding-day, and invited his friends thereunto: Others, filled with the Holy Ghost, so rejoiced, that they were misjudged by their adversaries, to be drunk with wine, Act. and Mon. fol. 1653. wherein is excess; as Morgan falsely objected to Mr. Philpot, in a conference. Vers. 20. Ye shall offer up a cake] As an homage-penny, as acknowledging God, the chief Lord of all; and as craving his leave to partake of his creatures. Vers. 22. And if ye have erred, and not observed] Not serving of God, not sacrificing is a sin, Mal. ●. 18. Eccles. 9.2. Not robbing only, but the not relieving of the poor, was the rich man's ruin, Luk. 16. Omission of diet breeds diseases, so doth omission of duty: and makes work for hell, or for the Physician of our souls. Vers. 24. By ignorance] Or infirmity, incogitancy, inadvertency; for such there is a pardon, of course, ready sealed by God in Christ: else we might die in our sins, while the pardon is providing. Vers. 30. But the soul that doth aught presumptuously] When the heart at any time deliberates, (saith a learned Divine;) and yet that word is not sufficient, to express it; D. Preston of God's Alsuff. but when the heart works according to its own proper inclination; and then wilfully disobeyes the Lord, in any commandment; certainly then it casts God away. And this is that great offence, Psal. 19.11. [The same reproacheth the Lord] As if he wanted, either wisdom to observe, or power to punish, such as take themselves to be out of the reach of his rod, See Ezek. 20.27. Vers. 31. That gathered sticks upon the Sabbath day] This he did with an high hand (as vers. 30) in contempt of God and his Law. Mr. Abbots his sermons. The base sort of people in Swethland do always break the sabbath, saying, that 'tis only for gentlemen to keep that day: How much better that poor Indian in new-England, who coming by, and seeing one of the English profaning of the Lords day, by felling of a tree, said unto him, New-Engl. firstfruits. pag. 4. do you not know, that this is the Lords day? Much machet man, i.e. Very wicked man, what, break you God's day? The best and wealthieft of the jews, (to prevent servile work on the Sabbath day,) with their own hands chop the herbs, sweep the house, Buxtorf. Synagog. cleave wood, kindle fire, etc. on the day before. Vers. 38. That they may make them fringes] See the Note on Mat. 23.5. [Aribband of blue] This sky-colourd ribbon band taught them, that though their commoration was on earth, their conversation should be in Heaven, Philip. 3.20. CHAP. XVI. Vers. 1. THe son of Izhar] And so cozen german to Moses and Aaron; for Izhar was brother to Amram their father, Exod. 6.18. [Sons of Reuben] Who being next neighbours to Korah in the Camp, were the sooner corrupted by him. Waque corrupta livorem ducit ab ●●a. Juven. Vers. 2. Princes of the Assembly] A very dangerous conspiracy: For as in a beast, the body follows the head; so in that bellua multorum capitum, the multitude. Great men are the looking-glasses of the Country; according to which, most men dress themselves: their sins do as seldom go unattended, as their persons: Height of place ever adds two wings to sin, Example, and Scandal, whereby it soars higher, and flies much further. Vers. 3. Against Moses, and against Aaron] They were against both Magistracy and Ministry, (as our late Levellers,) and would have brought in Anarchy, that every man might offer his own sacrific●● and do that which is good in his own eyes: Regnum Cyclopicum. Vers. 4. He fell upon his face] As a suppliant to them, not to proceed in their rebellion; or rather to God, not to proceed against them for their sin. Vers. 5. And he spoke unto Korah] By the instinct of the Spirit, who had given into his heart a present answer to his prayer, and furnished him with this answer. Vers. 7. Ye take too much upon you] He retorts that upon them, that they had falsely charged upon him and Aa●on: So doth Elias upon Ahab, 1 King. 18.17.18. So do we worthily upon Popery, the charge of novelty: When a Papist tauntingly demanded of a Protestant, Where was your Religion before Luther? he was answered, In the Bible, where yours never was. Vers. 8. ye sons of Levi] He took these to task apart; as hoping, haply, to withdraw them from their purpose, and to hid pride from them, Job 33.17. but they proved uncounsellable, incorrigible. Vers. 9 Seemeth it but a small thing] Whiles these ambitious Levites would be looking up to the Priests, Moses sends down their eyes to the people. The way not to repine at those above us, is to look at those below us. Vers. 10. And seek ye the Priesthood also] Ambition is restless and unsatisfiable; for, like the Crocodile, it grows as long as it lives. Vers. 11. And what is Aaron] q. d. Is it not God, whom ye wound through Aaron's sides? Saul, Saul, why persecutest thou me? Act. 9 Vers. 12. We will not come up] Sturdy rebels, ripe for destruction. See Prov. 29.1. with the Note there. One perhaps had knocked off, and is therefore no more mentioned. Satius est recurrere, quam male currere, as that Emperor said, Better stop, or step back, then run on to utter ruin. Vers. 13. That floweth with milk and honey] So they falsely, and maliciously speak of the land of Egypt, in derision of the land of Canaan, whereunto that praise properly belonged. Those that were born in hell, know no other heaven. Altogether a Prince over us] So their quarrel was against Moses his principality, though they pretended the Priesthood only at first. If the Ministry once be taken away, let the Magistrate see to himself; he's next. Vers. 14. We will not come up] Sc. to the place of judgement; so they add rebellion to sin, and justify their treasonful practices; as did Ravilliac, Faux, Saunders, others. Vers. 15. And Moses was very wrath] Or, very sore grieved. He might have said, as One once did, Felix essem si non imperitassem; Happy had I been, if I had never been in place of authority. Egypt is said, by Seneca, to have been loquax & ingeniosa in contumeliam praefectorum provincia, in qua qui vitaverit culpam non effugit infamiam, a Province apt to find fault with, and to speak hardly of their Rulers, though never so innocent. These rebels had, haply, learned those Egyptian manners, by living so long amongst them. [I have not taken one ass from them] Moses was not of them, that follow the administration of justice as a trade only, with an unquenchable and unconscionable desire of gain. This is but robbery with authority, and justifies the common resemblance of the Courts of justice to the Bush: whereto while the sheep flies for defence, in weather, he is sure to lose part of his fleece. Vers. 16. Thy company] Or, thy congregation, thy faction, or Church-Malignant, as Psal. 26.5. Act. 19.32, 40. Vers. 17. And take every man his censer] Which they had ready provided, when first they combined to thrust themselves into the Priest's office. Vers. 18. And stood in the door] Such an impudence had sin oaded in their faces, that they stood stouting it out before the Lord; and made open profession of their wickedness: there was no need to dig, to find it out, Jer. 2.34. for they set it, as it were, upon the cliff of the rock, Ezek. 24.7. Vers. 19 All the Congregation] Not his own company only▪ for the whole multitude was too ready to favour his attempt, as he persuaded them God also would: his design being to introduce an equal popularity, an ochlocraty, that Rule of rascality, as One calleth it. Vers. 21. Separate yourselves] Good men are taken away from the evil to come. When God pulls away the pillars, what will become of the building? Lot was no sooner taken out of Sodom, but Sodom was taken out of the world. Vers. 22. The God of the Spirits] The Former and Father of Spirits, Zech. 12.1. Heb. 12.9. that giveth to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life and breath, Act. 17.25. in whose hand is the soul of all living, and the spirit of all flesh, Job 12.10. Vers. 24. Get you up from about] Save yourselves from this untoward generation, Act. 2.40. force yourselves from them, stave them off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the word signifies, 2 Thess. 3.6. and we charge you in the name of our Lord Jesus Christ, to do so; ut scias quàm aegrè divellimur, saith One. Vers. 26. Lest ye be consumed] See vers. 24. and the Note on Revel. 18.4. Hamath fares the worse, for lying so near Damascus, Zech. 9.2. St. John sprang out of the Bath, where he found Cerinthus the heretic. Vers. 27. Came out and stood] Asdruball outfacing Moses, and scorning the judgement threatened. Deus quem destruit dementat; Hardened sinners make no more of God's dreadful threaten, then Behemoth doth of iron weapons, which he esteemeth as straws. Vers. 28. Hereby ye shall know] Thus he engageth the truth and honour of his office upon a miracle. But now he that expects a miracle, is himself a miracle, saith Augustine. Let Papists brag of their lying wonders, 2 Thess. 2.9. We dislike not altogether that observation of Gretser the Jesuit, Tam sterilis & deserta est Lutherana & Calviniana secta, ut diabolus ne dignetur quidem per eam aliquid fallacium & umbratilium prodigiorum aggredi, saltem frequenter & palam. So dull and dry is the Lutheran and Calvinian Sect, that the devil daynes not to work any, or not many miracles, amongst them, as he doth among the Catholics. Vers. 29. The common death of all men] Ne quisquam sua mor●e defunctus est, said Suetonius of Caesar's murderers; So may we say of our powder-plotters, your sin will find you out. Vers. 30. Quick unto the pit] Not into hell, as the Papists conclude from this text; for how could their houses and goods go down to hell, vers. 32? and who would not hope that some of them were innocent, some penitent? The punishment they suffered in being buried alive, was very miserable; and so accounted by the Heathens, who served their vestal virgins in this sort, that had been deflowered. Vers. 31. As he bade made an end of speaking] Dictum factum, So it is still, Joh. 20.23. Vengeance is every whit as ready in God's hands, as in his Ministers mouths, 2 Cor. 10.6. Vers. 32. And the earth opened her mouth, and swallowed them up] So it did a great part of Antioch, by a horrible earthquake, Anno, 527. for their horrible heresies and blasphemies there broached, by the Bishops, and defended by the people. So lately, Pleurs in Italy. Vers. 33. And they perished from among] So the powder-plotters here; and before them the Northern rebels. That rebellion, saith One, like the bubbles which children blow up into the air, was no sooner blown up, then blown out, and fell into the eyes of those, which with blasts of ambition and superstition, held it up. Vers. 34. Lest the earth swallow us up also] Let the destruction of others, be a terror to us; that we may wash our feet in the blood of the wicked, Psal. 52.6. But he that is swallowed up with earth, (as K●rah) his ears stopped, his heart stuffed with earth, shall have earth enough when he dies, but of heaven little enough. Vers. 35. And there came out a fire] By fire they sinned, and by a fire they suffer: Per quod quis peccat, per idem punitur & ipse. Vers. 37. For they are hallowed] And therefore may not be turned to any other use. Vers. 38. These sinners against their own souls] So are all such, as spend the span of this transitory life, after the ways of their own hearts, and thereby perish for ever. Sin is the souls poison; yet how hearty do men feed upon it, as Tartarians do upon dead horses; as the maid, in Pliny, did upon Spiders; as the Turkish galley-slaves do upon Opiuns, an ounce whereof they will eat at once, as if it were bread. Vers. 40. To be a memorial] God cannot abide to be forgotten; and they are worthily made examples, that will not take them; as that second Captain, 2 King. 1. Vers. 41. But on the morrow] That after conviction, they should so soon again rebel, and run away with the bit in their mouths, was prodigious contumacy. Vers. 42. And behold the cloud] Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, as out of an Engine, appears for his distressed servants. Vers. 46. For there is wrath] Moses is quick-sighted, and spies it at first setting out. By how much more faithful and familiar men are with God, so much earlier do they discern his wrath. Vers. 47. The plague] Which ran as a fire in a cornfield. Vers. 48. And he stood between] A clear type of Christ. CHAP. XVII. Vers. 2. TAke of every one of them a r●d] Or, staff; the ensign of their honour, Num. 21.18. and of their civil authority, Psal. 110.2. Jer. 48.16, 17. a sufficient witness against them, that the Priesthood belonged not to them. Vzziah smarted for invading it. George Prince of Anhalt, was a singular example, M●l●h, Adam. qui primus & unus ex omni Principum Germanorum numer●, subdi●●s suos ipse & viva voce & scriptis editis de via salutis erudiret, who was the first, and the only Germane Prince, that both by preaching and writing, taught his Subjects. Vers. 5. And I will make to cease] But than he must do more than work miracles. For such is the habitual hardness of men's hearts, as neither Minister, nor misery, nor miracle, nor mercy, can possibly mollify. Nothing can do it, but an extraordinary touch from the hand of heaven. Vers. 8. And bloomed blossoms] 1. For a testimony of Aaron's calling from God, to the honour of the Priesthood. 2. For a type of Christ the branch, growing out of the stem of Jesse, Esai. 11.1. 3. For a figure of the Ministry of the Gospel, which although to profane persons, it seem a dry, barren, and vanishing voice, yet it bloometh and flourisheth in the hearts of Gods Elect. And surely, fruitfulness is the best argument of our election, and that we are called of God. For not only all the plants of his setting, but the very boughs cut off from the body of them, will flourish. 4. For a lively representation of a glorious resurrection. At the French massacre, Aug. 25.1572. in the Churchyard of St. Innocent at Paris, a certain bush suddenly bloomed about the middle time of that bloody day, at an unusual time of the year: The Papists boasted, Epitome hist. Gallicae. p. 149. that God by that miracle, shown his good liking of that massacre they had made. But the Protestants took it for a confirmation of their religion, and a testimony of their innocency. CHAP. XVIII. Vers. 1. SHall bear the iniquity] i.e. the punishment of whatsoever iniquity is done in the Sanctuary: Sin and punishment come under one name, as being tied together with chains of adamant: where the one dines, the other will sup; where the one is in the saddle, the other will be upon the crupper. Nemo crimen gerit in pectore qui non idem Nemesin in tergo; Sin doth as naturally draw and suck judgements to it, as the loadstone doth iron, or Turpentine fire. The iniquity of your Priesthood] Priests than are not Angels, free from sin, as that Popish Postiller dreamt and drew from Exod. 30.31, 32. Cajetan confesseth of the Popish Prelates, that whereas by their places, they should have been the salt of the earth, Comment. in Matth. they had lost their favour, and were good for little else, but looking after the rites and revenues of the Church. John Hus complains of the Priests of his age, Bellum Hussiticum, pag. 9 that Multa quae i●i ordinem dicunt, omntum rerum in Christianismo confusionem pariunt, Many things that they call order, bring all into confu●on. Non arbitror inter Sacerdotes multos esse qui salvi fiant, Hom. 3. in Act. I believe few of our Priests will be saved, saith chrysostom, of those of his time. And from the Prophets of Jerusalem, is profaneness gone forth into all the land, saith Jeremy, Chap 23.15. Vers. 3. And you also die For your othermen's sins which you have not prevented, or prohibited. Qui non, cum potest prohibet. jubet. Vers. 7. As a service of gift] So our Saviour counts and calls his work a gift, joh. 17.4. I have finished the work which thou gavest me to do. Any employment for, and about God, is a special favour, a high honour. Vers. 9 Which they shall render unto me] As a recompense for some trespass against me, Numb. 5.8. Levit. 6.6. Vers. 10. In the most holy place] i.e. In the Priests Court. Vers. 12. All the best of the oil] Heb. the fat. God can afford the Ministers the best of the best; though the most nowadays, think the worst too good for them Which they shall offer] Not appointing them how much, but leaving that to the people's liberality. And what that was, let Philo the Jew speak, who well knew the customs of his own nation, and tells us, that all things due to the Priests, were paid very freely, Philo lib. de sacerdot. honour. and most cheerfully. At haec gens debitam pecuniam lubens gaudensque depromit, saith He; This people willingly, and with rejoicing, draw out their money for the Priests, not as if they gave, but received rather, adding happy ominations and gratulations. Vers. 13. And whatsoever is first. ripe] See what an honourable maintenance, and liberal entertainment God himself assigneth to the Levitical Priesthood; and shall the Ministers of the Gospel be held to hard allowance? Gal. 6.6. 1 Cor. 9.7, 9 Ad tenuitatem beneficiorum necessario sequitur ignorantia Sacerdotum. Panormit. Vers. 14. Every thing devoted] Unless devoted to some particular use, Levit. 27.28, 29. Vers. 18. And the flesh of them shall be thine] And besides these here touched, they had other revenues of no small value, as their cities, Suburbs, glebe, Num. 35. etc. that they might be encouraged in the law of the Lord, 2 Chr. 31.9. Vers. 19 It is a covenant of salt] So 2 Chron. 13.5. that is, inviolable, i● corruptible, non computrescens vetustate, saith Flacius, Pierius also tells us, that amity and friendship was symbolised by salt, corpora enim solidiora facit, & diutissime conservat, for it's consolidating and conserving property. Vers. 21. For their service which they serve] No man did so much as shut the doors of God's Sanctuary, or kindle a fire on his altar, for nought, Mal. 1.10. Vers. 22. Neither must the children] But only God's Kinsmen, (the I riests and Levites) as they are called, Levit. 10.3. according to some translations, or his nighones. Vers. 31. For it is your reward] Or, wages, which you dearly earn, and may justly call for. So Luk. 10.7. CHAP. XIX. Vers. 2. THis is the ordinance of the law, which] An ordinance, a law, a commanded law: All this, to show the peremptoriness of the Lord in this point; that unless we lay hold upon the blood of Christ prefigured by this red heifer, we cannot escape the damnation of hell. [That they bring thee] At a common charge; because for a common good. All the Congregation must get them a bloody Saviour. A red heifer] Typing out Christum cruentatum, Christ covered with his own blood: See Esay 63.1, 2. white and ruddy, Cant. 5. as the Church says of him; Tam recens mihi Christus crucifixus, ac si jam fudisset sanguinem: Luther. The pressure of his sufferings made him sweat great drops, or rather clods of blood, in a cold night; besides what afterwards issued from his many wounds in his head and body. [Never came yoke] Christ never bore the yoke either of sin or servitude. He laid down his life of himself, Joh. 10.17, 18. See Heb. 9.13, 14. he was not subject to any command of man, Luk. 2.44. joh. 2.4. Vers. 3. To Eleazar the Priest] To assure him of the succession of the Priesthood. Besides, it was fit he should be defiled, than his Father, vers. 7. Hereby, also, might, haply, be foretold, that the Priests should kill Christ: but they were but our workmen; we should look upon him whom we have pierced, and mourn over him, Zech, 12.10. that the fountain opened for sin, and for separation from uncleanness, (see ver. 9 of this chapter,) may be free to us, the Kings-Bath of Christ's blood, Zech. 13.1. without the Camp] Signifying, that Christ should be taken from all earthly comforts, and crucified without the gate, Heb. 13.12. [Before his face] So was Christ, before God's face; yea his Father laid upon him with his own hand; and let lose all the powers of darkness at him. Vers. 4. Shall take of the blood with his finger] Not with his whole hand. Christ's blood must be touched, or applied, with great discretion and reverence; our practice also must be died in Christ's blood, Vers. 5. Shall he burn] To set forth Christ's ardent love, and bitter sufferings. Love itself is a passion; and delights to express itself, by suffering for the party beloved. Vers. 6. Cedar-wood, and hyssop, and scarlet] Hereby was signified, that Christ howsoever in respect of our sins he was burnt up with the fire of his Father's wrath; yet by the everlasting Spirit, whereby he offered up himself, without spot, to God; and by the gift and graces of it, he was a full sacrifice of a sweet-smelling favour to God, to purge offences, Heb. 9.14. Psal. 51.9. Vers. 7. The Priest shall wash his clothes] To show the contagion and pollution of sin, 2 Cor. 7.1. and imperfection of the legal Priesthood. [unclean until the Evening] So vers. 8. and 10. We had need take time till the Evening, to humble our souls, and bewail our unworthiness of the blood of Christ. Vers. 9 And a man that is clean] Hereby is meant, the Gentile purified by faith, (as One well observeth,) the gathering of the ashes, is the applying of the merits of Christ, and laying hold of the mysterìes of his Kingdom. The laying up of the ashes imports, that the Christian accounts Christ's merits his chief treasure. The clean place, is the clean heart: Without the Camp, notes, that the Gentiles were strangers from the Commonwealth of Israel, etc. These ashes kept for the Congregation, show the fullness of Christ's merits for all his people; when he saith, it is to make a water of separation, it notes, that our sins separate betwixt us and our God. But now in Christ Jesus, we who sometimes were far off, are made nigh by his blood, Ephes. 2.13. Vers. 10. Shall wash his clothes] To note, that even the nearer a Christian comes to the merits of Christ, the more he is affected with the sense of his own uncleanness; yea he retains it till Bven, that is, till death. Vers. 11. He that toucheth] To teach them to observe God's cu●se in death, and to avoid the society of sinful men. Vers. 17. And running water] Signifying the ashes of Christ's merit, and the water of his Spirit. See 1 Cor. 6.11. joh. 7.38, 39 Vers. 18. Shall take hyssop] No benefit by Christ, without mortification of sin. CHAP. XX. Vers. 1. I In the first month] To wit, of their fortieth year, after they came out of Egypt. For from this Chapter, to the end of Deuteronomy, are described the passages of the last year, only of their journeying in the wilderness: little being regarded, of the thirty eight years, since the Spies report. [And Miriam died there] A good woman, and of great use to the people in their travels, Mic. 6.4. But once she raised a great storm, against her brother's wife, Chap. 12.1. about precedency, probably: as did likewise in this kingdom, Anne Stanhop Duchess of Somerset, against Katherine Parr, Life of Edw. 6. pag. 81. Camb. Elis. fol. 356. Queen Dowager, wife to her husband's brother, the Lord Admiral, in the days of King Edward the sixth. This Anne died Anno Dom. 1587., being 99 years of age. Miriam could be no less, likely, than 130; taking her to be the same, that was set to watch what would become of Moses, when he was laid out in an Ark of bulrushes, Exod. 2.4. Ver 3. And the people chod] Wanting both water and patience, they broke the peace with their Superiors. See the Note on Chap. 15. vers. 15. Vers. 4. And why have ye brought up] See how this new generation doth patrissare: this is but the old coccysmus of those ancient Malcontents, Exod. 17.2. So much the worse in these, because they made no better use of Gods dealing with their fathers, Dan. 5.22. Vers. 5. Neither is there any water to drink] Thirst, a most eager appetite, eneagreth their affections, and makes them thus hot with Moses. Vers. 8. Take the rod] God puts up their rebellion, and satisfies their thirst by a miracle. [Speak unto the rock] He is not bidden now to smite it; as once, Exod. 17.6. which because he did unbidden, God was deeply displeased, as some are of opinion. Vers. 9 And Moses took the rod] The same rod, that once smote the river, to destroy the Egyptians. The same word, is a savour of life to believers, 2 Cor. 2.16. and of death to unbelievers. Vers. 10. Hear now ye rebels] They could hardly hear; for the belly hath no ears; and their tongues scarce knew, to utter any language, but that of Samson; Give me water, or I die, Jud. 15.18. But why did Mosos speak to them, when he should have spoken to the rock only? vers. 8. This was ill; but worse to speak so unadvisedly: He struck at the rock, and, as ready almost to split against it, he makes two arguments against it. 1. Hear now ye rebels. q.d. Will the Lord ever give water to such rebels? 2. Shall we give you water out of the rock? will that ever be done? To fetch fire out of a flinty rock, is far more likely; but to distil water out of it, how can that be done? Lo Moses is staggered, Bucolc. and now at a stand. Ade● nihil est in nobis magnum, quod non queat minui; the strongest faith, much assailed, may flag, and hang the wing. The best carry their treasure, but in earthen vessels; which dashing against the rock of unbelief, miseras rimas ducunt, etc. leak pitifully. Vers. 11. He smote the rock twice] In a great heat, and pang of passion. Horat. — qui non moderabitur irae, Infectum velit esse dolor quod suaserit, et mens. Sometimes both grace and wit, are asleep in the holiest and wariest breasts. The best may be miscarried by their passions, to their cost. And the water came out abundantly] This cleaving of the hard rock, was a work of Omnipotency, Psal. 78.15. The works of God are, Luther. in contrariis mediis. This rock was Christ, 1 Cor. 10.4. fitly compared to a rock. 1. For despicable appearance, Isai. 53.2, 3. 2. Next, for exaltation, and advancement. 3. For firmness and stability, Mat. 16.18. 4. For scandal, and offence to the wicked, Rou●. 9.32. 5. For weight and danger, Mat. 21.44. [And their beasts also] The wicked, in like sort, coming to the Lords Supper, do receive there panem Domini, not panem Dominum. Vers. 12. Because ye believed me not] Ye could not conceive, and were not very willing, that I should show such favour to so undeserving a people: so measuring my thoughts, by your thoughts, and my ways, by your ways, Isai. 55.8. casting me into a dishonourable mould, as it were; and this publicly, before all the people. [Therefore ye shall not bring] So God was unto them, a God that forgiveth, and taketh vengeance of their practices, as the Psalmist saith, Psal. 99.8. Repentance may come too late, in regard of temporal chastisement, as here it did, Deut. 3.24, 25. Vers. 13. And he was sanctified in them] By overcoming their evil with good; striking the rock for them, when he might justly have stricken them, with utter destruction. Man's badness interrupteth not the course of God's goodness; his unbelief maketh not the faith of God without effect, Rom. 3.3. Vers. 14. Thus saith thy brother] A brother is born for adversity, Prov. 17.17. and good blood will not belly itself. But a brother offended is harder to be won, than a strong city: and their contentions, are like the bars of a castle, Prov. 18.19. Vers. 16. Sent an Angel] This was Christ: or, (as some would have it) Moses: like as Phineas is thought, to be that Angel at Bochim, ●udg. 2.1. Vers. 17. We will not pass] So should a Christian bespeak the world: Let us pass through thy country; we will neither touch nor taste of thy cates, but go by the King's highway; that good old way, that God hath scored out unto us; until we arrive at the key of Canaan, at the Kingdom of Heaven. Vers. 18. Thou shalt not pass] As fearing what so great an army once got in might do; they are not usually so easily removed. It was therefore great injustice in Pope julius, to excommunicate and depose John, King of Navarre, as an heretic, and public enemy to the See Apostolic, because being himself a Peer of the Realm of France, and having a great part of his patrimony in that country, he would not suffer the Spaniard (the Pope's Champion,) to lead an army through his country, Guicciard. lib. 2. against the French, (his Leige-Lord) and deliver to him three of the strongest castles, he had in his kingdom. CHAP. XXI. Vers. 1. ANd took some of them prisoners] 〈◊〉. sore affliction, worse than any of those outward crosses that job suffered, whose captivity therefore, (as that which comprehended all the rest;) God is said to have turned, Chap. 42.10. Barbarossa the Turkish General, returned from Tunes, Turk. hist. fol. 750. towards Constantinople, with such a multitude of poor Christian captives, shut up so close under hatches, among the excrements of nature, that all the way as he went, almost every hour, some of them were cast dead overboard. The late Duke D'Alva, Grimst. hist. of Netherl. Governor of Flanders, roasted some of his prisoners to death, starved others, and that even after quarter; saying, though he promised to give them their lives, he did not promise to find them meat. In our late troubles, it was a like difficult thing, to find among our enemies, a wicked man in their prisons, or a godly man out of them: where some were little better used, than those that are taken by the American Cannibals, and are eaten up alive, and by degrees, to the unutterable aggravation of their horror and torment. Vers. 2. And Israel vowed a vow] This is the way to prevail with God, as jacob found it, Gen. 28.36. Who is therefore called, the father of vows. Concerning vows, See the Note on that text, Gen. 28.20. Verse 3. Delivered up the Canaanites] This King Arab, heartened with his former success, might (as Guicciardine saith of Charles the eight of France, Guicciard. in his expedition against Naples;) come into the field like thunder and lightning, but go out like a snuff: more than a man at first, less than a woman at last. Vers. 4. Discouraged because of the way] So are many in their voyage towards Heaven, which is an afflicted way, Mat. 7.14. strawed with crosses, Act. 14.22. Indeed, if men could go to heaven in a featherbed, or pass è coeno in coelum▪ à deliciis ad delicias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. feed on manchet, tread on roses, fly to heaven with pleasant wings, none should be so forward as they. But to go through fire and through water, Psal. 66.12. to run with patience, the race that is set before them, Heb. 12.1 and through many tribulations, to enter into Heaven, this they like not. Theotimus in Ambrose, would rather lose his sight, than his sin: Vale lumen amicum, said he, when forbidden wine, as naught for his eyes. Beetles love dunghills better than ointments; and swine love mud, better than a garden: so do swinish Epicures prefer earth to heaven, etc. Vers. 5. This light bread] See the Note on Chap. 11.6. Vers. 6. Fiery Serpents] Heb. Seraphin, from their burning heat, whereby these ingrateful Israelites, that causelessly cried out of thirst, had somewhat given them to cry for. Their tongues so full of deadly poison, and set on fire from hell, are now parched and scorched with venomous heat and torments, the likest hell of any other. These serpents are here called Seraphims: that old serpent the devil, can transform himself into an Angel of light. Vers. 7. Pray unto the Lord] Prayer is the best lever at a dead lift. Vers. 8. Make thee a fiery serpent] i.e. The similitude of such a one; an unlikely means to effect such a cure. Yea some writ, that it is deadly for those that are stung with a serpent, to look upon brass. Certain it is, that this cure was not wrought by any thing in the nature of the brazen serpent, but by the institution and ordination of God, to be also a type of Christ; a noble and notable figure of Christ lifted up on the cross, joh. 3.16. or rather in his ordinances, Gal. 3.1. They that looked upon their sores, and not upon the sign, died for it: As those that looked on the sign, though but with one eye, though but with a squint eye, or but with half an eye, they were healed presently: So they, that fix their eyes upon their sins only, and not upon their Saviour, despair and die; but those that look to Christ, being faithful in weakness, though weak in faith, are sure to be saved: It is, but, look up and live. Only look up, (as they did that were wounded,) weepingly, wishly, pitifully, cravingly: See and sigh, look upon him whom you have pierced; let your sins be, as so many hazael's, to you; and your hearts, as so many Hadadrimmons, Zech. 12.10, 11. Vers. 14. In the book of the wars of the Lord] This book here cited by Moses, is now either lost, or at lest latent. It was not any part of the Canon, (for God hath provided, that not one hair of that sacred head is diminished;) but as the Chronicles of England, or some famous Poem. Vers. 16 And I will give them water] Now that they murmured not, they might have any thing, Psal. 34.10. Only we must be content to wait God's time; (Is it fit to send for the Prince by a post?) or to want that particular mercy, if God see it meet; being content that God be glorified, though we be not gratified. Surely if God saw us thus studying his share more than our own, we might have what we would, and God even think himself beholding to us; as one phraseth it. Vers. 17. Then Israel sang this song] A sign of that Christian joy, Isai. 12.3, 4. Vers. 18. The Prince digged the well] Called there-hence Beer-elim, Plin. i.e. the Well of the mighty ones, Isai. 15.8. Nunquam vilior erat annona Romae, quam cum terram colerent iidem qui remp. regerent: quasi ganderet terra laureato vomere scilicet, et aratore triumphali. [With their staves] Those Ensigns of their honour, they made to be instruments of the common good. See the Epist. dedicat. set before my Notes upon john. Vers. 22. Let me pass] See the Note on Chap. 20.17. Vers. 23. And Sihon would not] He durst not trust them: Deut. 2.30. Men muse as they use: God had also hardened his heart, that he might come forth, to fetch his own destruction. judgement need not go to find wicked men out, they run to meet their bane. Vers. 27. Wherefore they that speak in proverbs] Or bywords, by way of derision, as Deut. 28.17. Habac. 2.6. ballad-makers, Poetasters, that penned popular songs, such as this was. Vers. 30. We have shot at them] Great swelling words of vanity, uttered by the conquering Amorites: How much better our Henry the fift, who after his victory at Agincourt, gave strait order, Dan. hist. pag. 101. that no ballad or song should be made or sung, more than of thanksgiving to God, for his happy victory: and that nothing that might tend to ostentation, or boasting of the valiant, or cowardly act of any, should be set forth. CHAP. XXII. Vers. 1. IN the Plains of Moab] Once of Moab, then of the Amorites, now of the Israelites.] Lands and Lordships often change masters; adeò nihil certi est in rebus humanis, etc. In the greatness of the Turkish Empire is at this day swallowed up the name and Empire of the Saracens, the most glorious Empire of the Greeks, the renowned Kingdoms of Macedonia, Peloponnesus, Epirus, Bulgaria, Servia, Bosnia, Armenia, Cyprus, Syria, Egypt, Judaea, Tunes, Argeirs, Media, Turk hist. Preface. Mesopotamia, with a great part of Hungary, as also of the Persian Kingdom; and (besides all those famous Churches spoken of in Scripture) so much in Christendom, as far exceedeth that which is thereof at this day left; yet, no doubt, Time shall triumph over this so great a Monarchy, when it shall but then live by fame, as others now do. It laboureth with nothing more already, then with the weightiness of itself. Vers. 3. And Moab was distressed] Or, was irked, fretted, vexed: And yet Moab was allied to Israel, eased by them of a troublesome encroaching neighbour Sihon, and assured by them, that they would not meddle, or molest them. But being of a different religion, they were carried with Satanical malice against God's people, and sought their ruin. This is the guise of graceless and absurd men, acted and agitated by the Devil. Vers. 4. Unto the Elders of Midian] Their neighbours and confederates. These are called the Dukes of Sihon, as having been subdued by his tyranny, whereof Israel had now freed them, and meant them no hurt, Num. 31.8. with Josh. 13.21. And Balac the son of Zippor] A politic and potent Prince, Mic. 6.5. not more valiant, then vigilant, ingeniose nequam, wittily wicked. Vers. 5. Balaam the son of Beor] The Devils Spel-man, as one calls him, a soothsayer, or sorcerer, called a Prophet, 2 Pet. 2.16. as false-prophets are called Diviners, Jer. 27.9. Vers. 6. Peradventure I shall prevail] Hence he is said to have warred against Israel, Josh. 24.9. He did not, because he durst not. Sed fieri dicitur, quod tentatur, aut intenditur, saith Ribera, on Amos 9.5. Vers. 7. With the rewards of divination] Which Judas calls, Judas 11. 2 Pet. 2.15. the wages of wickedness. The Athenians complained▪ that Philip, by his gold, had corrupted the Oracle of Apollo, which now did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 8. As the Lord shall speak unto me] Good words and wishes, may be found in hells-mouth; as wholesome sugar may be found in a poisoned cane; and a stone of great virtue in the head of a toad. The French have a berry, which they name, We de Spine, The grape of a thorn. Vers. 9 And God came to Balaam] So he came to Abimelech, to Laban, etc. he never concredited his word to these, as he did to the holy Prophets, of whom it is said, The Word of the Lord came to them. Vers. 13. For the Lord refuseth] Like a mercenary, and one that had a moneths-mind to the money, he hides from them that part of the answer, that might have kept them off from coming again to him, viz. Thou shalt not curse the people, for they are blessed; Auri sacra fames, etc. Vers. 15. And Balac sent yet again] So unweariable are wicked men, in pursuing and practising their evil designs. This is check to our dulness for the good of our souls: Oh how soon said and sated are we! Felix trembles, and yet at the same instant, covets and expects a bribe from Paul, who had some occasion to expect repentance of Felix. Vers. 17. For I will promote thee] Thus Satan tempted our Saviour, Matth. 4.8, 9 and the Pope Luther, offering him a Cardinalship, to hold his tongue; and proposing unto him the example of Aeneas Silvius, who casting away his opinions, became Pope; and of Bessarion of Nice, who of a poor Calover of Trapezond, Hist. of Coun. of Trent. 73. became a great renowned Cardinal, and wanted not much of being Pope. But Luther answered the messenger, Contemptus est a me Romanus & favour & furor; I care not for the Pope's proffers of any preferment. And when one counselled to try him with money, another more wise answered, Hem, Germana illa bestia non curat aurum, That Dutch-beast cares not for gold. But Balaam was not a man of Luther's make. Vers. 18. I cannot go beyond] Intùs Nero, foris Cato: loquitur hic ut Piso, vivit ut Gallonius: Audi, nemo melius; specta, nemo pejus. A preacher (as Quintilian saith of an Orator) should be Vir bonus dicendi peritus. A well-spoken and well-deeded person. Verse 19 Tarry also now this night, etc.] Very loath he was, to forgo so fat a morsel. His mouth even watered, his fingers itched to be dealing with Balac. He therefore detains the messenger, and will try again what may be done for them. Vers. 20. Rise up and go] God answers him according to the idols of his heart; bids him go, (sigh he was set upon't) but at his utmost peril: like as Solomon bids the young man follow the ways of his own heart; Eccles. 11.9. but then follows that stinging But. Vers. 21. And saddled his ass] Which never runs fast enough after preferment, till horse and man and all to the Devil. Vers. 22. And God's anger] Deus saepè dat iratus quod negat propitius. _____ [And his two servants were with him] This false Prophet rides not without two men. God's Levite had one man, Judg. 19.11. O let not Ministers of the Gospel be slaves to others, servant's to themselves! Vers. 23. And the ass saw the Angel] Which Balaam saw not; his eyes were put out with the dust of covetousness, or dazzled at least with the glittering of the promised promotions. Vers. 24. But the Angel] If an Angel stand in the way of a sorcerer's sin, how much more ready are all those heavenly Spirits to stop the miscarriages of Gods dear children! Surely, as our good endeavours are oft hindered by Satan; so are our evil, by good Angels: else were not our protection equal to our danger, and we could neither stand nor rise. Vers. 27. She fell down under Balaam] And so condemned her master's madness, 2 Pet. 2.16. Polybius in his history saith, Whereas Man is held the wisest of all sublunary creatures, to me he seemeth the most foolish of all other. For whereas other creatures, when they have once smarted, will come no more there: (as the Fox returns not rashly to the snare, the Wolf to the pitfal, the dog to the cudgel, the horse to the hole where he hath been stalked, etc.) solus homo ab aevo ad aevum peccat, ferè in iisdem; Man only falls into the same offence and mischief from day to day, and will not be warned, till he be utterly ruined, as it befell Balaam. Vers. 28. And the Lord opened the mouth of the ass] Fear not therefore thine own inability and rudeness to reply in a good cause. There is no mouth, into which God cannot put words; and how oft doth he choose the weak to confound the wise? _____ [And she said unto Balaam] The Angel (some think) did speak in the Ass, as the Devil had done to Eve in the garden. Vers. 29. I would there were a sword] Pity, but a madman should have a sword; how much fit for him were that rod that Solomon speaks of, Prov. 26.3. Urs. 32. Because thy way is perverse] Thou art resolved to curse howsoever, and not to lose so fair a preferment; which he must needs buy at a dear rate, that pays his honesty for it. Better a great deal lie in the dust, then rise by such ill principles. I shall shut up with that excellent prayer of Zuinglius: Deum Opt. Max. precor, ut vias nostras dirigat: ac sicubi simus Bileami in morem, veritati pertinaciter obluc●at●ri, a●gelum suum opponat, Zuing. epist. lib. tertio. qui machae, 〈◊〉 suoe minis 〈◊〉 asinum (insci●am●t audaciam dico nostram) sic ad ma●criam assligat, ut fraclum pedem, hoc est, impurum illicitumque carnis sensum, auferamus▪ ne ultra blasphememus nomen Domini Dei nostri. CHAP. XXIII. Vers. 1. Build me here seven altars] Here in Baal's high-places, Chap. 22.41. A sinful mixture; such as was that of those Mongrels, 2 King. 17.28, 29. and their natural Nephews, the Samaritans, joh. 4. Ambodexters in their religion, which being grosser at first, was afterward refined by Manasseh a jew-priest, (such another as Balaam,) that in Alexander's time, made a defection to them, and brought many jews with him. Of Constantinus Copronymus it is said, (how truly I know not,) that he was neither jew, Heathen, nor Christian, sed colluviem quandam impietatis, but a hodg-podg of wickedness. And of Redwald King of the East-Saxons (the first that was baptised) Camden reports, that he had in the same Church, one Altar for Christian Religion, and another for sacrificing to devils: And a loaf of the same leaven, was that resolute Rufus, that painted God on the one side of his shield, and the devil on the other, with this desperate inscription; In ●trumque paratus; Ready for either, catch as catch may. Vers. 2. And Balak did] Ready to conform to any religion, so he might obtain his purposes. So did Henry the fourth of France; but it was his ruin: whiles he sought the love of all parties, aequè malo ac bono reconciliabilis, (as one saith of him,) he lost all: Whiles he stood to the true religion, he was Bonus Orbi, (as one wittily anagrammatized his name Borbonius,) but when he fell from it, Orbus boni. And surely, he was not like to stand long to the truth, who at his best had told Beza, Pelagose non ita commissurus esset, quin quando liberct, pedem refer posset. that he would launch no further into the sea, than he might be sure to return safe to the haven: some countenance he would show to religion, but yet so, as he would be sure to save himself. God abhors these lukewarm Neuter-passives, that are inter coelum terramque penduli, that halt between two, that commit Idolatry, between the porch and the altar, with those five and twenty miscreants, Ezek. 8.16. Vers. 4. I have prepared seven Altars] He boasts of his devotions, and so thinks to demerit God's favour: So those hypocrites in Esay, Chap. 58.3. Non sic deos coluimus, ut ille nos vinceret; we have not so served the gods, as that the enemy should have the better of us, said the Emperor Antoninus, the Philosopher. Vers. 5. And the Lord put a word in Balaams' mouth] The words thus put into his mouth, do but pass from him, they are not polluted by him, because they are not his: as the Trunk through which a man speaks, is not more eloquent, for the speech uttered through it: Balaam did not eat God's word, as jeremy did, Chap. 15.16. nor believe what he had spoken, as David, and after him Saint Paul did, Psal. 116.10. 2 Cor. 4.13. No more did Plato, Seneca, and other Heathens, in their divine sentences, Vers. 7. And he took up his parable] Or, pithy and powerful speech, uttered in numerous and sententious terms; and taken among the Heathen, for prophecies, or oracles: poëmata pro vaticiniis, etc. Poets were taken for Prophets, Tit. 1.2. and Poems, for prophecies. Hence their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein, opening a book of Homer, Hesiod, etc. they took upon them, by the first verse they lighted upon, to divine. Tragedians also, for their p●rables, or Master-sentences, were highly esteemed of old; insomuch as, after the discomfit of the Athenians in Sicily, they were relieved, who could repeat somewhat of Euripides. Out of Aram] Aram Naharim, or Mesopotamia; so called, because it is situate betwixt those two rivers of paradise, Tigris and Euphrates: This was Abraham's country; where, whiles he was it it, he served strange gods, Iosh. 24.2. Vers. 8. How shall I curse] He had a good mind to it; but did not, because he durst not: God stood over him with a whip, as it were; the Angel, with a sword in his hand, could not be forgotten by him. Virtus nolentium nulla est. Vers. 9 From the top of the rocks I see him] And have no power to hurt him. She heard me without daunting; I departed not without terror, Camb. Elis. when I opened the conspiracy against her life; howbeit, clothed with the best art I could, said Parry the traitor, concerning Queen Elizabeth: Achilles was said to be Styge armatus, but Israel was deo armatus, and therefore extra ja●tum. Lo the people shall dwell alone] That they might have no meddling with the heathen. God would not have them lie near the seacoasts, (for the Philistims lay between them and the sea,) le●t they should by commerce wax prouder, as Tyrus did, Ezek 27.28. and learn foreign fashions. See Esther. 3.8. Hence Iudae●, (though part of the continent,) is called an Island, Isai. 20.6. Vers. 10. Let me die the death] But he was so far from living the life of the righteous, that he gave pestilent counsel against the lives of Gods Israel: and though here in a fit of companction, Chap. 31.8. he seem a friend; yet he was afterward slain, by the sword of Israel, whose happiness he admireth, and desires to share in. Bern. Carnales non curant quaerere, quem tamen desiderant invenire, cupieuses consequi, sed non et sequi. Carnal men care not to seek that which they would gladly find, etc. some faint desires, and shortwinded wishes, may be sometimes found in them; but the mischief is, they would break God's chain, sunder happiness from holiness, salvation from sanctisication, the end from the means; they would dance with the devil all day, and then sup with Christ at night: live all their lives-long in Dalilah's lap, and then go to Abraham's bosom, when they die. The Papists have a saying, that a man would desire to live in Italy (a place of great pleasure,) but to die in Spain; because there the Catholic religion (as they call it,) is so sincerely professed. And a heathen being asked, whether he would rather be Socrates, a painful Philosopher, or, Croesus, a wealthy king? answered, that for this life he would be Croesus, but for the life to come, Socrates. Thus all men wish well to Heaven's happiness: but bad men find no more comfort of it, than a man doth of the Sun, when it shines not in his own Horizon. Balaam might here be compared to a stranger, that travelling a far country, seethe the state and magnificence of the court, and is admitted into the presence-chamber, which greatly doth affect him, though himself have no part or interest in the King. See the Note on Chap. 24.5. Vers. 11. What hast thou done unto me?] Hereby it appears, that Balac in serving of God, by building Altars, and offering sacrifices, did but serve himself upon God; as Ephraim bore fruit to himself, Hos. 10.1. and did ye fast to me, even to me? Zech. 7.5. Vers. 12. Must I not take heed to speak] See how these hypocrites mock one with another. Potest Augur Augurem videre, Cic. de Divinat. lib. 2. & non ridere? said Cato. V 13. From Whence thou mayst see them] And overlook them, as they say, witches do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Nescio quis teneros, etc. In Hebrew the same word signifies, both an eye and a fountain; to show, that from the eye, as a fountain, flows both both sin and misery. Vers. 16. Put a Word] See the Note on vers. 5. Vers. 18. Rise up Balac] The greatest potentate, must reverently attend to the word of God. Ehud, (though a fat unwieldy man,) stood up to hear a message from God, jud. 3.20. Euseb. Act. and Mon. So did Constantine the great, and our Edward the sixth hear sermons standing, and usually uncovered. Vers. 19 That he should repent] When at any time God is said to repent, it is Mutatio rei, non dei, effectus non affectus, facti non consilii, it is not a change of his will, but of his work. Vers. 20. Behold, I have, etc.] A bad man, may bless by command from God, and he say Amen to it. The precious stone Lyncurie, may issue out of the body of the Lynx, an unclean and spotted beast. Vers. 21. He hath not beheld iniquity] Of this place of Scripture, we may say as we did of another: This verse had been easy, had not Commentatours made it so knotty. The sense I like best is, that at this time, when Balac hired Balaam, there was no peecatum flagrans, no foul sin of that people, flaming in the eyes of God, or stinking in his nostrils; and therefore there could be no enchantment against them, vers. 23. Whence that devilish counsel of his to Balak, to set fair women a fore them, to entice them to adultery and Idolatry, and so to put them under God's displeasure. But what strange inferences are those from this text, that God sees no sin in his elect; that the very being of their sins, is abolished out of his sight; that God is never displeased with his people, though they fall into adultery, or the like sin, no not with a fatherly displeasure? etc. CHAP. XXIIII. Vers. 1. HE went not as at other times] As being resolved to curse howsoever, and without God's leave; yea all despito di Dio (as that mouth of blasphemy Pope Juli●s the third, Act. & Mon. fol. 1417. once said in another case) to take his own course, whatever came of it. He set his face] As fully bend to do it, and nothing should hinder him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So our Saviour Christ steadfastly set his face to go to Jerusalem, Luk. 9.51. He steeled his forehead against all oppositions. Vers. 2. And the spirit of God came upon him] A common spirit, Mat. 7. a spirit of Prophecy: have not we Prophesied in thy name; said those castaways. In impiis quandoque sunt dona Dei, sine Deo. Psal. 68.18. God gives gifts to men, yea to the rebellious, for the use of his Church. A blind man may bear a torch in his hand, whereby others may receive benefit, though himself receive none, so here. Vers. 3. Whose eyes are open] And therefore can speak it of a certainty: for what is more sure than sight? q.d. Israel shall be blessed, and I will stand to it. He is blessed, yea and he shall be blessed, Gen. 28.33. Vers. 4. Falling into a trance] Asdruball was usual with the Prophets, Gen. 15. Dan. 8.17, etc. 2 Pet. 1.21. See the Note there; they were carried out of, and beyond themselves. And still Amor Dei est ecstaticus, neque juris Se sinit esse sui.— Vers. 5. How goodly are thy tents] It fareth with an hypocrite, as with a surveyor of lands, that taketh an exact compass of other men's grounds, of which he shall never enjoy a foot. See Chap. 23.10. Vers. 6. As the trees of lignaloes] An odoriferous sweet-smelling tree, growing in Arabia, which is said to be a country so sweet, that swine cannot live in it. Vers. 7. His seed shall be in many waters] He shall sow in locis irriguis, (as men are bid to cast their bread, their alms upon the Waters, upon the poor, as) upon a well-watered soil▪ (Eccles. 11.1.) such as is the land of Egypt, watered by 〈◊〉; which makes the ground so fruitful, that they do but throw in the seed, and have four rich harvests in less the● 〈…〉, Brunts voyage into Le●●●t. saith One that had been there. [He shall 〈…〉 King of the Amalekites, who was then 〈…〉 of those parts; and did, haply, think as 〈…〉 that proud Prince of Tyre, Ezek. 28. or, as the great 〈◊〉 of ●●taia; of whom it is reported, that every day, after health 〈◊〉, he causeth the trumpets to be sounded; by that sign giving leave to other Princes of the earth, to go to dinner. Vers. 8. God brought him forth out of Egypt] This he tells Balac, in answer to that complaint of his, Chap. 22.5. Behold, there is a people come out of Egypt, q.d. Come they 〈…〉, but not of themselves, but by God; who said, Out of 〈◊〉 have I called my son. Vers. 9 He lay down as a Lion] See the Note on Gen. 49.9. And cursed is he] Here the sorcerer pronounceth a curse upon himself; for he desired to curse Israel, and therefore in God's account he did it. Qui, quia non licuit, non facit, ille facit. Ovid. Vers. 10. And he smote his hands together] So doth God at the covetous person, such as Balaam was, Ezek. 22.13. Behold, I have smitten my hands at thy dishonest gain, which thou hast made, etc. Vers. 13. I cannot go beyond] Here was coloured covetousness, or a cloak of covetousness, 1 Thess. 2.5. See the Note there. God lets out the tedder to wicked men for a time, and then calls them back with shame enough to their task; lets them have the ball on the foot, till they come almost to the goal, and then defeats them of their great hopes; as he did this sinful couple. Balac had not his will, nor Balaam his wages; God fooled them both; pulling the morsel out of their mouths, that they had well-nigh devoured. Vers. 14. I will advertise thee] viz. what to do, as he did, Num. 31.16. Parasites propound to Princes, suavia poti●s quam sana consilia, pleasing but pestilent counsel, and so do officiously mischieve them; as the dragon is said to by't the Elephant's ear, and there-hence to suck his blood; that being the only place, that he cannot reach with his trunk to defend. Vers. 16. And knew the knowledge of the most High] The eye may be clear, while the hand is palsied. Balaam's great knowledge was but intuitiva, standing in speculation; it was not directiva vitae: he knew but by hear-say, as a blind man knows colours; his light served but to light him into utter da●kness. Neronis Quantus artifex pereo quadrabit in te peritum, & periturum. Vers. 17. I shall see him] So shall every eye, and those also that pierced him, Rev. 1.17. but not as Abraham saw him, and rejoiced; nor as Job, Chap. 19.25, 27. The pure in heart, only, shall see him to their comfort; as pure glass or Crystal lets in the light of the Sun. Some wicked have greater common gifts than the godly; as many metals are brighter and more orient than the heavens; yet as those metals are not so fit, either to receive, or convey the light of the Sun; so neither are the wicked so fit, either to take, or give toothers, the knowledge of salvationby the remission of their sins. A star out of Jacob] Jesus Christ the true Morning-Starr, Revel. 22.16. Joh. 1.9. that those Wisemen, Matth. 2. had heard of, (probably) either from the Chaldaean Sibyl, or from the jews in the Babylonish captivity; or from this Prophecy of Balaam: for he was an East-country-man, and uttereth here a very clear and comfortable Prophecy of the Messiah, by whom himself received no benefit. Cant. 4.12. Thus the Church (Christ's garden enclosed) may be watered thorough a wooden gutter, the Sun give comfortable light through a sluttish window; the field may be well sowed with a dirty hand; the bell call us to the Church, though it never enter itself, but by the sound; the Well may yield excellent water, though it have much mnd, etc. And destroy all the children of Seth] Heb. unwall; that is, conquer and subdue. Christ, by those rams-horns, by the foolishness of preaching, pulls down strong holds, 2 Cor. 10.4, 5. Vers. 18. And Edom shall be a possession] This was, literally, fulfilled in David, 1 Chron. 18.13. Psal. 60.8. but spiritually, and especially in Christ, Esay 63.1, 2, etc. who shall shortly subdue the Romish Edomite, 2 Thess. 2.8. Vers. 19 And shall destroy him] David in the history, 1 King. 11.15, 16. Christ in the mystery, Obad. 18. even all the Antichristian rout and rabble, Revel. 19.21. Vers. 20. First of the Nations] Or, principal; see vers. 7. Vers. 21. The Kenites] i. e. The Midianites, Judg. 1.16. & 4.11. mingled among the Amalekites, 1 Sam. 15.6, for whom they are, and far the worse; as Hamath did for Damascus, Zech. 9.2. Vers. 22. Until Ashur] Who, together with the Jews, carried captive all the neighbour Nations, jer. 25.9. Vers. 23. Who shall live when, etc.] The Assyrian (that rod of God's wrath, that overflowing scourge,) shall take all afore him, shall bereave millions of their lives; as Caesar is said to have done: and of Mahomet the first, Emperor of the Turks, Turk, hist. it is storied, that he had been, in his time, the death of 800000 men. Vers. 24. From the coast of Chittim] From Greoce and Italy. Those four great Monarches had their times and their turns; their ruins as well as their rise. Vers. 25. Returned to his place] Homewards he went; but stayed amongst the Midianites, and soon after came back to them, to receive money of them, saith Chazkuni; when he heard say of the plague, which had been in Israel, by his counsel: But as Shimei sought his servants, and lost his life; so Balaam, etc. CHAP. XXV. Vers. 1. TO commit whoredom] By the wicked counsel of Balaam, who knew well, that no one means hath more enriched hell, then beautiful faces; and therefore taught Balac to lay this stumbling block before the children of Israel; and is therein held, by some, to have sinned against the Holy Ghost. Howsoever, he goes out in a stench, as it is usually said of his Master, the Devil. Vers. 2. Unto the sacrifices of their gods] Unto their idol-feasts; for S●ne Cerere & Libero friget Venus; Gluttony is the gallery that lechery walketh thorough. [And bowed down to their gods] Nemo repentè sit turpissimus, by degrees, they were drawn to open idolatry. If a man's foot slip into hell-mouth, it is a miracle if he stop ere he come to the bottom. Principiis obsta dally not with the Devil; sin is very insinuative; and the old Serpent, if he once get in his head, will quickly wind in his whole body. Vers. 3. joined himself to Baal-Peor] Separated himself to that shame, Hos. 9.10. that abominable and shameless service of Priapus, (as Hierome and Isidore understand it) as Maachah the mother of Asa, seems to have done, 1 King. 15. and other filthy persons, whose fashion was, assoon as their sacrifice was ended, to step aside into the grove of their god, and there, like bruit beasts, promiscuously to satisfy their lusts, etc. Vah scelus infandum! Vers. 4. Take all the heads] The chieftains; their greatness might not bear them out. Potentes potenter torquebuntur. Hell is paved, said One of old, with the baldpates of shavelings, and with the crests of great Commanders; who had ever opposed with crest and breast whatsoever stood in the way of their sins and lusts. Vers. 5. Unto the Judges of Israel] Those of them that had not defiled themselves; else with what face could they punish others? or look upon those, that before their faces had been hanged up against the Sun, whose destruction was for ever to be remembered, Mic. 6.5. Vers. 6. In the sight of Moses] This man's face was hatched over with detestable impudence; he thought, it may be, that being so great a man, Plin. lib. 7. none durst meddle with him. Pliny reports of Proculus Caesar, that by him, viginti virgines intra dies quindecim foetum conceperunt. Lewis the 11. of France, inviting our Edward 4. to the French Court, Rectè erit cognate, saith He, Comineus, l. 6. jucundi vivemus & suaviter, teque oblectabis cum lectissimis foeminis, etc. (He should have added, But know, that for all these things, thou must come to Judgement: that would have, haply, Eccles. 11. allayed his lust, cooled his courage. And not have come in with his) Adhibebo tibi Cardinalem Borbonium; is, quicquid peccaris, pro ea quam habet potestate, facilè expiabit, Thou shalt take thy full pleasure, and then my Cardinal shall give thee full pardon. Vers. 7. He risen up] An heroical act, by an extraordinary motion; as was also that of Ehud: and therefore is not to be made a rule of practice; as Burchet conceited; when by this example, he held himself warranted, to kill a great personage in this Kingdom, whom he took to be a vicious man, and God's enemy. Vers. 8. And thrust both of them thorough] So they died in the flagrancy of their lust: as did likewise One of the Popes, taken in the act, and slain together with his harlot, by the husband of the adulteress. Mention is likewise made, by William Malmsbury, of one Walter Bishop of Hereford, Anno 1060. his offering to force his Sempster. She resisted what she might, Godw. Catal. but finding him too strong for her, thrust her shears into his belly, and gave him his deaths-wound. Vers. 9 Twenty and four thousand] Twenty and three thousand, saith S. Paul, 1 Cor. 10.8. insisting only in the special punishment of the people, who were provoked to sin by that other thousand, their Princes, as ver. 4. And all to show, Jun. Parallel. quàm frigida & jejuna sit eorum defensio, etc. saith Junius, how poorly they plead for themselves, that think to excuse their sins, by alleging the examples of their superiors. Vers. 13. Because he was zealous for his God] Enraged (as a jealous man) with a holy hatred of sin, and inflamed with love to God, quem aliter amare non didicerat, as chrysostom speaks of Basil. Non amat, qui non Zelat, saith Augustine, Contra Adamant. c. 13. He is no friend to God, that is not zealous for him. To one that desired to know what kind of man Basil was, there was presented in a dream, (saith the history) a pillar of fire, with this Motto, Talis est Basilius, Basil is such a one; all on a light fire for God. Vers. 14. A Prince of a chief house] Whom yet Phineas spared not; as neither did John Baptist spare Herod; nor Nathan, David; nor Bishop Lambert, King Pippin, Epitome hist. Gall. pag. 30. whom he freely reproved to his face for his adultery, Anno 798. though he were afterwards therefore slain by the harlot's brother. Odo Severus the 22. Archbishop of Canterbury, Anno 934. dealt like plainly with King Edwin, excommunicated his Concubines, and caused one of them, on whom the King doted unreasonable, Godw. Catal. ● to be fetched out of the court by violence, burned her in the forehead with a hot iron, and banished her into Ireland. Vers. 17. Vex the Midianites] As more malicious and mischievous than the Moabites; as appears, 1. By their detaining of ‛ Balaam, when the Moabites dismissed him in great displeasure. 2. By the wickedness of their women, who by Cozbi, may seem to have been meretrices meretricissimae, Lib. 2. tum. such as afterwards was Julia. Messalina, and that Romish Lucretia, Concubine to Pope Alexander 6. of whom Pontanus, Hoc tumulo dormit Lucretia nomine, sedre Thais Alexandri filia, sponsa, nurus, Vers. 18. For they vex you with their wiles] Not with their wars; they out-wit you, overreach you by counterfeit courtesy, cutthroat kindness; they have deceived you into those sister-sins, fornication and idolatry, which God hath so severely punished. CHAP. XXVI. Vers. 2. FRom twenty] See the note on Chap. 1.3. Vers. 9 Which were famous] But for no goodness. Tubulus (who was the Roman Praetor, a little afore Tully's time) was homo tam projectè improbus, Lips. Antiq. lection. ut ejus nomen non hominis sed vitii esse videretur, so wicked a wretch, that he seemed to be wickedness itself. Portius Latro calleth Catiline, sacrarium libidinum, portentum scelerum, gurgitem & sentinam flagitiorum, etc. a sink of sinfulness. And Josephus saith of Antipater, that his life was no better than a mystery of iniquity. These men were famous, or rather infamous, for their slagitious practices, notoriously naught, signally sinful. Vers. 10. And they became a sign] An example of that Rule, that Great sins bring great plagues; as Herodotus hath it, speaking of the destruction of Troy, Aliorum perditio, tua sit cautio, Enjoy other men's madness. Discite justitiam moniti, etc. Let all that behold me, beware; this was written upon the statue of Sennacherib, as saith Herodotus. Vers. 11. The children of Korah died not] As being either innocent or penitent; for, Aut poenitendum, aut pereundum, Luk. 13.3. Vers. 44. The family of the Jesuits] Serrarius will needs derive the name (Jesuits) from the 24. verse of this chapter, (it is wonder how he miss of this plainer text) Jesuits quasi Jashubites: Like as Erasmus found Friars in St. Paul's time, inter falsos fratres, amongst the false brethren. In Salamanca, a Friar would prove, that the name of the Virgin Mary was spoken of, Stella, de modo concionandi, cap. 6. Gen. 1. God called the gathering together of the waters, Maria. Doctor Poynes writes, that it was foretold in the Old Testament, that the Protestants were a malignant Church, alleging, 2 Chr. 24.19. Mittebatque prophet as ut reverterentur ad Dominum, quos protestantes illi audire nolebant. Preface to his Book of the Sacrament. We may with far more show of reason, fetch the name of Protestants (retained also by their Douai translation) from that text, than they can from this, the name of Jesuits, alias Jebusites. CHAP. XXVII. Vers. 3. But died in his own sin] i. e. By a natural and an ordinary death, not by a special plague, as that Arch-rebel Korah. Death is the just hire of the least sin, Rom. 6. ult. But some evil-doers, God doth not only put to death, but also hangs them up in gibbets, as it were, for public notice and admonition. Vers. 4. Give unto us therefore a possession] This plea for a part in a land not yet conquered, is a proof of their faith, and could not but encourage others. Such a masculine faith, was that of Mrs. Anne Askew, Martyr, who thus subscribed her confession, Written by me Anne Askew, Act. & Mon. fol. 1128. that neither wisheth for death, nor feareth his might; and as merry as one that is bound for heaven. I will not bid you good night, (said Helen Stirk, Scotch-woman, to her husband, at the place where they both suffered Martyrdom,) for we shall suddenly meet in the heavenly Canaan. And was it not by the force of her faith, Ib. 1154. (that substance of things hoped for, the evidence of things not seen, Heb. 11.1.) that Crispina gaudebat, cum tenebatur, cum audiebatur, Aug. in Psal. 137. cum damnabatur, cum ducebatur. Vers. 7. And thou shalt cause the inheritance] Let the French defend their Salic law as they can. It was a witty Essay of him, who styled women, the second Edition of the Epitome of the whole world; witness Artemisia, Zenobia, Blandina, the Lady Jane Grace, (whose excellent beauty, adorned with all variety of virtues, as a clear sky with stars, as a Princely Diadem with jewels, gave her the stile of Eruditionis, pietatis, & modestiae delicium,) and Queen Elizabeth, in whom, besides her sex, there was nothing woman-like, or weak: as if (what Philosophy saith) the souls of those noble creatures, had followed the temperament of their bodies; which consist of a frame of rarer rooms, of a more exact composition than man's doth; and (if place be any privilege,) we find theirs built in Paradise, when man's was made out of it. Besides, in Christ Jesus there is neither male nor female, but all are one, (souls having no sexes;) and whosoever are Christ's, are Abraham's seed, and heirs according to the promise, Gal. 3.28, 29. Vers. 11. A statute of judgement] A standing law, a standard for all cases of like kind, in that policy at least; for we cannot consent to Carolostadius, who contended, in foro jus ex Mose dicendum esse, that all other national and municipal laws were to be abolished; and that all courts were now to pass sentence according to Moses' laws. Hic non intellexit vim & naturam Christianae libertatis; This man knew not the extent of Christian liberty, saith Melancthon. Vers. 12. See the land] It was somewhat, to see; but oh how fain would he have entered the Land, and could not! we shall have in heaven, not only vision, but fruition; we have it already in Capite-tenure, in Christ our head and husband; who will not be long without us: it being part of his heaven, that we shall be where he is, joh. 17.24. and enjoy God, which is heaven itself: whence in Scripture, God is called Heaven; I have sinned against heaven. Malim praesente Deo esse in inferno, quam abseute Deo, in Coelo. Luth. in Gen. 30. And I had rather be in Hell, and have God present; then in Heaven, and God absent, saith Luther. Vers. 13. Gathered to thy people] To that great Panegyris, the general Assembly and Church of the firstborn in heaven, Heb. 12.23. to that glorious Amphitheatre, where the Saints shall see and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as chrysostom hath it; Look, yonder is Peter, and that is Paul, etc. we shall sit down with Abraham, Isaac, and jacob; have communion with them, not only as godly men, but as Abraham, Isaac, and Jacob. Vers. 14. For ye rebelled] Sin may rebel in the Saints, but not reign; neither is it they that rebel, but sin that dwelleth in them; dwelleth, but not domineereth. Vers. 16. The God of the spirits of all flesh] Thou, Lord, that knowest the hearts of all men, Act. 1.24. See the Note there. Artificers know well the nature and properties of their own work. Deus intimior nobis intimo nostro. CHAP. XXVIII. Vers. 2. MY offering] He is owner of all; and of his own we give him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said that great Emperor. [And my bread] Called their bread for their souls, that is, the bread for their natural sustenance, common bread; when not rightly offered. So jer. 7.21. God, in scorn, calls their sacrifice, flesh, ordinary flesh, such as is sold in the shambles. So at the Lords Supper, impenitent communicants receive no more than the bare elements; panem Domini; Aug. but not panem Dominum. [In their due season] Which for 38. years they had intermitted. Get a settlement, or Sabbath of spirit; or else God shall be but ill (if at all) served. Vers. 3. This is the offering] See the Note on Exod. 29.38, 39 Vers. 9 And on the Sabbath day] Every day should be a Sabbath to the Saints, in regard of ceasing to do evil, learning to do well: but on the seventh-day-Sabbath our devotion should be doubled. ‛ Debet totus dies festivus a Christiano expendi in operibus sanctis, said Robert Grosthead Bishop of Lincoln, In decalog. praecep. 30. long since. The whole Sabbath should be spent in God's service, Psal. 92. titled a Psalm for the Sabbath, mentions morning and evening performances, vers. 2. Variety of duties, may very well take up the whole day with delight. Besides, God gives us fix whole days. Now to sell by one measure, and buy by another, is the way to a curse. Vers. 11. And in the beginning of your months] Thus they had their daily, weekly, monthly, yearly addresses unto God, that they might ever be in communion with him, and conformity unto him, by this continual intercourse: On the new-Moons they rested, Amos 8.5. feasted, 1 Sam. 20.5. heard the Word, etc. 2 King. 4.29. Vers. 17, 18, 19, etc.] See the Notes on Exod. 12.18. and on Levit. 23.7, etc. CHAP. XXIX. Vers. 1. ANd in the seventh month] This Sabbath-moneth (as it were) had as many feasts in it, as were celebrated in all the year besides. So that, as the Sabbath is the Queen of days, so was this of months. [It is a day of blowing] See the Note on Levit. 23.24. Vers. 7. And ye shall have] See Levit. 16.19. with the Notes. Vers. 12. And on the fifteenth] See Levit. 23.34, 35, etc. with the Notes. There the feasts were prescribed, and here the sacrifices belonging to them are described. Vers. 17. And on the second day ye shall offer twelve, etc.] In every of these seven-dayes-sacrifices, one bullock is abated: Hereby the Holy Ghost might teach them their duty, to grow in grace, and increase in sanctification: that their sins decreasing, the number of their sacrifices (whereby atonement was made for their sins) should also decrease daily. Or it might signify a diminishing and wearing away of the legal offerings, etc. as One well observeth; Hac caeremoniâ significabat Deus gratiam suam de die in diem crescere, it a nempe ut minuatur vetus homo, & novus augeatur, etc. (saith Alsted) till the very ruins of Satan's castles be (as most of our old Castles are) almost brought to ruin. Vers. 18. After the manner] That is, in manner and form aforesaid. The Manner is that that makes or mars the action; as a good suit may be marred in the making, so a good duty: there may be malum opus in bona materia. Jehu's zeal was rewarded as an act of justice, quoad substantiam operis; and punished as an act of policy, quoad modum agendi, for the perverse end. Yea David, for failing in a ceremony only, though with an honest heart, suffered a breach instead of a blessing, 1 Chron. 15.17. Idolaters also went on in their own manner, Amos 8.14. as their idol-Priests prescribed, The manner of Beersheba liveth; that is, the form of rites of the worshipping in Beersheba, as the Chaldee paraphraseth. CHAP. XXX. Vers. 1. ANd Moses spoke unto the heads] Because they were in place of judicature; and had power, either to binds men to their vows, or set them at liberty. Vers. 2. If a man vow a vow unto the Lord] God is the proper object of a vow, Psal. 76.11. Papists vow to saints, Relation of West. relig. sect. 4. both themselves (as to Francis, Austin, Dominick, etc.) and other things, as pilgrimages, oblations, etc. Our Lady (as they call her) of Loretto, hath her Churches so stuffed with vowed presents and memories, as they are fain to hang their cloisters and churchyards with them. This is sacrilege, yea it is idolatry. To hind his soul with a bond] Which none ought to do, but such as. 1. Are free, or have the consent of their governor's. 2. Such as have knowledge and judgement, to discern of a vow, or oath, Eccles. 5.3, 5. 3. Are conscientious, as jacob, Hannah, etc. Not such votaries as Herod, Mat. 14.7. those Assassins, Act. 23.14. those Idolaters, jer. 44.27. [He shall not break his word] If he do, he will make a great breach in his conscience, and crack his comfort exceedingly: better not vow, than not pay, Eccles. 5.4. It is a sin, as bad or worse than perjury: and God takes it heavily at men's hands, jer. 34.10, 11. Vers. 4. And her father shall hold his peace] Qui tacet, consentire videtur; a rule in civil law, silence is a kind of consent. Then all her vows shall stand] Provided, that she vow. 1. Such things as are lawful, and warrantable by the word; for to vow to do evil, is an utter abomination, as Act. 23.14. Deut. 23.18. 2. Such things as are possible, and in her power, either naturally, or by the assistance of God's grace, promised to her: Such is not the popish vowing of virginity, sigh, omnes non capiant hoc, all men cannot contain. Their vows of continency, breed all manner of incontinency in their Clergy. Vers. 5. But if her father disallow her] Those that vow Monastical obedience, renounce all duty to their parents, and service to their country. Parents are our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a heathen said, our household gods, as it were; and have power to disannul, or ratify the vows of their children: but the papists are true heirs to the Pharisees, who taught not to honour father or mother, Mat. 15.6. and so do make the Commandment of God, of none effect, by their tradition. Full well have they done it, Mark 7.9. But what cannot they do? The Pope, saith Cardinal Bellarmine; Lib. 4. de Pontif. Rom. potest de injustitia facere justitiam, ex nihilo aliquid, ex virtute vitium: he can make righteousness of unrighteousness, Sleidan. Com. something of nothing, vice of virtue; And it seems so indeed by his practice. For when the Cardinals meet to choose a Pope, they make a vow, whosoever is chosen, he shall swear to such articles as they make. And Sleidan saith, the Pope is no sooner chosen, but he breaks them all; and checks their insolences, as if they went about to limit his power, to whom all power is given, both in heaven and earth. Vers. 6. And if she had at all an husband] Hannah's vow, 1 Sam. 1.11. was made, either by the consent of her husband, or else by peculiar instinct from God. Vers. 13. To afflict her soul▪ This is one instance of what she may vow. She may curb wanton flesh, from the use of things lawful in themselves, but hurtful to her; and that by a vow, as did the Rechabites, jer. 35.8, 9.10. which the devil seeing, will despair; for vows are as exorcisms, to allay our rebellious spirits, and as cords to hamper our treacherous hearts, when they would slip the collar, and detract the yoke. In short, a man may lawfully vow a thing that is either a part of God's worship, (as to fast once a month before the Sacrament, to pray so many times a day, etc.) or a furtherance thereof; as to found a lecture, build a college, school, almshouse, give so much weekly to the poor, etc. CHAP. XXXI. Vers. 2. Avenge the children of Israel] This is called the vengeance of jehovah, vers. 3. The righteous judge will not fail to avenge our unrighteous vexations, if we commit ourselves to him in well-doing. 1 Pet. 4.19. Vers. 3. Arm some of yourselves unto the war] Lactantius being (according to his name,) a mild and milken man, abhorred bloodshed, thought it not lawful for a just man to be a warrior; Instit. lib. 6. cap. 20. whose justice was his warfare. But this was his error: Patres legendi sunt cum venia; God bids here: Arm your selves, etc. Indeed it is utterly unlawful for men, wilfully to thrust themselves into unnecessary wars: and it is reported, in the life of Saint Angustine, that he would never pray for such. But when God sounds the alarm, as here, Cursed is he, that doth this work of the Lord negligently: Cursed is he, that keepeth back his sword from blood, jer. 48.10. Vers. 5. Twelve thousand] This was no great army; but they were Deo armati, with whom there is no restraint, to save by many, or by few, 1 Sam. 14.6. How wondrously did God work, by that handful of Hussites in Bohemia, when all Germany was up in arms against them, by the Pope's instigation! And may it not be said of that small remnant, that now fighteth the Lords battles in Ireland? The Lord hath done great things for them, whereof we are glad. Have they not been helped, with a little help indeed? the more is our shame, Dan. 11.34. that send them no more. Vers. 6. Them and Phinehas] Not without Joshua the General, (though not here mentioned) the mighty conqueror of all Israel's enemies, that risen up and resisted them: famours is he for his faithfulness and fortitude; in cognoscendis rebus bellicis perspicax, in agendo solers: noverat optimè insidias facere, proelium committere, victoria uti, Dio in Domitiano. etc. as Dio saith of Decebalus king of the Daci, in Domitian's days. i.e. Well-skilled in warlike businesses, and diligent in dispatching them; He knew well how to lay an ambush, worst an enemy, use a victory, etc. Vers. 8. And Zur] The father of Cozbi, that noble harlot. Dignitas in indigno est ornamentum in luto. S●des prima, et vita ima, is but golden rubbish, eminent infamy, noble dishonour. Balaam also the son of Beor] See the Note on Chap. 24.25. O that God would cause the false prophet's, and the unclean spirit (for whom they act, and by whom they are acted,) to pass out of our land, according to his promise, Zeph. 13.2. Vers. 9 Took all the women] The jews are a nation, Blunt voyage. to this day, noted for effeminate; and yet they hold, that women are of a lower creation, made for the propagation and pleasure of man; Diruendi sunt etiam ipsi cinoni arum, 〈◊〉 ne redeant, said Zisca Lavat. in Deuter. and therefore they suffer them not to enter their Synagogues, but appoint them a gallery without. Vers. 10. And they burned all their cities] For the same reason, perhaps, that our Henry the eight demolished so many Monasteries, saying, C●rvorum nidos esse penitus disturbandos, ne iterum ad cohabitandum convolent, that the crows-nests were to be utterly destroyed, Saunder. Schism. Arglie. lib. 1. See judg. 6.1. lest they should make further use of them again another time. Or rather, lest sloth or covetousness shoved draw any of the Israelites, to hid themselves in these nests, and neglect the promised land. Vers. 13. Went forth to meet them] As Melchisedee went forth to meet Abraham, returning with victory, Gen. 14. as Archb. Hubert met our Richard the first, returning from the holy land (as they called it;) both of them first falling to the earth, risen again, Speed hist. fol. 540. ran into each others arms; comforting themselves with mutual embraces, and weeping with joy. Vers. 14. And Moses was wroth] For all the joy, he could not but be zealous for the Lord of Hosts, when he saw the train. Zeal is the cream of all the affections. Vers. 15. Have ye saved all the women alive?] By whom ye have so lately sinned, and so lately suffered? Keep thee far from an evil matter, Exod. 23.7. Circa serpentis antrum positus, non eris diu illaesus, saith Isidor. We should take heed, how we play about the hole of the asp, or near the den of the cockatrice, Isai. 11.8. Sin and temptation come both under our name, in the Lord's prayer. To pray, lead us not into temptation, and yet to run upon the occasion of sin, is, to thrust a finger into the fire, and then pray, not be burnt. These Israelites should have said to those Midianitish huswives, as those in Esay did to their Idols, Get you hence, Avaunt; they should have here been as cautelous, as they were in other cases. For being forbidden to make Covenants with the Gentiles, they also abstained from drinking with them; because that was a ceremony, used in striking of covenants; and so it might have drawn them on thereunto. Our dallying with the occasions of sin, doth usually tempt the devil to tempt us. Vers. 18. That have not known a man] As far as they could conjecture by their age. But the way of a man with a maid, is one of Solomon's secrets, Prov. 30.19. Of Rebecca it is noted, that she went for a maid, and she was so, Gen. 24.16. But Quartilla the strumpet in Petronius, Petron. satire. was not ashamed to say, junonem meam iratam habeam, si unquam me meminerim virginem fuisse. That she could not remember, that ever she was a maid. And what a base slander was that, Rivetti jesuita vap ulans. cast upon our religion by an impudent jesuite, Sylvester petrasancta; Puellas plerunque corruptas nuptui dari in reformato Evangelio; that few maids amongst us, come clear to marriage. Vers. 19 Whosoever hath killed any person] War, though never so just, is the slaughter-house of mankind, and the hell of this world. Homer brings in Mars the god of battle, as most hated of Jupiter; bellum per antiphrasin, quia minimè bellum. For every battle of the Warrior is with confused noise, and garments rolled in blood, Isai. 9.5. What a strange man than was Pyrrhus' King of the Epirotes; of whom Justin reports, that he took more pleasure in fight, then in reigning? And what a hard heart had Hannibal, who when he saw a pit full of man's blood, which he had spilt, cried out, O formosum spectaculum! O brave sight! So, O rem regiam, said Valesus, (i.e. O Kingly act!) when he had slain three hundred persons. And what a strange hell-hag was that Queen, who when she saw some of her Protestant Subjects lying dead, and stripped upon the earth, cried out, The goodliest tapestry that ever she beheld? God, that he might teach his people not to have feet swift to shed blood, tells them here of a ceremonial uncleanness, contracted by killing, though an enemy, devoted by him to destruction. Vers. 23. And all that abideth not the fire] We must deal with every man (saith One from this text) according to his temper; indulge them what lawfully you may. Quod tamen accipiendum est cum grano salis. Vers. 49. And there lacketh not one man of us] A wonderful work of God; a whole Nation cut off with no loss at all. This was the Lords own doing, and it is marvellous in our eyes. Surely, if the Grecians so thankfully acknowledged to their Jupiter, that overthrow they gave to the Persians, by Themistocles, and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Deliverer; how much more might these Israelites celebrate the unparallelled goodness of their gracious God, in this so unbloody a victory? Vers. 53. For the men of war had taken spoil] And kept what they caught, to themselves. The Turks, when they had taken Constantinople, wondered at the wealth thereof, (which the Citizens would not be drawn to part with for their own preservation,) and were so enriched therewith, that it is a proverb amongst them at this day, if any grow suddenly rich, to say, Turk. hist. 347. He hath been at the sacking of Constantinople. CHAP. XXXII. Vers. 1. A Place for cattle] Fat, and fit for the purpose; like those pastures in Ireland, so fertile and abounding with sweet grass, that the people are forced to drive their cattle to some other more barren grounds, at some time of the day, lest they should surfeit. See Mic. 7.14. jer. 50.19. Vers. 5. Let this land be given unto thy servants] An unsavoury and unseasonable motion this might seem at first; and did, even to Moses himself; as appears in the next verse. And surely, it is probable, that they were too much set upon that portion of earth, as Lot was upon the Plain of Sodom, Gen. 13.10. and was therefore, soon after, carried captive by the four Kings; as these in the text are noted to be the first that were carried captives out of their land, 1 Chron. 5.25, 26. Strong affections cause strong afflictions: when God seethe people set upon it, to have this or that, have it they may, but with an after-clap, that shall disweeten it. How was David crossed in his Absolom, Absolom in his Kingdom, Amnon in his Tamar, etc. 1 Sam. 1.5? He loved her, and the Lord made her barren. Vers. 11. They have not] See the Note on Chap. 14.24. Vers. 14. An increase of sinful men] A race of rebels; neither good egg, nor bird; sin runs in a blood, many times; ye seed of serpents, ye generation of vipers, ye fill up the measure of your father's sins, Dio in vita Neron. Matth. 23.32. Domitius, the father of Nero, foretold the wickedness of his son; for it cannot be, said he, that of me and my wife Agrippina, any good man should be born. When One complained, that never father had so undutiful a child; yes, said his son, (with less grace than truth) My grandfather had. Vers. 16. We will build sheepfolds] This was their intent at first, though Moses mistook them. There may be gross mistakes (and thereupon grievous unkindnesses) betwixt dearest friends. Cyrill, and John, Bishop of Antioch, objected heresy one to another, and proceeded as far as excommunication, postea comperti idem sentire; so did cyril and Theodoret. Vers. 23. Be sure your sin will find you out] The guilt will haunt you at heels, as a bloodhound; and the punishment will overtake you, as it did that Popish Priest in Lancashire, who being followed by one that found his glove, with a desire to restore it him, but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a Marle-pit behind it, unseen, and unthought of, wherein he was drowned. Or as it did that other Priest, who having escaped the fall of Blackfriars, Anno 1623. (where two of his fellow-shavelings, with about a hundred more, Jac. Rev. de vit. Pontific. 312. perished,) and taking water, with purpose to sail into Flanders, was east away, with some others, under London-Bridg, the boat being over-turned. Vers. 38. Their names being changed] Out of detestation of those idols, Baal, Nebo, etc. (See Exod. 23.13. Psal. 16.4.) Isai. 46.1. Absit ut de ore Christiano sonnet Jupiter omnipotens, & Mehercule, & Mecastor, & coetera, magis portenta quam numina, saith Hierom. Heathenish gods should not be so far honoured, as to be heard of out of Christian mouths; nor Popish Idols neither. I myself, saith Latimer, Serm. in 3. Sund. in Advent. have used in mine earnest matters, to say, yea by the Rood, by the Mass, by St. Mary, which indeed is naught. Some simple folk say, they may swear by the mass, because there is now no such thing; and by our Lady, because she is gone out of the Country. CHAP. XXXIII. Vers. 2. ANd Moses wrote] Moses was primus in historia, as Martial saith of Sallust. Vers. 4. For the Egyptians buried] As iron is very soft, and malleable, whiles in the fire; but soon after, returns to its former hardness: so was it with these Egyptians. Affliction meekneth men: hence affliction and meekness grow upon the same Hebrew root. Vers. 29. From Mithcah] Which signifies sweetness. And pitched in Chasmonah] Which signifies swiftness. We must also, when we have tasted of God's sweetness, use all possible swiftness in the ways of holiness: as Jacob, when he had seen visions of God at Bethel, he lift up his feet, Gen. 29.1. and went on his way lustily, like a generous horse after a bait; or a giant after his wine; the joy of the Lord is your strength, Neh. 8. Vers. 38. And died there in the fourtieth year] Nec te tua plurima Penthe● Labentem texît pietas.— The righteous dye as well as the wicked; yea the righteous oft before the wicked: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God sends his servants to bed, when they have done their work; as here he did Aaron: and as within these few days, he hath done, (to mine unspeakable loss and grief,) my dearest brother, and most faithful friend, Mr. Thomas Jackson, that able and active instrument of God's glory, (while he lived) in the work of the Ministry at Gloucester; the sad report of whose death, received whilst I was writing these things, made the pen (almost) fall out of my singers; not for my own sake so much, as for my Country, whereof he was, I may truly say, Paulin. Nolan. in vita Ambros. the Bulwark and the Beauty; as Ambrose is said to have been the walls of Italy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Theodosius. Ambrose, whiles alive, was the only Minister, (to speak of) that I knew in the whole Country: And dilexi virum, qui cum corpore solveretur, magis de Ecclesiarum statu, juam de suis periculis angebatur, said the same Emperor, of the same Ambrose; I could not but love the man, for that when he died, his care was more for the Church's welfare, then for his own. I can safely say the same of the man in speech, (without offence to any be it spoken;) and I greatly fear, lest as the death of Ambrose foreran the ruin of Italy; so that it bodes no good to us, that God pulls such props and pillars out of our building. But this by way of digression, to satisfy my great grief for so dear a friend deceased, as David did his, for his brother Jonathan; and made him an Epitaph, 2 Sam. 1.17. Vers. 52. Destroy all the pictures] Those Balaam's blocks, those excellent instruments of idolatry; such as was the rood of Hailes, and Cockra● rood; which if it would not serve to make a god, yet with a pair of horns clapped on his head, might make an excellent Devil; Act. and Mon. 1340. as the Mayor of Doncaster persuaded the men of Cockram, who came to him, to complain of the Joiner that made it, and refused to pay him his money for the making of it. Vers. 55. Shall be pricks in your eyes] The eye is the tenderest part, and soon vexed with the least mote that falls into it. These Jebusites preserved, should be notorious mischi●fs to them; as the Jesuits, at this day, are to those Christian States that harbour them. Shall we suffer those vipers to lodge in our bosoms, till they eat out our hearts? Sic notus Ulysses? Jesuits, like bells, will never be well tuned, till well hanged. Among much change of houses in foreign parts, they have two, famous for the accordance of their names; the one called the Bow at Nola, the other, the Arrow (lafoy Flesc●e, given them by Henry 4, whom afterwards they villainously stabbed to death,) in France. Their Apostate Ferrier played upon them, in this distich: Arcum Nola dedit, dedit illis alma sagittam Gallia; quis funem, quem meruere, dabit! Nola the bow, and France the shaft did bring; But who shall help them to a hempen-string? CHAP. XXXIV. Vers. 2. THis is the land that shall fall] It is God that assigns us our quarters, and cuts us out our several conditions; appointing the bounds of our habitation, Act. 17. This should make us rest contented with our lot, and (having God our portion) say howsoever, as David did, The lines are fallen to me in a fair place, Psal. 16.6. It is that our Father sees fit for us. Vers. 3. Then your South-quarter shall be] Judaea was not above 200 miles long, and 50 miles broad; not near the half of England, by much, but far more fertile, (called therefore Sumen totius orbis:) and yet England is, for good cause, counted the Western granary, the garden of God, whose valleys are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, Speeds hist. whose rivers are as jordan, whose walls is the Ocean, whose defence is the Lord Jehovah. Vers. 6. The great Sea] Commonly called the Mediterranean Sea; betwixt which and the Jews, lay the Philistims; as now betwixt the Church and the Turk, lies the Pope and his followers; Italy being the mark that the Turk shoots at, Lo, a sweet providence of God. Vers. 8. Unto the entrance of Hamath] Called Hamath the Great, Amos 6.8. affecting, haply, to be held the greatest Village, as the Hague in Holland doth, and remains therefore unwalled. Vers. 12. It shall be at the salt-Sea] That is, the Lake of Sodom, called also, Asphaltites, and the dead Sea. Josephus saith, that an ox having all his legs bound, will not sink into the water of this sea, it is so thick. Vers. 17. Eleazar the Priest] Pointing to the high Priest of the new Covenant, by whom we have entrance into the promised inheritance, whither he is gone before, to prepare a place for us, and hath told us, that in his Father's house are many mansions, room enough. CHAP. XXXV. Vers. 2. SVburbs] These were for pasture, pleasure, and other Country-Commodities, not for tillage; for the Levites were to have no such employment, Num. 18.20, 24. Vers. 6. That he may flee thither] All sins than are not equal, as the Stoics held; neither are all to be alike punished, as by Draco's laws they were, in a manner. Those laws were said to be written, not with black, but with blood; because they punished every peccadillo almost with death, as idleness, stealing of potherbs, etc. Aristotle gives them this small commendation, that they are not worth remembrance; but only for their great severity. Vers. 7. Shall be forty and eight cities] Thus the Levites were dispersed throughout the land, for instruction of the people; so ought Ministers of the Gospel, who are fi●ly called the salt of the earth, that being sprinkled up and down, may keep the rest (as flesh) from rotting and putrisying. Vers. 8. From them that have many ye shall give] By the equity of this proportion, the richer are bound to give more to the Ministers maintenance, than the poorer. Let this be noted by those that refuse to give any thing to their Ministers, because they have not those things, the tithes whereof the law requires for this purpose. See Gal: 6.6. with the Note there. Vers. 15. Shall be a refuge] Christ is our Asylum, to whom running for refuge, when pursued by the guilt of an evil conscience, we are safe; None can take us out of his hands; If we be in Christ the Rock, temptations, and oppositions as waves dash upon us, but break themselves. Vers. 16. So that he die] Though he had no intent to kill, yet because he should have looked better to't, he is a murderer, he smote him purposely and presumptuously, and the man dies of it. King James was wont to say, that if God did leave him to kill a man, (though besides his intention,) he should think God did not love him. Vers. 18. The murderer shall surely be put to death] This is jus gentium. The Turks justice, in this case, will rather cut off two innocent men, then let one offender escape. Cartwr. travels. The Persians punish theft and manslaughter so severely, that in an age, a man shall hardly hear either of the one, or the other. A severity fit for Italy, where they blaspheme, oftener than swear; Spec. Europe. Purchas. and murder, more than revile or slander: (like the dogs of Congo, which, they say, by't, but bark not;) And not less fit for France; where, Les ombres des defunde fieurs de Villemor. within ten years, 6000 gentlemen have been slain; as it appears by the King's pardons. Byron, Lord high-Marshal of France, and Governor of Burgundy, slew a certain Judge, for putting to death a malefactor whom he had commanded to be spared; Epitome hist. Gall. pag. 275. For this he sued for a pardon, and had it: but not long after, he turned traitor to his Prince that had pardoned him, and was justly executed. Vers. 21. He shall surely be put to death] And yet the Papists allow wilful murderers, also, to take sanctuary; who should, as Joab was, be taken from the altar to the slaughter. Their hatred to Protestants is so deadly, that they hold us unworthy to live on God's ground; fit for nothing but fire and faggot; yea they send us to hell without bail or mainprise, as worse than Turks or Jews. They tell the people, that Geneva is a professed Sanctuary of all roguery; that in England, the people are grown barbarous, and eat young children, that they are as black as Devils, etc. Vers. 23. Or with any stone] As at the funeral solemnities of Q. Anne, a scholar was slain by the fall of a letter of stone, thrust down from the battlements of the Earl of Northamptons' house, by one that was a spectator. Vers. 25. Unto the death of the high Priest] Because he was, amongst men, the chief god on earth, and so the offence did most directly strike against him. Or rather, because the high Priest was a type of Christ: and so this release was a shadow of our freedom and redemption by the death of Christ. CHAP. XXXVI. Vers. 1. ANd spoke before Moses] Who was their common Oracle to inquire of, in all doubtful cases. Like as at Rome, C. Scipio Nasica, (whom the Senate, by way of honour, called Optimus,) had a house in the high-street assigned him, at the public charge, quò faciliùs consuli posset? that any man might go to him for counsel. And surely, as the Roman General never miscarried, so long as he followed the advice of Polybius, his historian; so neither did, or could, this people do amiss, if ruled by Moses, who was the mouth of God, vers. 5. Vers. 6. To whom they think best] See Gen. 24.57, 58. with the Note there. Vers. 7. Shall keep himself to the inheritance] This was an excellent law to cut off quarrels, strifes, and law-suites, and to frustrates those qui latrocinia intra moenia exercent, as Columella said of the Lawyers of his time. Vers. 11. For Mahlah, Tirzah, and Hoglah, etc.] The names of these virgins, (as one Interpreter elsewhere observeth) seem to be not without mystery. M. Ainsworth. For, Zelophehad, by interpretation, signifieth, the shadow of fear, or of dread: his first daughter, Machlah, Infirmity; the second, Noah, Wandering; the third, Hoglah, Turning about for joy, or Dancing; the fourth Milcah, a Queen; the fifth, Tirzah, Well pleasing, or Acceptable. By these names, we may observe the degrees of our reviving by grace in Christ; for we all are born, as of the shadow of fear, being brought forth in sin; and for fear of death, were all our life-time subject to bondage, Heb, 2.15. This begetteth infirmity, or sickness, grief of heart for our estate. After which, Wandering abroad for help and comfort, we find it in Christ, by whom our sorrow is turned into joy. He communicates to us of his royalty, making us Kings and Priests unto God his Father; and we shall be presented unto him glorious, and without blemish, Ephes. 5.27. So the Church is beautiful as Tirz●h, Cant. 6.3. Deo soli Gloria. A COMMENTARY or EXPOSITION UPON The Fifth Book of MOSES, CALLED DEUTERONOMY. CHAP. I. Vers. 1. These be the words which Moses spoke. ANd surely he spoke thick, if he spoke (as some cast it up) this whole Book in less than ten day's space. Certain it is, that he spoke here (as ever) most divinely, and like himself, or rather beyond himself; the end of a thing being better (if better may be) than the beginning thereof, Eccles. 7.8. as good wine is best at last; and as the Sun shines most amiably when it is going down. This book of the law it was, that the King was to write out with his own hand, Deut. 17.18, 19 that it might serve as his Manual, and attend him in his running library. This was that happy book that good Josiah lighting upon, (after it had long lain hid in the Temple) melted at the menaces thereof, and obtained of God, to die in peace, though he were slain in battle. This only book was that silver brook, that pretiously-purling current, out of which the Lord Christ, our Champion, chose all those three smooth stones, wherewith he prostrated the Goliath of hell, in that sharp encounter, Mat. 47, 10. And surely, if Tully could call Aristotle's Politics, (for the elegancy of the stile, and for the excellency of the matter) aureum flumen orationis: And if the same Author durst say. that the law of the twelve tables did exceed all the libraries of Philosophers, both in weight and worth: how much rather is all this true of this second edition of God's law, with an addition? Vers. 2. There are eleven d●yes journey] So many days march for a foot army. Triduo confici potuit. But Philo the Jew saith, a horseman might dispatch it in three days. Vers. 3. In the eleventh month] And in the twelfth month of this same year, he died; so that this was his swanlike song: Sic ubi fata vocant, etc. Vers. 4. After he had slain Sihon] If Samson had not turned aside to see the Lion, that not long before he had slain, he had not found the honey in the carcase, judg. 14.8. So if we recognize not our dangers, deliverances, and achievements, we shall neither taste how sweet the Lord is, nor return him his due praises. To true thankfulness is required; 1 Recognition. 2. Estimation. 3. Retribution. See them all, Psal. 116.3, 7, 12. Vers. 5. Began Moses to declare] And he was not long about it. See the Note on vers. 1. A ready heart makes riddance of God's works; for being oiled with the Spirit, it becomes lithe and nimble, quick of dispatch. Vers. 6. Long enough] The law is not for men to continue under, but for a time, till they be fitted for Christ, Gal. 3.16, 17, 18. Humbled they must be, and hammered for a season; sense of misery, goes before sense of mercy. Vers. 8. Go in and possess it] God was ready, but they were not ripe for such a mercy. So 2 Chron. 20.33. the high places were not taken away; for the people had not yet prepared their hearts for such a reformation: the work was insnarled and retarded by their unfitness. See Isai. 59.2. Vers. 9 I am not able] Politici & Ecclesiastici labores maximi sunt, saith Luther. None have so hard a tug of it, as Magistrates and Ministers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Augustus to his Livia. Had we not businesses, and cares, and fears, Dio Cass. above any private person, we should be equal to the gods. Vers. 11. The Lord God of your fathers] Such holy ejaculation, such sallies of soul, and egression of affection to God and his people, are frequently found in heavenly-minded men. Vers. 12. Bear your cumbrance] A Princes temples, are not so compassed with a crown, as his mind besieged with cares: nor is he so lifted up with the Splendour of his train, as cast down, with the multitude of his fears. See the Note on vers. 9 Saint Paul also had the cumber of the churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 11.28. All care numbered and mustered together, and that with anxiety; with the same solicitude, that a man hath about his own most important business. Vers. 15. And officers among your tribes] That might put the laws in execution; which is the same to the law, that the clapper is to the bell. There were in good Iosiah's days, horrible abominations. And why? by the slackness of under-officers, Zeph. 3.3. Vers. 16. Hear the causes, &c] Hear them out. Ulpian. in orat. Demost. dc fall. legate. In the Forum of Rome, the accuser had six hours allotted him to accuse; the accused had nine hours to make his answer. [And judge righteously] So upright was the sentence of the Areopagites in Athens, that none could ever say, he was unjustly condemned: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nay both parties, as well those that are cast, as they that cast, are alike contented. Vers. 17. Ye shall not respect persons] God will surely reprove you, saith job, if you secretly accept persons, Chap. 13.10. Aequum me utrique parti tam in disceptandis controversiis, quam in tuenda disciplina praebebo, said Justinian; I will hear causes without prejudicated impiety, judiciously examine them without sinister obliquity; and sincerely judge them, without unjust partiality. It was the oath of the heathen Judges, as the Orator relates, Audiam accusatorem & reum sine affectibus & personarum respectione: I will hear the plaintiff and defendant, with an equal mind, without affection, and respect of persons. And agreeable hereunto, is the oath taken by our Circuit-Judg, as it is recorded in the statute of the 18 of Edward the third. You shall not be afraid] For, facilè a justitia deviat, qui in causis non deum sed homines pertimescit, saith chrysostom: A faint-hearted judge, doth easily pervert justice. A man of courage he must be, a Cuer-de-lion, another Cato, à quo nemo unquam rem injustam petere audebat, of whom no man ever durst desire any thing unjust. This, Solomon symbolised by the steps of his throne, adorned with lions; the Athenian Judges, by sitting in Mars-street. [For the judgement is Gods] whose person ye bear, and in whose seat ye sit; and should therefore sit in as great, though not so slavish a fear of offending, as Olanes in the history, sat upon the flaid skin of his father Silannes, nailed by Cambyses on the tribunal: or as a Russian Judge, that fears the boiling caldron; or the Turkish Senate, when they think the great Turk to stand behind the arras, at the dangerous door. Cave, spectat Cato; take heed, Cato seethe you, was an ancient watchword among the Romans, and a great retentive from evil: how much more, amongst us, should, Cave, spectat Dominus; Take heed; the Lord looks on. Vers. 19 That great and terrible wilderness] Abounding with want of all necessaries, Jer. 2.6 and surrounded with many, mighty, and malicious enemies. Such is this present evil world, to those that are bound for the Heavenly Canaan. Many miseries and molestations, Heyl. Geog. pag. 802. both satanical and secular, they are sure to meet with; this world being a place of that nature, that (as it is reported of the straits of Magellan,) which way soever a man bend his course (if homeward,) he is sure to have the wind against him. Vers. 21. Behold the Lord] See the Note on vers. 8. Vers. 22. We will send men before us] Thus empty man will be wiser than God, (job 11.12.) though Man be born like a wild asse-colt. It was unbelief, that prompted them to this practice: for they could not enter, because of unbelief. Carnal policy serves the worldling (as the Ostrich wings,) to make him outrun others upon earth; but helps him never a whit towards Heaven. Vers. 23. Pleased we well] Seeing you were set upon it, and it would be no better. Vers. 25. And brought us word again] joshua and Caleb did: for the rest are not here reckoned of; God counts of men, by the goodness that is in them. Vers. 27. Because the Lord hated us] A gross mistake: Why should it then so greatly grieve us, that our good intentions, are so much misconstrued▪ That is here complained of, as an argument of God's hatred, that he intended for an instance of his love. Deut. 4.37. & 7.8. In quo dilexistinos, Mal. 1.2. wherein hast thou loved us? said those Malcontents in Malachy, that cast the helve after the hatchet, (as the proverb is:) and like children, because they might not have what they would, grew sullen, and would have nothing. Vers. 31. As a man doth bear his son] Charily and tenderly, as his own bowels: not hating them, as they desperately belied the Lord, vers. 27. For if a man find his enemy, will he let him go well away? 1 Sam. 24.19. Will he accommodate him, as God did these murmurers? Never was any Prince served in such state, as they were. Vers. 32. Ye did not believe] Sic surdo plerunque fabulam: there was none within to make answer. Who hath believed our report, & c? We cannot get men to credit us. Vers. 37. The Lord was angry with me] The Saints afflictions, proceed oft from love displeased, from love offended. Fury is not in God, Isai. 27. Vers. 41. We have sinned, we will go up] Temporaries are set upon sin, in the very confession thereof. Unless to the confession of sin, we add confusion of sin, we do nothing, Prov. 28.13. Yet, honour me before the people, said Saul: Give me a bribe, said trembling Felix. CHAP. II. Vers. 1. THen we turned] viz. When we had bought our wit, and had paid for our learning, by our late discomfiture. Verse 3. Turn you Northward] Thus God word was their director unto all places, and in all actions: In which respect, these historics of holy Scripture excel all humane histories in the world; as is well observed. That which they tell us of their Dea vibilia, guiding passengers, etc. is a mere fiction. Vers. 4. Which dwell in Seir] To distinguish them from the Amalekites, Esau's seed too, but devoted to destruction. And they shall be afraid of you] Though worse afraid than hurt. Hic rogo, non furor est, ne moriare, mori? We read of some jews, that at the sack of jerusalem killed themselves, lest they should be taken by the enemy. Vers. 5. Because I have given mount Seir] Thus the Most High, divided to the nations their inheritance, Deut. 32.8. And a man must needs have some right to his inheritance, to his portion, Psal. 17.14. What Ananias had, Act. 5. was his own, whilst he had it, as Peter tells him; yet Satan had filled his heart. It is therefore a rigour, to say, the wicked are usurpers of what they have, and shall be called to account for it. When the King gives a traitor his life, he gives him meat and drink, that may maintain his life. That Duke D' Alva, is worthily taxed for a tyrant, that starved his prisoners, even after quarter; saying, though he promised to give them their lives, he did not promise to find them meat. Grimston hist. of Netherlands. Wicked men have both a title to that they have, and a title before God; who will call them to account indeed at last day, not for possessing what they had, but for abusing that possession. Vers. 6. Buy meat of them for money] Money answereth all things, saith Solomon, Eccles. 10.19. Money is the monarch of the world, saith another, and hears most mastery. But that covetous Chaliph of Babylon, taken by Haalon brother to Mango the great Cham of Tartary, Turk. hist. fol. 113. and commanded to eat his fill, of that great wealth that he had heaped up together, found ere he died, that one mouthful of meat was more worth than a whole housefull of money. Vers. 7. For the Lord thy God hath blessed thee] viz. With money, to fetch thee in other commodities: It is the blessing of God (when all's done,) that maketh rich: without this, men do but labour in the fire, labour all night and take nothing, trouble themselves to no purpose: all their endeavours, are but Arena sine calce, sand without lime, they will not hold together; but, like untempered mortar, fall asunder: there being a curse upon unlawful practices, though men be never so industrious; as you may see in Ieho●achi●, jer. 22. Vers. 9 Because I have given Are] The royal city, set upon an hill. Num. 21.15, 28. God (as liberal Lord,) gives not some small cottage or annuity, for life, to his elder servants, great men use to do,) but bountifully provides for them and theirs, to many generations. Who would not serve thee then, O King of nations? Vers. 10. Many and tall are the Anakims] And if God cast out those Emims, or terrible-ones, before the Moabites, will he not much more cast out these Anakims before the Israelites? Nihil unquam ei negasse credendum est, Hieronym: quem ad vituli hortatur esum. Vers. 12. As Israel did unto the land] This and some other parcels, scattered here and there, seem to have been added to Moses his words, (whether by joshua, or Ezra, or some other Prophet, it much matters not,) after the conquest of the land of Canaan. Vers. 19 Because I have given it] See the Note on verse, 5. Vers. 20. Zamzummims] 1. Big and boisterous, bearing down all before them; presumptuous wicked ones they were, and yet they called themselves Rephaims, that is, Physicians, or preservers; such indeed rulers ought to be, Isai. 3.7. The Greeks therefore call a King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medela, Cornel. a Lapid. in Isai. 3.7. because he is to be ligator vulnerum, chirurgus, & Reip. medicus, the commonwealths Surgeon and Physician. But such were not these Zamzummims, more than in name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As he said of his bow; thy name is life, but thy use is present death. Vers. 23. And the Avims which dwelled in Hazeroth] These are ancient things, as it is said in another case, 1 Chron. 4.22. such, as whereof there is no record but this, extant in the world. Well might that Egyptian Priest say to Solon that wise man of Greece: You Greeks are very babies; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diod. Sic. neither is there an ancient writer amongst you. Vers. 26. With words of peace] So the Romans by their heralds, sent to those that opposed or wronged them, caduceus & hastam, a proffer of peace first: For if we Princes (said our Henry the seventh,) should take every occasion that's offered, the world should never be quiet, but wearied with continual wars. Cuncta prius tentanda, etc.— truncatur et artus, ut liceat reliquis securum vivere membris. Vers. 30. Had hardened his Spirit] Deus quem destruit, dementat, God makes fools of those, whom he intends to destroy. Vers. 37. Only unto the land] This kindness these Ammonites in after-ages very evil requited, Am. 1.13. jer. 49.1. dealing by them, as that monster Michael Balbus, dealt by the Emperor Leo Armenius, whom he slew the same night that this Prince had pardoned and released him. CHAP. III. Vers. 1. THen we turned ● How pleasant must the continuation of this holy history needs be to every good heart, out of the mouth of Mosus? Methinks I see the people's ears linked to his tongue, with golden chains; as the Heathens fable of their Hercules. And surely, if King Alphousus, and some others, of whom the Physicians despaired, did recover health beyond all expectation, Joh. Bodin. de utilitat. histor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. only by reading Livy, Curtius, Aventinus, etc. What may we think may be done by these Wholesome words, these healing histories, if rightly regarded? Vers. 2. Fear him not▪ Though of a formidable stature, vers. 11. The Lion is not so fierce as he is painted, saith the Spanish proverb. God will crack the hairy scalp of his enemies, Psal. 68 Vers. 6. The men, women, and children,] The Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; here rendered Men, written with tsere, signifieth, Dead men: Psal. 39.5. Surely, every man in his best estate, or when best underlayed, is altogether vanity, Selah. Vers. 11. Remained] Sc. in Bashan; The Jews fable, that he escaped in the flood, by riding astride on the Ark. and he seems to have been of the remnant of those Rephaims, whom Chedorlaomer and his company smote in Ashteroth, Gen. 14.5. with Iosh. 13.12. Is it not in Rabbah] Kept for a monument of so mighty and massy a man. Vers. 13. Land of Giants] Such as are said to be in another land, in another life. For he knoweth not that the Giants are there, and that her guests are in the depths of hell, Prov. 29.18. Vers. 16. Unto the river Jabbok.] Famous for Jacob's wrestling with God, near unto it, Gen. 32.22. Vers. 21. So shall the Lord] God hath, and therefore God will, is a strong Medium of hope, if not a demonstration of Scripture-Logick. Vers. 26. Speak no more] Christians must be sober in prayer, 1 Pet. 4.7. CHAP. IU. Vers. 1. THe statutes and the judgements] By statutes, we may understand the moral law; by Judgements, the judicial; which was fitted to the jews: Like as Solon being asked whether he had given the best laws to the Athenians? answered, The best that they could suffer. As for the ceremonial law, it is called, Statutes that were not good, Mr. Weemse. because they commanded neither virtue nor vice, in themselves; as One gives the reason. Vers. 2. Ye shall not add] The jews have added their Deuteroseis, the Turks their Alfurta; the Papists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our wise men teach traditions. Sec 1 Cor. 1.20. their unwritten verities, which they equalise (at least) to the holy Scriptures; and so argue them of insufficiency and imperfection. Vers. 3. Destroyed them] Hanging them up in gibbets, as it were, before your eyes, to warn you. Vers. 4. Are alive] Your innocency prevailed for your safety; as it usually doth in a common defection. Vers. 6. For this is your wisdom] Omnis sapientia hominis in hoc uno est, (saith Lactantius) ut Deum cognoscat & colat: Lactan. Inst. lib. 3. cap. 30. hoc nostrum dogma haec sententia est: To know and do the Will of God, this is the whole of man's wisdom. The heart of the wise man is at his right hand, Eccles. 10.2. as teaching it to put things in practice, and to prove by experience, what that good, and holy, and acceptable will of God is, Rom. 12.2. A wise and understanding people] The Spaniards are said to seem wise, and are fools; the French to seem fools, and are wise: the Portugals neither to be wise, nor so much as to seem so; the Italians both to seem wise, and to be so. But may not that of the Prophet be fitly applied to them all, Behold, they have rejected the Word of the Lord, and what wisdom is in them? Jer. 8.9. Vers. 7. Who hath God so nigh unto them] Yea, this was it that made them so great a nation, who otherwise were but Methemispar, few in number. This made Moses so passionately cry one, Happy are thou, O Israel! who is like unto thee, O people saved by the Lord! etc. Deut. 33.29. Vers. 8. So righteous] See the Note on Chap. 1. vers. 1. Vers. 9, Only take heed] Cavebis autem, si pavebis. Lest thou forget] Eaten bread is soon forgotten. Teach them thy sons] A special help against forgetfulness; yea this is the best art of memory. Of all things, God cannot abide to be forgotten. Vers. 10. Specially the day] An high favour, and most honourably mentioned, Neh. 9.13. Vers. 12. Ye saw no similitude] Numa, the Roman Lawgiver, would not permit any image, whether painted, or carved, to be placed in their Temples, eò quòd nefas duceret praestantiora deterioribus adsimulare, because he held it unlawful to set forth a better thing by a worse. etc. Hence it was, that the Roman Temples had no pictures in them, for 170 years after the building of that city. Irenaeus reproves the heretics, called Gnostici, for that they carried about the Image of Christ, made in pilate's time, after his own proportion; for, to whom will ye liken God? or what likeness will ye compare unto him? Esai. 40.18. Vers. 14. Statutes and Judgements] See vers. 1. Vers. 15. Take ye therefore good heed] These many cautions note our proneness to this evil, above others; this appeareth somewhat in children so delighted with pictures, and in that idolomania of these jews; of the Eastern Churches, and of the Synagogue of Rome. Vers. 16. The likeness of male or female] As the blind Ethnics did; Servius. concluding their petitions with that general, Dii, Deaeque omnes. Vers. 17. The likeness of any beast] Which was a piece of the Egyptian madness. Israel, by being there, had learned to set up one calf; Jeroboam, two. Vers. 18. The likeness of any fish] Asdruball was Dagon the God of the Philistims, whence he had his name. Vers. 19 All the host of heaven] Called the Queen of heaven, jer. 7. _____ [should be driven] Or, drawn by the enticement of the Devil, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Synesius) a great Image-monger; or by the seduction of others, or of thine own evil heart; for Nemo sibi de suo palpet: quisque sibi Satan est, saith a Father. _____ [which the Lord thy God hath divided] And shall we fight against God (as Jehn did against Jehoram) with his own servants, nay with those things which he hath given us for common servants to us all? Vers. 20. But the Lord] Deliverance commands obedience: Servati sumus ut serviamus. Vers. 21. And swore that I should not] So that you have a privilege above me; only beware how you provoke him (as I did) thorough unbelief. Vers. 22. But I must die] This was a sore affliction to this good man, and is therefore so often mentioned. Plut. Cato Major also died three years before the destruction of Carthage, which he had so vehemently urged, and would so gladly have outlived. Vers. 24. For the Lord thy God] And should therefore be served truly, that there be no halting; and totally, that there be no halving, Heb. 12.28, 29. Vers. 25. And shalt have remained long] So that thou thinkest there is no removing thee, thou art so rooted and riveted. Nicephorus Phocas having built a mighty wall, heard from heaven, Though thou build as high as heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sin is within, all will be lost. Vers. 28. And there ye shall serve gods] As ye have made a match with mischief, so ye shall have enough of it. Ephraim is joined to Idols, etc. See Act. 7.42. Vers. 29. But if from thence] Sweet and sour, make the best sauce. Promises and menaces mixed, soon operate upon the heart. The Sun of righteousness loves not to set in a cloud; nor the God of consolation, to leave his children comfortless. Vers. 30. Even in the latter days] This is, by some, understood of the Messiah his days, which are the latter times of the world; as Hos. 3.5. 1 Cor. 10.11. and they believe, that here is pointed at, the great and last conversion of the Jews. Vers. 32. For ask now of the days] Historiae sunt fidae monitrices; great good use is to be made of history; this holy history especially, whereof every word is pure, precious, and profitable. Vers. 37. Therefore he chose] He chose for his love, and then loved for his choice: After God's example, deligas quem diligas. Vers. 39 Empedocles. That the Lord he is God in heaven] A Philosopher could say, that God is a Circle, whose Centre is every where, whose circumference is not where; ubi est Deus? quid dixi miser? sed ubi non est? Where is God? or rather, where is not God? He is higher than heaven, lower than hell, broader than the sea, longer than the earth. Nusquam est & ubique est, quia nec abest ulli, Bernard. nec ullo capitur loco. He is not where, and yet every where; far from no place, and yet not contained in any place. Vers. 40. That thou mayst prolong thy days] Hence some Lutherans have gathered, that God hath not determined the set period of man's days; Heming. & alii. but that it is in men's power to lengthen, or shorten them. But this is against Job, 7.1. & 14.14. Eccles. 2.3. Isa. 38.5, 15. Stat sua cuique dies. Our hairs are numbered, much more our days. Vers. 42. That the slayer] See the Note on Numb. 35.9, 10, etc. Vers. 44. And this is the law] That is, this that followeth in the next chapter, whereunto these verses serve for a preface. CHAP. V. Vers. 1. ANd keep, and do them] The difference between Divinity and other Sciences, is, that it is not enough to learn, but we must keep and do it; as lessons of Music must be practised; and a copy not read only, but acted. Man goeth forth to his work, and to his labour, until the evening, Psal. 104.23. He must arise from the bed of sin, and go forth out of himself, as out of his house, to his work, and to his labour; working out his salvation with fear and trembling, until the evening, till the Sun of his life be set. Vers. 2. God made a Covenant with us] We also have the Covenant, the seals, Ministers, etc. But (alas) are not these blessings, amongst us, as the Ark was among the Philistims, rather as prisoners, then as privileges, rather in testimonium & ruinam, quàm salutem? Vers. 3. With our fathers] i. e. With our father's only. Or; if it be understood of all the foregoing patriarchs, than it is to be expounded by Gal. 3.17. Vers. 4. Face to face] i. e. Openly, and immediately, by himself, and not by a messenger, or mediator. Prosper's conceit was, that the Israelites were called Judaei, because they received jus Dei. Vers. 5. I stood between the Lord] Sc. after the decalogue delivered by God himself out of the fire. For of that, he might say, as once Joseph did to his brethren; Behold, your eyes see that it is my mouth that speaketh unto you, Gen. 45.12. And as Paul did to Philemon, vers. 19 I Paul, etc. so, I the Lord have written it with mine hand, I will require it. Vers. 6. I am the Lord, etc.] See the Notes on Exod. 20. It is well observed by a Reverend Writer, Mr. Ley his Pattern of Piety. that the two tables of the Law are in their object, answerable to the two natures of Christ. For God is the object of the one; man of the other: And as they meet together in the person of Christ, so must they be united in the affections of a Christian. Vers. 12. Keep the Sabbath-day] In this repetition of the law, some things are transposed, and some words changed: Haply, to confute that superstitious opinion of the jews, who were ready to dream of miraculous mysteries in every letter. Vers. 15. And remember that thou] It being a figure of our redemption by Christ; and so a fit subject for Sabbath-meditations. Vers. 18. Neither shalt thou commit] Or, And thou shalt not commit, etc. and so in the following laws; to teach us, that the law is but one copulative, as the Schools speak. Lex tota est un● copulatioa. For the sanction indeed, it is disjunctive; but for the injunction, it is copulative. The sanction is, either do this, or die: but the injunction is not, either do this or that, but do this and that too. See Mat. 23.2.3. Ezek. 18.10, 11, 13. jam. 2.10. Do every thing, as well as any thing: to leave one sin and not another, is (with Benhadad) to recover of one disease, and to die of another. Vers. 22. These words the Lord spoke] If humane laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the invention of the gods, as Demosthenes calls them, how much rather this perfect law of God, that needs no alteration or addition? Vers. 23. Even all the heads of your tribes] These are called all Israel, vers. 1. as being their representatives. Vers. 25. Why should we die?] But why should they fear to die, sigh they had seen that day, that God doth talk with man, and he liveth? It is answered, that they looked upon their present safety, as a wonder; but feared what would follow, upon such an interview, if continued. And indeed it is still the work of the law, to scare men and to drive them to seek for a Mediator. Vers. 27. We will hear it and do it] This is well said, if as well done. Many can think of nothing, but working themselves to life; spinning a thread of their own, to climb up to heaven by. But that will never be. CHAP. VI Vers. 1. NOw these are the Commandments] Moses having repeated the Decalogue, gins here to explain it: and first, the first of the ten, in this present Chapter: that first Commandment being such, Primo praec●pto reliquerum omnium ob ervantia praecipitur. Luth. as that therein the keeping of all the other nine is enjoined, as Luther rightly observeth. Vers. 2. That thou mightest fear the Lord] Fear God, and keep his Commandments, Eccles. 12.13. fear the Lord and departed from evil, Prov. 16.6. this is the beginning, Prov. 1.7. and end of all, Eccles. 12.13. This is the whole of man, or as some read it, Hoc est enim totus Homo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the whole man. ib. It is a problem in Aristotle; why men are credited, more than any other creatures? The answer is, man alone reverenceth God. Deum siquis parum metuit, valdè contemnit: hujus qui non memor at beneficentiam, auget injuriam: Fulgentius. Not to fear God, is to slight him; as not to praise him, is to wrong him, saith an Ancient. Vers. 3. That it may be well with thee] Respect may be had to the recompense of reward: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may make it our scope, our aim, 2 Cor. 4.18. though not our highest aim; Moses cast an eye, when he was on his journey, Heb. 11.26. he stole a look from glory; and got fresh encouragement. Vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord] One in Three, and Three in One. Here are three words, answering the three persons: And the middle word, Our God, deciphering fitly the second, who assumed our nature, as Galatinus well observeth. Others take notice, that the last letter of this first word Hear, is extraordinarily great in the Hebrew; as calling for utmost heed and attention: And so is the last letter in the word rendered, One. See the Note on Exod. 34.14. This last letter Daleth, which usually stands for four, signifieth (say the Hebrews,) that this one God, shall be worshipped in the four corners of the earth. Vers. 5. And thou shalt love] See the Note on Mat. 22.37. This shows the impossibility of keeping the law perfectly: Ità ut frustrà sint sophistae, etc. The true Christian counts all that he can do for God, but a little of that much he owes him, and that he could gladly beteem him. But what a wretched Monk was that, that died with these words in his mouth; Red mihi aeternam vitam quam debes; Lord, pay me heaven, for thou owest it? Vers. 6. Shall be in thy hairs] A bible, men should get stamped in their heads, and another in their hearts, as David had, Psal. 119.11. Knowledge, that swims in the head only, and sinks not down into the heart, does no more good, then rain in the middle region doth; or then the Unicorns horn, in the Unicorns head. Vers. 7. And thou shalt teach them diligently] Heb. Thou shalt whet or sharpen them, as one would sharpen a stake, Sha●an acuer● & S●anah repetere, affined sunt. when he drives it into the ground: Or, as one would set an edge upon a knife, by oft going over the whetstone. A learned Hebrician observes a near affinity between the word here used, and another word that signifies to repeat, and inculcate the same thing. Innuit studium et diligentiam, qua pueris praecepta dei inculcari debent, saith Vatablus. Children should be taught the principles, that they understand not: First, that they might have occasion much to think of the things that are so much and commonly urged. Secondly, that if any extremity should come, they might have certain seeds of comfort and direction, to guide and support them. 3. That their condemnation might be more just, if having these so much in their mouths, they should not get something of them into their hearts. Vers. 8. And thou shalt bind them] See the Note on Mat. 23.5. Vers. 9 And on thy gates] In a foolish imitation whereof, the English jesuites beyond sea have written on their Church and Colledge-doores, in great golden letters, Jesus, Jesus converte Angliam, Fiat, Fiat. Habent et vespae favos. Vers. 11. When thou shalt have eaten and be full] Saturity oft breeds security, fullness forgetfulness. The best, when full fed, are apt to wax wanton, and will be dipping their fingers sometimes in the devil's sauce: Platina. ipsis opibus lascivire caepit Ecclesia. The Moon never suffers eclipse, but at the full, and that by the earth's interposition. The young mulets, when they have sucked, turn up their heels, and kick at the dam. Vers. 12. Lest thou forget the Lord] Should we with the sed hawk, forget our master? Or, being full with God's benefits, like the Moon, be then most removed from the Sun, from whom she hath all her light? See Prov. 30.8, 9 Vers. 13. And shalt swear by his name] An oath rightly taken, is a piece of our holy service to God; and may well be reckoned amongst our prayers and other pious performances. Vers. 14. Thou shalt not go] See the Note on Exod. 34.14. Vers. 15. A jealous God amongst you] Let the gods of the heathens be good-fellows; our God will endure no corrivals. He is both a jealous God, and is ever amongst us; so that our faults, our furtas, cannot be hid from his eyes. Now he that dares sin, though he know God looks on, is more impudent in sinning, then was Absolom, when he spread a tent upon the top of the house, and went in to his father's concubines, in the sight of all Israel, and of the Sun, Vers. 15. Ye shall not tempt the Lord▪ By prescribing to God, and limiting the holy one of Israel; as these men did at Massah, Psal. 78.41. See the Notes on Mat. 4.7. and on Act. 5.9. and on Exod. 17.2. Vers. 17. You shall diligently keep] So Psal. 119.4. Howbeit, the most that David could do towards it, was to wish well to it, vers. 5. Vers. 20. What mean the testimonies] Here we have a brief Catechism; which is a course and practice of singular profit. Luther scorned not to profess himself Discipulum Catechismi: and the jesuites, by the example of our Churches, do Catechise their novices. CHAP. VII. Vers. 1. ANd hath cast out many nations] God did all, Psal. 78.55. He cast out the heathen before them, and divided them an inheritance by line, etc. Hence Josephus calls the Commonwealth of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic, Polydor. Virgil. Regnum Angliae, Regnum Dei. Vers. 2. Nor show mercy unto them] Their iniquity was now full, Gen. 15.16. they filled the land with filthiness, from corner to corner, Ezra 9.11. they were ripe for the sickle, ready for the vintage of God's wrath; which now came upon them to the utmost. Vers. 3. Neither shalt thou make marriages with them] As neither with any other that were idolaters, Ezra 9.1, 2. Vers. 4. For they will turn away thy son] As the outlandish women did Solomon, 1 King. 11.2, 4. What's the reason the Pope will not dispense in Spain or Italy, if a Papist marry a Protestant, yet here they will, but in hope to draw more to them? The Tyrant Mezentius tied the living bodies of his captives to the dead; but the dead did not revive by the living; Corpora corporibus jungebat mortua vivis. Virgil. the living rather putrified, by the dead. Vers. 5. And break down their images] Cromwell did notable service here in Henry 8. time, by discovering the knavery of Popish Priests, and pulling down those mammets and monuments of idolatry, the Rood of grace, the blood of Hales, etc. And in Edw. 6. his days; the same day the Popish pictures were publicly burnt at Paul's Cross, Act. & Mon. the great victory was gotten by the English at Muscleborough field in Scotland. Vers. 6. For thou art an holy people] Viz. with a federal holiness; which yet, without an inherent holiness in the heart and life, will profit a man no more than it did Dives in the flames, that Abraham called him Son; or Judas, that Christ called him Friend. An empty title yields but an empty comfort at last. Vers. 8. But because he loved you] Loe, he loved you, because he loved you. This may seem, idem per idem, a woman's reason. But it excellently shows the ground of God's love, to be wholly in himself. Vers. 9 The faithful God] The God of Amen, Psal. 31.6. Amen, the faithful and true Witness, Rev. 3.14. that will not suffer his faithfulness to fail, nor alter the thing that is gone out of his lips, Psal. 89.33. all his precepts, predictions, promises, menaces, being the issue of a most faithful and righteous Will, void of the least insincerity or falsehood. Thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day saith Solomon, in his prayer, 1 King. 8.24. Neither could ever any day or age produce one instance to the contrary. The promises are ancient, Tit. 1.1, 2. and yet they never failed: nor the menaces, Zeph. 3.5. Vers. 10. He will not be slack] slow he may be, but sure he will be, Val. Man. supplicii tarditatem gravitate compensat, The higher he holds his hand, the heavier he will strike. Aries quo altius erigitur, hoc figit fortius. Arcus quò retrahitur longius, hoc jaculatur ulterius. Aqua quae aegre calefit, agrè denuò frigescit, etc. Vers. 13. And he will love thee] So he did before, vers. 8. but so he will continue to do. See a like expression, 1. Joh. 5.13. These things writ I unto you that believe on the name of the Son of God, that ye may believe on the name of the Son of God. Vers. 14. Thou shalt be blessed] There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Godliness, 1 Tim. 6.6. See the Note there. Vers. Martial. 15. And the Lord] Health is a sweet mercy; Non est vivere, sed valere, vita, A sickly life, is a lifeless life. A healthy body is the reward of piety, Prov. 3.8. Vers. 20. Send the hornet] See the Note on Exod. 23.28. Vers. 21. For the Lord thy God is amongst you] And how many do you reckon him for? as Antigonus said once to his soldiers, when they feared their enemies, as more in number. Vers. Aurum Tolosanum. 25. Left thou be snared] Lest it prove as the gold of Tholouse, baneful to all that fingered it; or the sepulchre of Semiramis, which they that rifled, expecting to find treasure, met with a deadly poison. CHAP. VIII. Vers. 1. ALL the Commandments] All, is but a little word, but of large extent. There are magnalia legis, & minutula legis; Look to both, the greater and the lesser things of the law, Matth. 23.23. Verse 2. To know what was] i.e. To discover and make known to thyself and others. When fire is put to green wood, Tentatut sciat, i. c. ut scire nos faciat. Aug. there comes out abundance of watery stuff, that afore appeared not. When the pond is empty, the mud, filth, and toads, come to light. The snow-drift covers many a muckhill; so doth prosperity, many a rotten heart. It is easy to wade in a warm bath; and every bird can sing in a Sun-shine-day, etc. Hard weather tries what health; afflictions try what sap we have, what solidity. Withered leaves soon fall off in windy weather. Rotten boughs quickly break with heavy weights, etc. Vers. 3. And he humbled thee] Humbled they were, (many of them) but not humble: low, but not lowly. Perdiderunt fructum afflictionum, etc. Aug. [That he might make thee know] We never know so well, how good, sweet, and seasonable the Lord is, as when under the cross. Vexatio dat intellectum. That man doth not live] See the Note on Matth. 4.4. Vers. 4. Thy raiment waxed not old] It was not the worse for wearing, but grew as their bodies did; as some are of opinion. They needed not to trouble themselves with those anxious thoughts of Heathens, what they should eat, drink, or put on. Never was Prince served and supplied in such state, as these Israelites were. Vers. 5. That as a man chasteneth his son] This is reckoned here, as an high favour. So Job accounts it, Chap. 7.17, 18. and Paul describes it, Heb. 12.7, 8. and Jeremy prays for it, Jer. 10.24. Vers. 6. Therefore thou shalt keep] As good children are the better for beating; and do gather under the wing of a frowning father. Vers. 7. That spring out of valleys] Quantum miraculi sit in admiranda illa fontium perennitate, nemo, credo, Philosophorum satis explicare hactenus potuit. The perennity of springs is a just wonder, and not far from a miracle. Vers. 8. A land of wheat and barley] Sumen totius orbis. Strabo basely slandereth this fat and fertile country, as dry and barren; but Rabshakeh, 1 King. 18.32. and Tacitus tell us otherwise. The testimony here given of it, is above all exception. Vers. 9 Thou shalt not lack any thing in it] Of the Island Cyprus, it is said, that it sendeth forth great abundance of commodities to other Countries; of whom it craveth ho help again. It was anciently called Macaria, Turk. hist. the Blessed. Marcellinus, to show the fertilty of it, saith, that Cyprus aboundeth with such plenty of all things, that without the help of any other foreign Country, it is, of itself, able to build a tall ship, from the keel, to the top sail, and so put it to Sea, furnished of all things needful. Of Egypt also it is reported, that it is so fruitful a Country, ut cunctos mortales pascere, deos ipsos excipere hospitio saluâ re posse gloriaretur. It was anciently called publicum orbis horreum, the world's great barn; as some foreign Writers have termed our Country, the Court of Queen Ceres, the granary of the Western world, the Fortunate Island, the Paradise of Pleasure, and garden of God. The worst is, that as Aristotle was wont to tax his Athenians, that whereas they were famous for two things, Laert. l. 5. c. 1. the best land, and the best laws, frumentis uterentur, legibus nequaquàm, they abused their plenty, and lived lawlessly; so it may be said of us, that we live in God's good land, but not by God's good laws. Vers. 10. Then thou shalt bless]— rarae fumant foelicibus arae. Solomon's wealth did him more hurt, than ever his wisdom did him good. But that should not have been. Solomon's Altar was four times as big as Moses his, Exod. 27.1. to teach us, that as our peace and prosperity is more than others, so should our service, in a due proportion. Vers. 11. Beware that thou forget not the Lord] By casting his words behind thee, Psal. 50.17 and not considering the operation of his hands, Isai. 5.12. fullness breeds this forgetfulness; laden bodies, leaden minds. Vers. 12. And hast built goodly houses] Haec su●t quae nos invitos faciunt mori; These are the things that make us loath to die, said Charles, 5. Emperor, to the Duke of Venice, who had showed him the stateliness of his Palace, and Princely furniture. Vers. 13. When thy silver and thy geld] Which what is it else, but white and red mould, the guts and garbage of the earth? wonder it is, surely, that treading upon it, we should so much esteem it. Well; if si●ver and gold be our happiness, than it is in the earth, and so (which is strange) nearer hells, (which the Scripture placeth in the deep) than heaven, which all know to be aloft; and so nearer the Devil, then God. Vers. 14. Then thy heart be lifted up] The Devil will easily blow up this blab in the rich man's heart; whose usual diseases are earthly-mindedness, and high-mindedness. Prosperity makes men proud, secure, impatient, jer. 22.21. In rest, they contract much rust. Vers. 15. Who led thee thorough, etc.] Good turns, aggravate unkindnesses; and our offences are increased by our obligations. Vers. 16. Who fed thee] God will give his people, Tertull. de patiented. pluviam ●scatilem, & petram aquatilem, Psal. 78.20, 24. he will set the flint abroach, and rain corn from heaven, rather than they shall pine and perish. Vers. 17. My power] As that great dragon of Egypt, lying at ease in the swollen waters of his Nilus, saith, Ezek. 29.2. Habac. 1.16. My river is mine own, I have made it for myself. Vers. 19 ye shall surely perish] Idolatry is a land-desolating sin, Judg. 5.8. CHAP. IX. Vers. 1. HEar, O Israel] It was all their business, at present, to hear; and yet he excites them so to do, by an Oyez, as it were. He knew their dulness, and the din that corruption maketh in the best hearts; how soon sated men are with divine discourses, and how little heed they give to the most wholesome exhortations. Let a child be never so busy about his lesson, if but a bird fly by, he must needs look where he lights; so, etc. Vers. 2. The children of Anak] Hence seems to come the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a King; for these great men were looked upon, as so many little Kings. See the Note on Gen. 6 4. Vers. 3. As a consuming fire] The force whereof is violent, and irresistible: Who is able to stand before this holy Lord God? woe unto us; who shall deliver us, & c? said those crest-faln Philistims, at the sight of the Ark, 1 Sam. 4.8. So, The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; Who among us (say they) shall dwell with this devouring fire? (meaning God) who amongst us shall dwell with everlasting burn? Esay 33.14. Vers. 4. For my righteousness] We are all apt to wove a web of righteousness of our own, to spin a thread of our own, to climb up to heaven by; to set a price upon ourselves above the market, to think great thoughts of ourselves, and to seek great things for ourselves. Coelum gratis non accipiam, saith One Merit-monger, I will not have heaven for nothing; and Red mihi aeternam vitam quam debes, saith Another; Give me heaven, for thou owest it me. How blasphemous is that direction of the Papists to dying men, Conjunge, Domine, obsequium meum, cum omnibus quae Christus passus est pro me; Join, Lord, my righteousness with Christ's righteousness? How much better was it with those ancient Papists here in England; to whom, upon their deathbeds, the ordinary instruction appointed to be given was, that they should look to come to glory, not by their own merits, but alone by the virtue and merit of the passion of our Lord Jesus Christ: D. Vshier serm. on Eph. 4.13. that they should place their whole confidence in his death only, and in no other thing, etc. Those Justiciaries, that seek to be saved by their works, Luther fitly calls the devil's Martyrs; they suffer much, and take much pains to go to hell; and by their much boasting, haec ego feci, haec ego feci, they become no better than Faecès, saith he wittily. It is a good observation of a reverend Divine, Mr. Cotton on Cantic. p. 217. that the Church in the Canticles is not where described, by the beauty of her hands or fingers: Christ concealeth the mention of her hands, that is of her works. 1. Because he had rather his Church should abound in good works in silence, then boast of them (especially when they are wanting,) as Rome doth. 2. Because it is he alone, that worketh all our works for us, Isai. 26.12. Hos. 14.8. Vers. 6. Understand therefore] We are wondrous apt to wind ourselves into the fooles-paradice of a sublime dotage, upon our own worth and righteousness; otherwise, what need▪ so many words here, to one and the same purpose. The Scripture doth not use to kill flies with beetles, to cleave straws with wedges of iron, to spend many words where's no need. Vers. 7. Ye have been rebellious against the Lord] Nothing is so hard, as to be humbled; for man is a proud cross creature, that would be something at home, whatever he is abroad; and comes not down, without a great deal of difficulty. Hence it is, that Moses so sets it on here, and with one knock after another, drives this nail home to the head, that he might cripple their iron sinews, bring their stiff necks to the yoke of God's obedience, and make them know that he was jehovah, when he had wrought with them for his Name sake; not according to their wicked ways, nor according to their corrupt do, Ezek. 20.43, 44, and 36.31, 32. Vers. 8. The Lord was angry] God is said to be angry, when he doth as an angry man useth to do; viz. 1. Chide. 2. Smite: revenge being the next effect of anger. Vers. 9 When I was gone up into the Mount] Sins are much aggravated by the circumstances: and every sin should swell as a toad in our eyes; we should bring them out, as they took the vessels of the Temple, Ezra 8.34. by number, and by weight. See Leu. 16.21. all their transgressions in all their sins. Vers. 10. See the Note on Exod. 31.18. Vers. 12. Arise] From off thy knees, the petitioners posture: Saint james, they say, had knees as hard as camels knees, with continual kneeling: Euseb. Hieron. Act. & Mon. fol. 1579. and Hilarion was found dead in his Oratory, with knees bend, eyes and hands lift up. Father Latimer, during his imprisonment, was so constant and instant in prayer, that ofttimes he was not able to arise without help. Vers. 14. Let me alone] See the Note on Exod. 32.10. Vers. 15. So I returned] Yet not till he had first prayed, and prevailed, Exod. 32.1, 14. Vers. 16. Ye had turned aside quickly] Levitate prorsus desultoria: Apostates have religionem ephemeram; being constant in nothing, but in their inconstancy. Vers. 17. And cast them] See the Note on Exod. 32.19. Vers. 19 For I was afraid] Moses was more troubled for the people, than the people were for themselves: so was Daviel for Nabuchadnezzar, Chap. 4.19. and Nahum for the Chaldeans, Chap. 3.16. Vers. 22. And at Taberah] Catalogues should be kept of our sins, and oft perused; yea though they be pardoned; that we may renew our repentance, and keep our souls humble, supple, and soluble. Vers. 24. You have been rebellious] Here he repeats the former charge, vers. 7. which now he had sufficiently proved against them: We must object no more against any man, than we are able to make good. If Erasmus had lived to these days, Erasmus. epist. ad Bilib●ld. very shame would have crammed those words of his, down his throat; Vbicunqu eregnat Lutherus, ibi literarum est interitus: duo tantum quaerunt, censum, & uxorem; Wheresoever Luther's doctrine takes place, learning is little set by: all the care is for a wife, and for wealth. Os durum. Vers. 25. Thus I fell down] The three former verses, come in by a parenthesis. Here he returns again to the history of his interceding for them, the second time. Vers. 26. I prayed] And he had a hard tug of it: but prayer is the best lever at a dead lift. CHAP. X. Vers. 1. LIke unto the first] Which Moses had broken: to show, how we in our nature, had broken the law, and could not be saved by the keeping of it. This, Christ our true Moses, repairs again: writing the law, not in tables of stone, but in the heart of unbelievers; and enabling them, in some good measure to keep it, job. 1.17. walking (as Luther phraseth it,) in the heaven of the promise, but in the earth of the law; that, in respect of believing, this of obeying. Vers. 2. Which thou breakest] See the Note on Exod. 34.1. Vers. 3. And I made an Ark] In its use, far beyond that Persian casket embroidered with gold and pearl; which Alexander reserved for Homer's I●●ads. Vers. 4. Out of the midst of the fire] The law was given in fire; it is a law of fire, Deut. 33.2. given by God, who is a consuming fire, Heb. 12.29. and hath a tribunal of fire, Ezek. 1.27. and shall plead with transgressors in flames of fire, Isai. 66.15, 16. the trial of our works shall be by fire, 1 Cor. 3, 13. Let us therefore have grace, whereby we may serve God acceptably, with reverence and godly fear. It is the Apostles use, Heb. 12.28. Vers. 5. And put the tables in the Ark] Which was thenceforth called, the Ark of the Testimony. Vers. 6. And the children of Israel] Here are some seeming contradictions, betwixt this place, and that, Num. 33.31, 32. But, though they seem to be, as the accusers of Christ, never a one speaking like the other; yet if we well observe the text, and consult with interpreters, we shall find them like Nathan and Bathsheba, both speaking the same things. Vers. 7. A land of rivers of water] A rare thing in a dry desert. Lysimachus sold his crown for a less matter. Vers. 8. At that time] viz. Whiles they were yet at mount Sinai; for the two former verses are inserted by a parenthesis. The Lord separated the tribe of Levi] This setting up of the Ministry amongst them, is reckoned as a sign of God's singular love to them. And so it is to us, no doubt, albeit a late pamphleter, makes that sacred and tremend function of the Ministry, The Compass. Samaritan. to be as mere an imposture, as very a mystery of iniquity, as arrant a juggle, as the papacy itself. Now the Lord rebuke thee Satan. [To stand before the Lord] As also the Angels do, Luk. 1.19. Vers. 12. What doth the Lord thy God require of thee] Beneficium postulat officium: Mercy calls for duty. But to fear the Lord] This is the totum hominis, Eccles. 12.13. the bonum hominis, Mic. 6.8. the unum necessarium, Luk. 10.42. the primum quarendum, Mat. 6.33. Vers. 14. Behold the heaven and the heaven of heavens] Not the air and sky only, the visible heaven, but the third heaven, whereof no natural knowledge can be had, nor any help by humane arts, Geometry, Optics, etc. For it is neither aspectable, nor movable. [The earth also] So that there was no necessity of pitching upon thee, for his peculiar; sith he had choice enough before him. Vers. 15. To love them] Because he loved them, as Chap. 7.7, 8. See the Note there. Vers. 16. Circumcise therefore] Deus jubendo juvat. Set about this work in God's strength, and pray, that the heaven may answer the earth, Hos. 2.21. For it is a work that must be done without hands, Col. 2.11. Beg of God to thrust his holy hand into our bosom, Aug. in Exod. quaest. 55. and to pull off that filthy foreskin; urge him with his promise, Deut. 30.6. doubt not of his power, lex jubet, gratia juvat, etc. Vers. 17. Is God of Gods] And will be served like himself. Vers. 19 Love ye therefore the stranger] And so show yourselves the friends of God. Cicero. For idem velle & idem nolle, ea demum vera amicitia est. Friends are . Vers. 21. He is thy praise] Thy praised one, Psal. 18.3. or, thy praiseworthy one. He is also thy chief glory, and praise amongst all nations; who shall admire thy happiness in such a God CHAP. XI. Vers. 1. THerefore thou shalt love the Lord] Cos amoris amor. Ama amorem illius, saith Bernard: Not to love them that so loved us, is to be worse than a Publican; more hardhearted than a Jew. Matth. 5.46. That the three children burned not in the furnace, Dan. 3.25. was a miracle; so it is that men so favoured, love not God. Vers. 2. And which have not seen] Segniùs irritant animos demissa per aures, Horat. Quam quae sunt oculis commissa fidelibus: He speaks unto them, as to eye-witnesses; and those that have such evidence and self-experience, are usually more affected, than those that have things by hear-say only. Mine eye affects my heart, Lam, 3.51. Vers. 4. Hath destroyed them unto this day] i. e. Hath so destroyed and dismayed them, that to this day we hear no more of them: As the Romans so quailed and quelled King Aitalus, that he made a law, that none of his successors should make war with that State for ever. Vers. 5. And what he did unto you] A Diary should be diligently kept of what God does for us, Psal. 102.18. for the help of our slippery memories, and the firing up of our dull hearts to a contention in godliness. Vers. 9 And that ye may prolong] See the Note on Chap. 4.40. Vers. 10. And wateredst it with thy foot] Fetching and carrying water, called therefore the water of their feet, as our life is called, the life of our hands, Esay 57.10. because maintained with the labour of our hands. Vers. 11. And drinketh water of the rain of heaven] God crowning the year with his goodness, and his paths dropping fatness, Psal. ●5. 10 11, 12. In the Hebrew it is, thy chariot-wheel-tracks; for the clouds are Gods chariots, Psal. 104.3. in which water is bound, Job 26.8. How they are upheld, and why they fall here and now, we know not, and wonder. The Egyptians used, in a profane mockery, to tell other nations, that if God should forget to rain, they might chance to starve for it; they thought the rain was of God, but not their river Nilus. See Ezek. 29.3, 9 Isai. 19.5, 6. Vers. 12. Which the Lord thy God careth for] Deus sic curat universa, quasi singula; sic singula, quasi sola. Aug. From the beginning of the year] How easy were it for God to starve us all, by denying us a harvest or two! Vers. 13. And it shall come to pass This passage of Scripture following, the Jews read daily in their families, as Maimonides reporteth. Vers. 14. That I will give you the rain] Rain, God gives to all by a providence, Act. 14.17. Job 38.26. but to his Israel, by virtue of a promise; whereby the might live, not as by bread only, but as by every word that proceeded out of the mouth of God. Vers. 16. That your heart be not deceived] Having first deceived itself; for the heart is deceitful above all things, Jer. 17.9. etc. and may say to many, as the heart of Apollonius, the Tyrant, seemed to say to him; who dreamt one night, that he was flayed by the Scythians, and boiled in a Cauldron, and that his heart spoke to him out of the kettle, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. It is I that have drawn thee to all this. Those in hell cry so. Vers. 17. And he shut up the heaven] The keys of heaven, of the heart, of the womb, and of the grave, God keeps and carries under his own girdle, as we may say. Vers. 18. In your heart] Yea upon your heart, Esay 47.7. & 57.11. so as they may sink thereinto, Luk. 9.44. as the best balm cast into water, sinks to the bottom. Vers. 19 Teach them your children] See the Note on Chap. 6.7. Vers. 21. As the days of heaven] i. e. As long as the world standeth. Hence, haply, we may conceive hope of the repentance of the Jews, and their re-establishment in this promised land. Vers. 26. A blessing and a curse] With the way to either; that if ye miscarry, ye may have none to blame but yourselves. For oft it falls out, that whereas the foolishness of man perverteth his way, his heart fretteth against the Lord, Prov. 19.3. Vers. 29. Put the blessing upon Mount Gerizim] That is, pronounce it there. See Josh. 8.33. Hence the Samaritans built their Temple on this mount, as a blessed place, and there worshipped they knew not what, Joh. 4.20, 22. calling themselves, Those that belong to the blessed Mount. CHAP. XII. Vers. 1. THese are the Statutes] Hear Moses gins to comment upon the second Commandment of the law. See the Note on Chap. 6.1. Vers. 2. Ye shall utterly destroy] This clause of this law is judicial, peculiar only to the Jews, saith a grave Interpreter; as being chiefly intended to prevent their worshipping God in any other place, then that one that he had appointed, to which we in the days of the Gospel are not tied. See Vers. 5, 6. It was a temporary Ordinance, saith another, and a part of Moses polity, now abrogate. Vers. 3, And you shall hue down] Asdruball was here done notably in King Edward the sixths' days, notwithstanding the withstandings of the rude rabble, Life of Edw. 6. by Sir Joh. Heyw. which more regarded commotioners than Commissioners, and were more guided by rage then by right, etc. So that as one Master Body, a Commissioner, was pulling down images in Cornwall, he was suddenly stabbed into the body, by a Priest, with a knife. Vers. 4. Ye shall not do so] As wicked Ahaz did, 2 Chron. 27.24. by the advice and help of Vriah, that turncoat, 2 King. 16. who had once passed for a faithful witness, Isai. 7.2. but afterwards proved a factor for the Devil. Vers. 5. And thither shalt thou come] In token of an holy communion with God. Vers. 6, Heave-offerings of your hand] For none might appear before the Lord. Vers. 7. And there ye shall eat before the Lord] Loe this ye shall have of God's hand, as a recompense of all your charge and pains; ye shall feast before him with joy. This made those good souls go bodily on from strength to strength; though they took many a weary step, yet their comfort was, that they should every one of them in Zion appear before the Lord, Psal. 84.7. This was the sweetmeats of that feast; other dainty dishes there might be, but this was the banquet. Vers. 9 For ye are not as yet come to the rest] No more are any of us indeed, till we come to that rest which remaineth for the people of God, Heb. 4.3, 8, 9, 10. The Ark was transportative, till settled in Solomon's temple; so till we come to heaven, are we in continual unrest. Vers. 10. So that ye dwell in safety] Having peace both external and internl, of country and of conscience. Regionis & Religionis. Vers. 12. And ye shall rejoice] No one duty is more pressed in both the Testaments, than this of rejoicing in the Lord always, but specially in his immediate services. And the contrary is complained of, Mal. 2.13. and sorely threatened, Deut. 28.47. Vers. 14. But in the place] This taught them unity and uniformity in divine worship; as also that there was but one only way to obtain pardon of their sin, and acceptance of their services, viz. by Jesus Christ, of whom their Tabernacle and Temple was a type. Vers. 15. According to the blessing] God allows his not only a sufficiency, but an honest affluency, so they keep within the bounds of their ability. Vers. 16. Only ye shall not eat] See the Note on Gen. 9.4. Vers. 19 That thou forsake not the Levite] But look to his livelihood; sith, Panormitar●. Ad tenuitatem beneficiorum necessariò sequitur ignorantia sacerdotum; small allowances make either ignorant or negligent Ministers. Vers. 20. Thou mayst eat flesh] Only it is noted as a fault, to feed without fear, Judas 12. And flesh-mongers are taxed by Solomon. Nos etiam animas incarnavimus, saith an Ancient, complaining of the surquedry of his times. Vers. 22. Even as the roebuck] i. e. as common and profane meats; for these creatures were rejected for sacrifice. Vers. 25. Thou shalt not eat it] Who can ever think any commandment of God to be light or little, when this of not eating the blood, is charged with so much strictness? The Minutula of the law, as well as the Magnalia, must be carefully heeded and practised. Vers. 26. Go unto the place] Farneze off though it be, yet go thou must thither with thy sacrifices; though at home thou mayst kill and eat for thine own repast and refreshing. Vers. 28. And with thy children after thee] Whose comfort they that seek not, Bern. Epist. 111. are peremptores potiùs quam parents, rather parricides, than parents. Vers. 32. Thou shalt not add thereto] To add any thing to the Word of God, saith Theodoret, is bold madness; but to open those things by the Word, that in the Word are more darkly delivered, is both lawful, and laudable. CHAP. XIII. Vers. 1. IF there arise among you a Prophet] A public Deceiver, that shall boldly obtrude upon you his erroneous opinions for divine oracles; seeking to drag disciples after him, Act. 20.20. Such as of late times were Servetus, Socinus, Arminius, Vorstius, Pelargus the first Anabaptist, Islelius Agricola, the first Antinomian: H. N. that is, Henry Nicolai of Leiden, the first Familist. Howbeit, Gerson tells us of a woman, one Maria de Valentiana, that had, lately, before his relation, written a book with incredible subtlety, concerning the prerogative and eminence of divine love; to the which, whatever soul had attained, is (according to her) let lose from all the law of God's Commandments. Vers. 2. And the sign or the wonder come to pass] For so it may fall out by Divine permission, for the patefaction and pudefaction of hypocrites; Exod. 7.22. as when Jannes and Jambres turned water into blood, or at least, seemed to do so. Vers. 3. Thou shalt not hearken] Heretics have their pithanology, their good words and fair speeches, wherein they can vent a spittle of diseased opinions, and whereby they deceive the hearts of the simple, Rom. 16.18. It is not safe therefore to hear them, or hold discourse with such; lest they insinuate and infect us, as the Montanists did Tertullian; as the Valentinians did divers well-affected Christians; as Acacius the heretic, did Anastasius, 2 Bishop of Rome, Anno 497. who sought to rectify him. It is reported of Placilla, the good Empress, that when Theodosius Seniour desired to confer with Eunomius, Sozomen. l. 7. cap. 7. she dissuaded her husband very earnestly; lest, being perverted by his speeches, he might fall into heresy. Keep thee far from an evil matter, saith Solomon. Mark those that make divisions, and avoid them, Rom. 16.18. saith Paul. And again, There are many unruly and vain talkers and deceivers— whose mouths must be stopped, etc. Tit. 1.11. Vers. 4. Ye shall walk after the Lord] A special Antidote against Apostasy from the truth, 2 Pet. 3.17, 18. whereas those that have put away a good conscience, do, as concerning faith, 1 Tim. 1.19. easily make shipwreck. Vers. 5. Shall be put to death] This power is still in the Christian magistrate, to inflict capital punishment on gross heretics; such as was Servetus at Geneva, and Campian here; who spider-like, was swept down by the hand of justice, and drew his last thread in the triangle of Tyburn, Speeds hist. of Engl. 1176. as the Historian wittily phraseth it. Quid Imperatori cum Ecclesia? was a question moved by the old Donatists. Libertas prophetandi, is much challenged by the Arminians, and other Sectaries. But if in matter of religion, every man should think what he lists, and utter what he thinks, and defend what he utters, and publish what he defends, and gather disciples to what he publisheth, this liberty, or licentiousness rather, would soon be the bane of any Church. Vers. 6. Thy friend, which is as thine own soul] Amicitia fit tantùm inter binos qui sunt veri, & bonos qui sunt pauci. Entice thee secretly, saying] Christ found the Devil in Peter, persuading him to spare himself. Cassianus reports of a young man, that had given himself up to a Christian life; and his parents misliking that way, wrote letters to him, to dissuade him; which when he knew, he would not once open them, but threw them in the fire. Mention is also made in Ecclesiastical history, of one Phileas, a Nobleman, and constant Martyr, who going to execution, seemed as one deaf at the persuasions, and blind at the tears of his dearest friends: As the waters use to break themselves on a rock, so was he inflexible. Vers. 9 Kill him] i. e. Deliver him up to the Magistrate, to be killed; for he bears not the sword in vain, like S. Paul in a glass-window, or George on a signpost. Vers. 10. To thrust thee away] By force, not of arms, but of arguments, Tertull. as the Valentinians, qui priùs persuadebant quam docebant. Thus Jeroboam is said to have driven Israel from following the Lord, 2 King. 17.21. Vers. 12. If thou shalt hear say] Rumours are not always to be credited, nor always to be contemned. Vers. 13. Childron of Belial] Renegadoes are the worst of men. 1 Joh. 2.19. Rabshakeh is held such a one; so Bertius, Tilenus, Staphylus, etc. CHAP. XIV. Vers. 1. YE are the children of the Lord] Ye should therefore do nothing unworthy of such a Father. Antigonus being invited to a place, where a notable harlot was to be present, asked counsel of Menedemus, what he should do? He bade him only remember, Plut. that he was a King's son, and do accordingly. [ye shall not cut] See the Note on Levit. 19.28. Vers. 2. For thou art] See the Note on Chap. 7.6. And the Lord hath chosen thee] Hence all thy holiness. The maids were first purified, before Ahasuerosh chose one; but here it is otherwise, Ephes. 5.25, 26. Vers. 3. Thou shalt not eat any abominable] See the Notes on Levit. 11. This law taught them to abstain from communion with wicked men, in whom are found the malignities and evil properties of all other creatures, Act. 10.13, 17, 20, 28. They feed hard on sin, the Devil's excrement; as the Tartarians eat the carrion, carcases of horses, camels, asses, cats, dogs, yea when they stink, and are full of maggots, and hold them as dainty, as we do venison. Vers. 5. The Hart, and the roebuck] These were dainties fit for a King, 1 King. 4.23. Rice and mutton is the cheer wherewith the great Turk entertaineth foreign Ambassadors; and that so plainly and sparingly dressed, as if they would give check to our gourmandize and excess. Vers. 6. That parteth the hoof] See the Note on Levit. 11.3. Vers. 21. Thou shalt not seethe] See the Note on Exod. 23.19. Vers. 22. Thou shalt truly tithe] He seems to mean that second tithe, wherewith they were to feast before the Lord; and not the tithe given to the Levites, Num. 18.24. Vers. 23. That thou mayst learn] A man cannot converse with God, but he shall learn something. Semper a te doctior redeo, said He to his friend. Moses came from the Mount with his face shining. Confer Eccles. 81. Vers. 29. That the Lord thy God, etc.] Not getting, but giving, is the way to thrive in the world. CHAP. XXV. Vers. 1. AT the end of every] This Sabbatical year signified the year of grace, the Kingdom of Christ, wherein all Israelites indeed, are discharged of their debts, Matth. 6.12. See the Note there. Vers. 2. He shall not exact it] For that seventh year at least; because there was neither sowing, nor reaping, that year: how then could the poor pay their debts? We must all put on bowels of mercy, forbearing one another, and forgiving one another, etc. Col. 3.12, 13. Vers. 3. Of a foreigner] To show, that none that are alienated from the life of God, (or a godly life) have remission of sin by Christ: He sanctifies all whom he justifies, Compare Rom. 11.26. with Isai. 59.20. Vers. 4. Save when there shall be no poor] Hear (as in sundry other places of the new Translation) the margin is better than the text; as giving a good reason of the former law; To the end, that there be no poor amongst you, that is, extreme poor by your exactions. Of a cruel creditor it is said, Psal. 10.9. that he lieth in wait to catch the poor; he doth catch the poor, when he draws him into his net, that is, into bonds, debts, mortgages, as chrysostom expounds it. Vers. 7. Thou shalt not harden thy heart] But draw out thy soul to the hungry, Esay 58. Many have iron-bowels, and withered hands. See my common-place of Alms. Vers. 8. Thou shalt surely lend him] See the Note on Matth. 5.42. Vers. 9 And he cry unto the Lord] Who is the poor man's King, as James the fifth, of Scotland, was termed, for his charity. Vers. 10. Thine heart shall not be grieved] See the Note on 2 Cor. 9.7. The Lord thy God shall bless thee] See Prov. 19.17. and Alms, ubi supra. Vers. 11. For the poor] See the Note on Matth. 26.11. Aged and impotent poor, whose misery moves compassion, without an Orator, called here our poor, as well as our brethren. Vers. 12. In the seventh year] Viz. Since he was sold unto thee. Vers. 16. Then thou shalt take an awl] si non horreret servitudinem, horreret saltem ignominiam publicam: If we can bear reproach for Christ, it's an argument we mean to stick to him, as this bored servant, to his master. CHAP. XVI. Vers. 1. ANd keep the Passeover] Every man that seethe another stricken, and himself spared, is still to keep a Passeover for himself. Vers. 3. Even the bread of affliction] Or, of poverty; as who should say, poor folks bread, ill-leavened, ill-prepared. Vers. 4. And the●e shall be] See the Notes on Exod. 12. Vers. 10. With a tribute of a freewill offering] Over and besides the sacrifice appointed for the feast-day, Numb. 18.27, 31. and the two loaves with their sacrifices commanded, Levit. 23.17, 20. so goodcheap is God's service to us, over what it was to them. Vers. 12. And thou shalt remember] It is very good to look back, and recognize our former worse condition. Agathocles, King of Sicily, being a potter's son, would be served only in earthen vessels. Willigis, Archbishop of Ments, a Wheel-wrights son, hanged wheels, and the tools wherewith they were made, round about his bedchamber, and had these words written upon the walls, in very fair Characters, Willigis, Willigis, recole unde veneris, Remember whence thou camest. Vers. 13. Thou shalt observe] See the Notes on Exod. 23.16. Vers. 15. Thou shalt surely rejoice] See the Notes on Chap. 12.12. Vers. 18. With just judgement] Heb. with judgement of justice. fiat justitia, ruat coelum. Let heaven and earth be blended together, rather than Magistrates be drawn to deal basely. It is reported by a late traveller, that in Zant, over the place of judgement, these two Latin verses are written on the wall, in letters of gold, Hic locus odit, amat, punit, conservat, honorat, Nequitiam, pacem, crimina, jura, bonos. Vers. 19 Neither take a gift] Rain is good, and ground is good; yet, ex eorum conjunctione fit lutum, by the mixture of those two, is made dirt; so giving is kind, and taking is courteous; yet the mixing of them, makes the smooth paths of justice, foul, and uneven. Vers. 20. That which is altogether just] Heb. justice, justice; that is, let pure justice, without mud, run down; let all self-ish affections be strained out. CHAP. XVII. Vers. 1. THou shalt not sacrifice] See the Note on Levit. 22.20. Vers. 2. That hath wrought wickedness] Idolatry is wickedness with a witness. Such was the venom of the Israelitish Idolatry, that the brazen Serpent stung worse than the fiery. Oh that the Lord as he hath revealed that Wirked one, so that he would at length, consume him with the spirit of his mouth, 2 Thess. 2.8. and dung his Vineyard with the dead carcase of that wild boar of the forest! He can as easily blast an oak, as trample a mushroom. Fiat, fiat. Vers. 4. And it be told thee] See the Note on Chap, 13.12. And enquired diligently] Men must be swift to hear, slow to speak that is, to censure, or pass sentence. Amongst the Athenians, an indictment of any crime, was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the evidence and conviction, made it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanasius passes for a sacrilegious person, a profane wretch, a bloody persecutor, a blasphemer of God, etc. and was so condemned, before he was heard, by fourscore Bishops, in that Pseudosynodus Sa●dicensis. Sunt quidem in Ecclesia Catholica plurimi mali; sed ex haere●icis▪ nullus est bonus, saith Bellarmine; There be many bad men Papists, but not one good to be found among Protestants. Reas. 8. pag. 41. The Catholics follow the Bible, (saith Hill, in his quartern of Reasons,) but the Protestants force the bible to follow them; yea their condemnation is so expressly set down in their own Bibles, saith another Popeling, and is so clear to all the world, Gag 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 guests 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 judgement] 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 God's law. For apices juris non sunt jus. And the Rabbins have a saying, Nulla est objectio in Lege, quae non habet solutionem in latere. Now the Priests lips should preserve knowledge, and the Law should be sought at his mouth; the high-Priest also, in some cases, was to inquire, and answer after the judgement 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 judge] i.e. The council of judges, the Synedrion, 2 Chron. 19.8. consisting partly of Priests, and partly of Magistrates! Amongst the Turks, at this day, their judges are ever Ecclesiastical persons; whereby both orders joined, Blounts' voyage. 89. give reputation one to another, and maintenance; for these places of judicature, are the only preferment of the Priesthood. Vers. 10. According to all that they inform thee] viz. Agreeable to the sentence of the law, vers. 11. The jews from this text, foolishly seek footing for their traditions, which they so much magnify, Mat. 15.1, 2. Vers. 14. And shalt say, I will set a King] A King than they might choose, 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. jesuita vap. Psal. 2.6. Vers. 15. Whom the Lord shall choose] 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 royal spendthrift. Vers. 17. Silver and gold] Jest his exactours receive from his subjects, no less sums of curses then of coin; and lest he gather money, the sinews of war; but lose his people's affection, the joints of peace; as our King john did. Vers. 18. He shall write him a copy] The jews 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 treasury, and another to carry about him. This Book of God was David's delight, Psal. 119.70. Alphonsus' King of Arragon 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 peerless princess Q. Elizabeth, as she passed in triumphal state through the streets of London, after her Coronation, when the Bible was presented to her, at the little Conduit in Cheapside, 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 Manual, his running library, the man of his counsel. 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 itself. 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 Emperors 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, etc. 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 firstfruits, and made their use of them. Vers. 6. With all the desire of his mind] 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 ●hath shown thee a more excellent way, and kept thee from these devoratory evils, as Tertullian calleth them; so ordering the matter, that that evil one toucheth them not with any deadly touch, I joh. 5.18. For either he suffers not his to be tempted above strength, 1 Cor. 10.13. Or else, he withholds the occasion, when temptation hath prevailed to procure consent and purpose, etc. Vers. 15. Like unto me] B in the participation of nature, and of office: a true man, and a true Mediator; Similes, they are, but not pares: Christ being worthy of more glory than Moses, and why; See Heb. 3.3. etc. Heb. 7.22. & 9.15. Vers. 18. And he shall speak unto them] Christ is that palmoni hammedabbar, Dan. 10. that excellent speaker, that spoke with authority, and so as never man spoke; being mighty in word and deed. See my true treas. p. 1. Vers. 22. Thou shalt not be afraid] Though he spoke great swelling words of vanity, Camd. Elis. fol. 403. 2 Pet. 2.18. millstones and thunderbolts, as Hacket here did. CHAP. XIX. Vers. 3. THou shalt prepare thee a way] A direct, plain, fair highway: Such a way must Ministers prepare, and pave for their people to Christ (the true Asylum,) by giving them the knowledge 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 kind of averseness and rising of the heart against a man, when one sees him; so that he cannot away with him, nor speak to him, nor look courteously or peaceably upon him; and by his good will, he would have nothing to do with him. Secondly, there is a habit of hatred; when the heart is so settled in this alienation and estrangement, that it grows to wish, and desire, and seek his hurt. Both these must be mortified. Vers. 5. And live] So he keep within ●his city of refuge, till the death of the highpriest. See the Note on Num. 35.25. Vers. 6. Whiles his heart is hot] Asdruball Nebuchadnezars oven, viz. with anger and grief, and such like passions; which like heavy bodies down steep hills, once in motion, move themselves, and know no ground but the bottom. Verse 8. And give thee all the land] From Nilus to Euphrates, Gen. 15.18. which by reason of their sins he never did. Pray we with Jabez, 1 Chron. 4.10. Oh that thou wouldst bless me indeed, and enlarge my coast, (my heart!) and that thine hand might be with me, etc. When thou shalt have enlarged mine heart, saith David, then will I run the way of thy commandments, Psal. 119.32. Vers. 11. But if any man hate his neighbour] As Cain did Abel, as Esau Jacob, as Absolom Amnon; as Dr. Story did Queen Elizabeth, whom he cursed daily in his grace at board: Anno 1567. Camd. Elisab. as Tirone did the English; therefore strangling some of his own men, for no other reason, but because they fed on english bread; howbeit he never spoke of the Queen, but with honour: yea the profane wretch, Speed. styled himself Cousin to God, Enemy to all the world, and Friend to the Queen of England. Vers. 12. And fetch him thence] From the altar to the halter, from the palace to the gallows, Prov. 28.17. Vers. 14. Thy neighbours landmark, which they of old, etc.] Erasmus met with an adversary so silly, as to object unto him this text, Erasm. in Appologiis, pag. 637. against the new Translation of the new Testament. Quasi per terminos, voces intellexisset Spiritus S. atque hujus legis violatae illi postulari possent, qui mutant rerum vocabula. Whereas by terms orland-marks, here are clearly meant bounds, borders, limits, whereby every man's inheritance was fevered. Vers. 15. One witness shall not rise up] Yet if this One be a faithful witness, Arist. Rhetor. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle; one faithful witness, in some case, may suffice; in private offences, howsoever: And that our Saviour speaketh of such, Mat. 18.19. Basil and others are of opinion. If thy brother (a jew,) shall trespass against thee being a jew, right thyself by degrees. First, deal with him fraternally, tell him his fault, betwixt thee and him alone, vers. 15. Secondly, deal with him legally, take with thee one or two more, vers. 16. Thirdly, deal with him jewishly; tell the Church, vers. 17. complain to the Sanhedrin. Mr. Lights. harmony. pag. 143. Fourthly, if he shall neglect to hear them, deal with him Heathenishly, i.e. Let him be unto thee, as a Heathen, and a Publican; make benefit of Roman Sovereignty, let Caesar's justice end the difference between you. Vers. 20. Shall hear and fear] Others woes should be our warnings, others sufferings our sermons, yea standing sermons, 1 Cor. 10.5. to 12. God's house of correction, is the school of instruction. Vers. 21. Eye for eye, tooth for tooth] See the Note on Mat. 5.38. CHAP. XX. Vers. 1. When thou goest out to battle] It is not unlawful therefore to go to war, (as Lactantius held, and some others;) whether it be pro religione, vel pro region●: Only because it is easier to stir strife, then to stop and stint it; (non enim in ejusdem potestate est initium belli, Sallust. in Jugurth. ●jusque finis,) war is not rashly to be undertaken; lest it befall men, as in the battle between the dragon and the elephant. The dragon sucketh out the blood of the elephant, Pli●. lib. 8. cap. 12. Possid. in iut. Aug. and the weight of the falling elephant oppresseth the dragon, and so both perish. Saint Augustin would never pray for such, as had wilfully and voluntarily thrust themselves into unnecessary wars. For the Lord thy God is with thee] And how many reckonest thou him for? as Antigonus said, to his discouraged soldiers: The Lord is a Man of war, Exod. 15.3. Or, as the Chaldee there expresseth it; A victor of wars, 2 Chron. 32.8. Si deus pro nobis, etc. Rom. 8.31. Vers. 2. That the Priest shall approach] For some Priests ordinarily went along with the army; not to be Tuba rebellionis, as the Papists said of Zuinglius; nor evangelium flammeum praedicare, as they said of Beza; as a common firebrand, or fomenter of discord: but to blow the holy trumpets, that the people might be remembered before the Lord, and saved from their enemies, Num. 10.8, 9 2 Chron. 13.12. And to say unto them, as 2 Chron. 19 Deal courageously, and the Lord shall be with the good. The valour of the Gauls, was admired by the Romans. It proceeded from that instruction of the Druids their Priests, concerning the immortality of the soul, etc. Vers. 4. For the Lord your God is 〈◊〉] Quid metuit homo in sinu dei positus, Deo armatus? Creatures of an inferior nature, will be courageous in the presence of their masters: And shall not men, when they have God with them? Xerxes was wont to pitch his tent on high, and stand looking on his army when in fight; to encourage them, So God. Vers. 5. And hath not dedicated it] Bianca prayers, hymns, and other holy solemnities, then usual, Neh. 12.27. Psal. 30. title; that the house of David might be as God, as the Angel of the Lord before them, Zach. 12.8. Vers. 6. That hath planted a vineyards This privilege might encourage men to build and plant; which is good and profitable for the commonwealth, as the Apostle speaketh in a like case, Tit. 3.8. Vers. 7. That hath betrothed a wife] A commendable custom, even among Heathens also: Placuit, despondi; nuptiis hic dictus est dies, said he in Terence. Vers. 8. That is fearful and faint-hearted] This cowardly passion dispirits a man, expectorates his manliness, and exposeth him to the cruel mercy of an enemy. Better be temerarious, then timorous: Ye fugitives of Ephraim, is no small brand of dishonour, judg. 12.4. besides that, melting and trying judgements follow such at heels, as account one pair of heels, worth two pair of hands, jer. 9.3, 7. The French fled so fast before the English, Paul. I●vius. at the battle of Terrim, that it was called the battle of Spur●es. [Lest his brethren's hearts] Cowardice is catching, and shows that men, like stags, have great horns, but want hearts. Vers. 9 Captains of the armies, to lead the people] As Hannibal did, Deead. 3. lib. 1. of whom Livy reports, that princeps proelium inibat, ultimus, conserto proelio, excedebat; he was first in the battle, and last out: And the same is storied of Albert, Marquis of Brandenburg: Buchole. In congressibus prior pugnam iniit, victor à proelio excessit ultimus. Vers. 10. Then proclaim peace unto it] Heb. Shalt call unto it for peace: This hath been the practice of most nations. The Romans sent their caduceum et hastam: the Herald was commanded, Gel. lib. 16. cap. 4. to throw his weapons on the enemy's ground, with this speech: Ego, populusque Rom. ho●inibus Hermundulis bellum dico facioque: I and the people of Rome, bid battle to the Hermunduli. Alexander the great, when he besieged any city, would send his Herald into it, with a burning torch in his hand, to proclaim, that if any man would repair and submit himself unto him, while that torch continued burning, he should be safe: otherwise, Turk. hist. they should expect nothing, but fire and sword. Tamerlain, when he came against any place, first, he hanged out a white flag of grace, than a red, and lastly, a black flag; to show, that now there was no hope of mercy for them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; God loves to give warning, saith Herodotus, a heathen. And the Turks are of opinion, ●b. 344. that God would not prosper them, in their assaults, except they first make to their enemies some offer of peace, how unreasonable soever, it forceth not. So they did, at the last fatal siege of Constantinople. Vers. 11. And open unto thee] As Tournay in France did, to our Henry the eight, with ten thousand pound sterling, for the Citizen's redemption; yet was it never till then counted so invincible, that this sentence was engraven over one of the gates; jannes' tun me a perdu ton pucellage, Speeds hist. of Engl. 1001. thou hast never lost thy maidenhead. Vers. 13. Thou shalt smite every male thereof] Let them pay for their pervicacy. So Caesar answered the Adviatici, Si priusqu●m aries murum attigisset se de dissent. Caes. 2. Gallic. Connestab. 6. that he would have spared their city, if they had yielded, before he had assaulted. And so the Duke D' Alva, much blamed Prosper Columnus, for receiving a castle upon condition, after he had beaten it with the cannon. Howbeit, in the L. Protectors expedition into Scotland, in the reign of Edward the 6. one castle, when they understood they were not able to hold out: and that their obstinacy had excluded all hope of pardon, they made petition, that they might not presently be slain, but have some time to recommend their souls to God, and afterwards be hanged. Life of Edw. 6. by Sr. Jo. Heywood. This respite being first obtained, their pardon did the more easily ensue, Vers. 17. The Hivites and the Jebusites] The Gergashites are not reckoned among the rest, as neither are they, I●sh. 9.1. happy, because they accepted of conditions of peace. Vers. 19 Thou shalt not cut them down] Fruit-trees might not be destroyed: doth God take care for trees? It was to teach us, that if we bring forth fruit fit for God's taste and relish, sanctifying God and Christ in our hearts, we shall not be destroyed. Oaks bring forth apples, such as they are, and acorns, but not fit for meat. CHAP. XXI. Vers. 1. IN the field] Or elsewhere; the field is instanced, because in places more frequented, murders are not so easily concealed, or so commonly committed. Vers. 2. Then thy Elders] Some of the Sanhedrin. Vers. 3. Shall take an heifer] Signifying Christ, who is the propitiation for his people's sins, 1 Joh. 2.2. Vers. 4. Which is neither eared nor sown] That is, that afterwards should neither be tilled nor sown, for horror and hatred of the innocent blood there spilt. So the mountains of Gilboah, 2 ●am. 1. Vers. 5. And by their word] i. e. According to that exposition that they shall give of God's Word, and not by any absolute or arbitrary power of their own. Vers. 6. Shall wash their hands] An old ceremony, used in this case, by the Gentiles also, as the Scholiast upon Sophocles, showeth. See the Note on Matth. 27.24. Vers. 27. And they shall answer] To the Priests examining them, and, in God's name, making inquisition for blood. Vers. 8. And the blood shall be forgiven] The fault of not well watching and guarding the place where the murder was committed. Our King Alfred was the first that divided this Kingdom into Shires: He ordained also, that his Subjects should be divided into ten or tithings; every of which, severally, should give bond for the good abearing of each other. By this course men were not only careful of their own actions, but each had an eye to all the nine, for which he stood bound, as the nine had over him. Insomuch, that a poor girl might travel safely with a bag of gold in her hand, and none durst meddle with her. The ancientest of these men, were called the Tithingmen. Vers. 11. And hast a desire unto her] This was permitted them, as divorce was, ob duricordiam. But that is a base passage in the Turks Koran, that God did not give men such appetites, to have them frustrate, but enjoyed; as made for the gust of man, not for his torment, wherein his Creator delights not; and therefore they hold it lawful, for a man to marry as many wives, as he is able to maintain. Vers. 12. And she shall shave her head] In token, that she must renounce her heathenism, and lead a new and holy life. And if she thus consented to marry, she saved her life by it; so do those their souls, that consent to Christ; casting away their transgressions, and paring off their superfluities, by the constant practice of mortification. Vers. 13. A full month] Worldly sorrow, like a land-flood, is for the present, impetuous and violent, but time wears it out; Not so, godly sorrow. Vers. 14. Because thou hast humbled her] This expression shows, that God approved not of his fact, which yet he tolerated. Vers. 15. And another hated] i. e. Less loved; as Gen. 29.31. See the Note there. Vers. 17. A double portion] According to this phrase, Elisha, 2 King. 2.9. doth not desire a greater measure of the spirit, than rested upon his master; but only to excel the other children of the Prophets, by a right of primogeniture. Vers. 20. He is a glutton] The same word is used for a vile person, Jer. 15 19 And indeed, belly-gods, Philip. 3.19. are dungy-gods, Hab. 2.18 with Ezek. 4.17, 18. A scavenger, whose office is to empty, is to be preferred before him that liveth but to fill privies. Vers. 21. Shall hear and fear] See the Note on Chap. 19.20. Vers. 23. For he that is hanged] See the Note on Gal. 3.13. CHAP. XXII. Vers. 1. THou shalt not see thy brothers] No not thine enemies, Exod. 23.4. for, have we not all one father? Mal. 2.10. See the Note on Matth. 5.44. Vers. 5. The woman shall not wear] Because it is against both natural and civil honesty. Neither shall a man put on] That is, (say Stage-Players, and those that plead for them,) a man shall not wear women's apparel ordinarily and daily, so as women use to do. But the word is, Put on, and so they do; The same word is used of David's putting on saul's armour, which yet he put off again presently. So full (saith One hereupon) are our hearts of distinctions and shifts, odia restringere, ampliare favores, to restrain hatreds, (as they call them) that is, the Commandments that make against them. Vers. 7. And that thou mayst prolong, etc.] They were commanded to spare the dam, because she represented the parents, in bringing up of her young ones: and if their days should be for that prolonged, much more for this. The Hebrews reckon this commandment, for the least of all in Moses law; and yet such a promise is annexed thereunto. Vers. 9 And the fruit of thy vineyard be defiled] Heb. be sanctified, per antiphrasin; as Auri sacra fames; and Anthony's fire is, ignis sacer. So a whore is called in Hebrew, Kedesha, of Kadash, i. e. Holiness, Deut. 23.17. by a contrary meaning, as most unholy, and unchaste. Vers. 10. Thou shalt not plough] These laws were made, to set forth how God abhorreth all mixtures in religion; and how carefully men should keep their minds from being corrupted from the simplicity that is in Christ. 2 Cor. 11.3. Vers. 12. Wherewith thou coverest thyself] Ne in motu ●liquid indecerum appareat; Lust and malice are sharp-sighted, 2 Sam. 11.2. 2 Sam. 6.20. Vers. 14. I found her not a maid] Silvester Petrasancta Jesuita calumniatur puellas plerunque corruptas nuptui dari in Reformato Evangelio: Jesuita Vapulans. pag. 146. Quod de Evangelio Romano (ait Rivettus noster) potiùs dici posset; postquàm puellae dementarunt a vobis seducta, & sub vestibus cordulis nodosis spurcis vestris manibus fuerunt ligatae. Papists falsely affirm, that few maids amongst us come clear to marriage: cujus contrarium verum est. Vers. 15. Then shall the father of the damosel] Whose house, hereby, was dishonested, and by whom his daughter's honour was to be defended; especially, since children's miscarriages reflect upon the parents; and the daughter's sin, is the father's shame. Vers. 16. And he hateth her] Which is a monster in nature Ephes. 5.28, 29, Vers. 17. These are the tokens] Which in those countries seldom or never failed. Vers. 19 He hath brought up an evil name] Which is a kind of murder, Ezek. 22.9. God shall clear the innocency of his slandered servants, Psal. 37.6. Isai. 54.17. As the eclipsed Moon, by keeping her motion, wades out of the shadow, and recovers her splendour; so shall it be with such. Vers. 20. And the tokens] Nor any natural impediment can be proved; as the Hebrews explain it. Vers. 22. With a woman married] Adultery was punished with death; because society, and the purity of posterity could not otherwise continue amongst men. Vers. 24. Humbled his neighbour's wife] So called, because betrothed, quià nuptias facit consensus, non concubitus, as the Lawyers determine it. Vers. 25. And the man force her, and lie with her] It was a speech of Charles 5. Emperor, If that impure fellow, Farnesins, (who being the Pope's General, had forced many fair Ladies,) were here present, I would kill him with mine own hand. Nec vocem iracundiorem unquam ex Carolo auditam ferunt. Parei hist. prof. medulla. Never was he heard to speak so angrily. The Lacedaemonian Common wealth was utterly ruined by a rape committed on the two daughters of Scedasus at Leuctra. Vers. 29. She shall be his wife] Howbeit, he must be humbled before the Lord, for entering into his ordinance through the Devil's portal. CHAP. XXIII. Vers. 1. OR hath his privy member cut off] As it is a barbarous custom at this day among the Turks, to deprive divers Christian children of their privities; supplying the uses of nature with a silver quill. Turk. hist. This was first brought in amongst them by Selimus the second, out of jealousy, lest his Eunuches were not so chaste as they should have been, in keeping their Lady's beds. Such are usually effeminate, and unfit to bear office. _____ [Shall not enter into the Congregation] i. e. Shall not go in and out before the people as a public Officer. Sith such should be drained from the dregs, and sifted from the brannes' of the vulgar; they should be eminent and eximious persons, higher than the rest, as Saul, by head and shoulders. Vers. 2. A bastard shall not enter] Utpote qui na●i sunt ex prostibulo, pla●è iucerto patre, sed certissima infamia. 1 Sam. 20.30. Jest the reproach of his birth render him contemptible, or less courageous: lest some son of Belial set upon him, as Saul did upon his son Jonathan, and say, Thou son of the perverse rebellious woman; (so, of the base and beastly woman) do not I know that thou hast done this to the confusion of thy mother's nakedness? The mutinous Janissaries called their Emperor Bajazet the second, drunkard, beast, rascal, bastard, Bengi, that is, Bachelor, Turk, hist. or Scholar; and told him moreover, that they would teach him to use his great place and calling, with more sobriety and discretion. The English slighted and scorned their William the Conqueror, because a bastard. In spite also to whom, and disgrace to his mother Arlet, they called all whores, Harlots. The Jews at this day, amongst other opprobrious words, wherewith they spitefully load us, they call all Christians, Mamzer Goi, that is, Heathen bastards: Our Saviour, upon better grounds, called them long since, a bastardly brood, Matth. 12.39. And their own Prophet Esay did the same thing long before, Chap. 57 vers. 3, 4, and that, for their profane scoffing at the truth, and the Professors thereof. Yet who so forward as they, to say, We are not born of fornication, no bastards? Joh. 8.41. Vers. 3. For ever] i. e. This law is perpetual, and indispensable; so highly displeasing are many mere omissions of duty. Omission of diet breeds diseases, brings death: so here. Vers. 4. Because they met you not] As God takes notice of the least courtesy shown to his people, even to a cup of cold water, to requite it; so he doth of the least discourtesy, even to a frown or a frump, (Gen. 4.6. See the Note there) to revenge it. _____ [And because they bired, etc.] See the Note on Num. 22.3, 6. Vers. 5. Nevertheless the Lord, etc.]▪ q.d. No thank to the wicked Moabites, that Balaam blasted thee not; as neither to Balaam, whose tongue was merely overruled by the Almighty, and made to bless those whom he would gladly have cursed. And thus still the Lord order the world's disorders; turning dross into gold, by a stupendious Alchemy, and directing men's evil actions to a good end. Hence it is that they fulfil (though they intent no such thing, but the satisfying of their own lusts, Esay 10.5, 6, 7.) neither more nor less, than what the hand and counsel of God hath determined, Act. 4.28. & ●3. 27. Howbeit, the hands that nailed Christ to the Cross, were wicked hands, Act. 2.23. And Jud●s the traitor, received strangling and shedding of bowels, as a reward of his iniquity, for being guide to them that took Jesus, Act. 1.16, 17, 18. It was not without God, that the Kingdom was rend from Rehoboam, 2 King. 12. and yet he flatly renounceth it, (as well he might, all the evil that was in it) Hosea. 8.4. Vers. 6. Thou shalt not seek their peace] Or, enter into confederacy with them; which when David did, 2 Sam. 10.1, 2. he was basely abused in his Ambassadors. Hannibal's hatred to the Romans, Cambd. Elisab. is well known. Tirone, 1 567. so boiled in hatred against the English, that he named a Castle that he built, Feoghnegal, that is, the hatred of the English. Among those wild Irish, the Fathers are said to inflict an heavy curse on all their posterity, if ever they should sow corn, build houses, or learn the English tongue. Vers. 7. For he is thy brother] And therefore to be born with, though unkind and injurious. Howbeit, fratrum concordia rara est: A brother offended, is harder to be won, saith the Wiseman, than a strong city; and their contentions are like the bars of a Castle, Prov. 18.19. The dissension between England and Scotland, daniel's hist. 192. consumed more Christian blood, wrought more spoil and destruction, and continued longer, than ever quarrel we read of, did, between any two people of the world. The God of Peace prevent the like bloody dissensions again, now mightily endeavoured by the Boutefeaus of both nations. Si collidimur, frangimur, If we clash, we perish: dissension is the mother of dissolution, of desolation. [Thou shalt not abhor an Egyptian] But learn of him to return one good turn for another. Egyptii dicuntur, praeter alias nationes, erga benè meritos de se grati; Existimant enim magnum vitae subsidum esse, Diod. Sic. lib. 2. gratia retributionem, saith Diodorus: The Egyptians are said to be, above all others, a thankful people; and to look upon thankfulness, as a main support of man's life. Because thou wast a stranger in his land] Where, though thou mettest with much hardship, yet thou hadst kind entertainment at first, and after that, a subsistence, such as it was. Our Henry 6. is said to have been of that happy memory, that he never forgot any thing but injuries. Elisha, by a noble revenge, bade set bread and water before the Syrians that came to surprise him. Vers. 8. In their third generation] The Edomites for their consanguinity, (it is some privilege to be allied to the Saints, Colos. 4. to be Barnabas his sister's son,) the Egyptians for their hospitality to God's firstborn Israel. God is not unrighteous, etc. Heb. 6.10. See the Note there. Vers. 9 Then keep thee from every wicked thing] Walk accurately, as carrying thy life in thy hand; for the sword devoureth one, as well as another, 2 Sam. 11.25. it spares neither lord nor lozel, as they say. Every soldier, therefore, should be a Saint, ready pressed to meet the Lord; who hath said, I will be sanctified in all them that draw near unto me, Levit. 10.3. Vers. 10. Then shall he go abroad] Go voluntarily, though he be not excluded, as lepers, and the like, were. Arcta minùs obedientia est, ad legem solummodè justum esse, saith One; God likes a freewill offering. Vers. 11. He shall wash himself with water] See Levit. 15. with the Notes. The Turks, at this day, pertinaciously & superstitiously retain this ceremony. Before prayers, they wash both face & hands; sometimes the head, and other parts: Yea some report of them, that every time they make water, or other unclean excercise of nature, Blunts voyage. they wash, little regarding who stands by: If a dog do but chance to touch their hands, they wash presently, etc. Vers. 12. And shalt turn back and cover] How much more curious should they be of soul-defilements? Sin is the souls excrement, and defiles a man worse than any jakes, Matth. 7.15, 20, 23. Vers. 13. Thy God walketh in the midst of thy Camp] Where he is both Van and Rear, Isai. 52.12. And to give up thine enemies] Hence the Philistims were so frighted at the sight of the Ark. Let us flee from the face of Israel, for the Lord fighteth for them, said those Egyptians, Exod. 14.25. And the same, said a great Commander for the King, at the dissolution of the siege at Plymouth, 1645. That he see no unclean thing] Hereby God taught his people holy conversation, that they should keep themselves from their iniquity, as David did, Psal. 18.23. that is, from such sins, as either by their constitution, calling, company, or custom, they are most prone to. Vers. 15. The servant that is escaped] A heathe● servant, that flies for religion, and desires to join himself to the Lord, to serve him, and to love the name of the Lord, to be his servant; such must have no cause given them to say, The Lord hath utterly separated me from his people, Isai. 56.2, 6. Vers. 17. There shall be no whore] And what a stinking shame is that, that stews and brothel-houses are licenced by the Pope, who reaps no small profit by them? The Papists themselves writ, with detestation, that at Rome, a Jewish maid might not be admitted into the stews of whoredom, unless she would be first baptised; Espeacaeus' decontin. l. 3. c. 4. ut Judae filiae scortari non liceat, Dei filiae liceat: Imò Israelis filiae meretricari non aliter arte possit quàm facta per baptismum sanctum Christi soror & filia. Nor a Sodomite of the sons of Israel] See the Note on Gen. 19.5. Pythagoras' his precept, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was intended against this kind of horrid and unnatural uncleanness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying somewhat else besides beans: But what a beast was Pope Sixtus Quintus, qui lupanar utriusque Veneris Roma condidit, as Agrippa reporteth? Vers. 18. Nor the price of a dog] Plutarch tells us, that it was not permitted to a dog, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to enter into the chief tower or Temple, at Athens, for his heat in Venery, and ill savour. The Hebrews understand this text literally, according to Esay 66 3. Others metaphorically, as Rev. 22.15. either of impudent Cynics, (such as Antisthenes) that shame not to commit uncleanness in the sight of others; these are worse than Absolom, 2 Sam. 16.22. Or else of Sodomites, buggers, Meritorii, as they call them, men that have put off all manhood, and are become dogs, worse than dogs. Am I a dog's head? said Abner to Ishbosheth, 2 Sam. 3.8. that is, shamelessly libidinous. Vers. 19 Thou shalt not lend upon usury] Heb. upon biting usury. It must needs by't at length, that licks so clean. Amaleck, the licking people, I mean, the nation of Usurers, and their factours, as Cormorants, fall upon the poor borrower, and with open mouth devour him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Foenus a multiplici foetu, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the year, 1235. Speed. there were spread through England, certain Roman Usurers, called Caursini, quasi capientes Vrsi, devouring bears, saith Matthew Paris. These bite to purpose: Others are more cunning, and close in their conveyance; like Serpents, they can sting without hissing; like our-dogs, suck your blood only with licking, and in the end, kill you, and cut your throats without biting. For as much as all Usury, being forbidden by the law of God, is a sin, and detestable, etc. saith the statute, 13. Elisab. Chap. 8. And, Verily, so many as increase themselves by usury, etc. they have their goods of the ' Devils gift. Homil. of the Church of England, Vol. 2. Hom. 17. pag. 2. Aristotle, by the dim light of nature, Arist. Eth. l. 4. cap. 1. saw the evil of it; condemning in one page, the Usurer and the Dicer. And Agis, General of the Athenians, so hated Usury, that he made a bonfire of all the Usurer's bills and bonds, Plut. in Solone. in the market place; and then said, that he never saw a finer fire than that, in all his life. Vers. 20. Unto a stranger thou mayst] And they do it to purpose, at this day, in foreign parts where they live; straining up their Usury to eighteen in the hundred, upon the Christian. This is their chief trade; and this is yielded, by some, as a reason why the jews do so stink; quòd plerique omnes mensarii sint, faeneratoriam exercentes, et ita nullis exercitati laboribus, i.e. Because most of them are usurers, lead sedentary lives, and use no bodily exercise. It was the saying of a merry fellow, that in Christendom, there were neither scholars enough, gentlemen enough, nor jews enough. Heyl. Geog. If the first, so many would not be ●uralists; If the second, so many Peasants would not be reckoned among the Gentry; If the third, not so many Usurers. Vers. 21. Thou shalt not slack to pray] Come off with it roundly and readily, as those, Zech. 5.9. that had wings, and wind in their wings. Habent aulae suum citò, citè. God loves a cheerful giver. Vers. 22. It shall be no sin in thee] i.e. No such great sin, as joh. 9.41. lib. 2. de Monach. cap. 16. Alphons. de castro. So job. 15.22, 24. Jam. 4.17. See Eccles. 5.5. Vovere nusquam est pr●ceptum, saith Bellarmine: We are not where in Scripture commanded to vow. And, Fateor quod deus non praecipit, sed tantùm consulit nobis ut aliquid illi voveamus, saith another Popish writer. I confess, God no where commandeth, but only counselleth us to make vows: But what will they say to Psal. 76.11. Vow, and perform to the Lord your God, bring presents, & c? And are not the nine lepers condemned by Christ, for their negligence and unthankfulness, Luk. 17.17, 18. Vers. 24. When thou comest, etc.] As a passenger, Mat. 12.1, 2. (how much more as a labourer, 1 Cor. 9.7.) thou mayst take what thou wilt for necessity, but not for superfluity. Vers. 25. But thou shalt not move 〈◊〉 sickle] Here God reserveth the right and property of the owner, which no man might invade or infringe. CHAP. XXIV. Vers. 1. BEcause he hath found some uncleanness] He is displeased with some defect, which he hath found either in her body, or behaviour: as our Henry the eight pretended at least, to do in his Anne of Cleeve, sister to William Duke of Cleeve, whose other sister Fredrick Duke of Saxony (Luther's Patron and protector) had espoused. This Lady, being s●nt into England (against frederick's liking,) and married to King Henry, seemed nothing pleasing in his eye, and was therefore (sed quo jure?) soon after divorced. This, Steven Gardiner, thought a fit subject for him to work upon, Speeds hist. fol. 1042. against the Lord Cromwell, who had made the match, and now opposed the divorce, and was therefore put to death; which he suffered right christianly, and cheerfully. Let him write her a bill of divorcement Heb. he shall write her a bill of divorcement. God permitteth, he commandeth not the Jews thus to do; as they mistook the matter, Math. 19.7. and were better informed by our Saviour, vers. 8. See the Notes there. Vers. 3. And if the latter husband ha●● her] As many Nabals nowadays do: Job was not more weary of his boils, than they are of their bedfellows; cursing their wedding-day as much, as he did his birthday; and thirsting after a divorte, as he did after death: Which because it cannot be had, their lives prove like the sojourning of Israel in Marah; where almost nothing could be heard, but mourning, conjuring, and complaining. Vers. 4. After that she is defiled] Or, caused to be defiled, to wit, by her husband, who put her away first, he being her only lawful husband, Marth. 5.32. Vers. 5. Shall cheer up his wife] For the better knitting of their affections; which if well done at first, will continue the more firm ever after; as a broken bone well set, or as two boards well glued together, will sooner break in a new place, than there. Vers. 6. A man's life] That is, his livelihood. A poor man in his house, is like a ●●ail in his shell; crush that, and you kill him. See Luk. 8.43. Mark 12.44. all her life, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all her living. Vers. 7. And maketh merchandise of him] What then shall be done to those seducers, that creeping, or shooting themselves into houses, lend taptive silly women, 2 Tim. 3.6. and simple men, Rom. 16.18. take them prisoners, and then make prize of them? 2 Pet. 2.3. Of which sort of soul-merchants, there are now adays found not a few. See Rev. 18.13. Vers. 8, The Levites shall teach you] Not the history only, but the mystery too. See the Notes on Levit. 13. Vers. 9 Did unto Miriam] When he spate in her face, and spared her not, though a Prophetess, and a Conductress of God's people to Canaan, Mic. 6.4. God will not pass by the sins of his Saints, (if scandalous especially,) without a sensible check. Vers. 10. To fetch his pledge] To see, quàm sit curta supellex and to pick and choose what pledge thou pleasest. Vers. 12. Thou shalt not sleep with his pledge] As those cruel crafties did, Amos 2.8. that sold the righteous for silver, and the poor for a pair of shoes, vers. 6. Vers. 13. May bless thee] Saying, as St. Paul brings in the relieved poor Christian, 2 Cor. 9.15. Thanks be unto God, for his unspeakable gift. God will surely bless thee for such a blessing. And it shall be righteousness unto thee] God will reckon it for a good work; and graciously reward it: he will turn paymaster to thee; thy righteousness (and thy riches too) shall endure for ever, Psal. 11 2.3. CHAP. XXV. Vers. 1. IF there be a controversy] Among the Mahometans there are very few law-suites; and the reason is given, quòd temerè litigantes publicè flagellis ceduntur, because they that sue others without just cause, Caesar. Com. are whipped publicly. Once it was counted ominous, to commence actions, and follow suits. Of our common-barretters, we may well say, as the Historian doth of Mathematicians, Tac. lib. 1. c. 7. Genus hominum quod in rep: nostra & vetabitur semper & retinebitur. Vers. 2. To be beaten before his face] The Turks, when cruelly lashed, are compelled to return to the Judge that commanded it, to kiss his hand, to give him thanks, and to pay the officer that whipped them. Vers. 3. Should seem vile unto thee] There is an honour due to all men, 1 Pet. 2.17. and though we must hate the sin, yet not the sinner. Vers. 4. That treadeth out the Corn] Which was the manner of that country: Whereunto, also, the Prophet alludeth, Hos. 10.11. Ephraim is a heifer, that loveth to tread out the corn, (because, while it treads, it feeds on the corn) but not to blow, because no refreshing, till the work was done. Vers. 5. Her husband's brother] This was a special exception from that general law, Levit. 18.16. but yet gave no liberty under this pretext, to have more wives than one at once. See the Note on Matth. 22.23. Vers. 6. The firstborn] Provided, that he be a son; as appears by the reason here given, that his name be not put out of Israel. It signified the birthright of Christ, that should never die. He shall see his seed, he shall prolong his days, Isai. 53.10. Filiabitur nomine ejus, Psal. 72.17. The name of Christ shall endure for ever; it shall be begotten, as one generation is begotten of another, there shall be a succession of Christ's name. Vers. 9 And lose his shoe] To show, that he was worthy to go barefoot, and had no right (howsoever,) to tread upon that ground, as any part of his estate. See Ruth 4.7. The Turks have a ceremony somewhat like this: The woman may sue a divorce, when her husband would abuse her against nature; blunt's voy. which she doth, by taking off his or her shoe before the judge, and holding it, the sole upward, but speaking nothing, for the uncleanness of the fact. [And spit in his face] As unworthy to show his face amongst his brethren. See Num. 12.14. Isai. 50.6. [That will not build up his brother's house] See the Note on Exod. 1.21. Vers. 12. Cut off her hand] The instrument of her sin: thus Cranmer thrust his hand (wherewith he had subscribed a recantation,) first into the fire, crying out, thou unworthy right hand. An act of Parliament was here made, in the reign of Philip and Mary; that the authors and sowers of seditious writings, should lose their right hands: By virtue whereof John Stubbes and William Page, had their right hands cut off, with a cleaver driven through the wrist, with the force of a beetle, in the days of Queen Elizabeth, for a book written against the marriage with the Duke of Anjou, entitled the Gulf, Camb. Elisab. fol. 239. wherein England will be swallowed up, by the French marriage, etc. which most men presaged, would (if it had gone one,) have been the ruin of religion. Vers. 13. Divers weights, a great and a small] As they have that weigh not out a whole seventh day to God, who hath given men six whole days to labour in: these sell by one measure, and buy by another. It was an error doubtless, for want of due light and better information, in that pious Prince Edward the sixth, Life of Edw. 6. by Sr. I. H. pag. 147. to give order to his Council, that upon Sundays, they should intent public affairs of the realm, dispatch answers to letters, and make full dispatches of all things, concluded in the week before: provided, that they be present at common-prayer. Vers. 18. How he met thee by the way] Not with bread and water, but with fire and sword. See Exod. 17.8. And he feared not God] Who had so powerfully brought his Israel out of Egypt. See job 6.14. Gen. 20.11. with the note there. Vers. 19 Thou shalt not forget it] Neither did they: Saul should have utterly destroyed them, 1 Sam. 15. But wherein he failed, God stirred up the Simeonites in Hezekiah's days, to smite the rest of the Amalekites that were escaped, 1 Chron. 4.42, 43. It is ill angering the ancient of days. His wrath lasts longer than hot coals of juniper, Psal. 120.4. his judgements are severe and durable: As we use to say of winter, they never rot in the sky; but shall fall, if late, yet surely, yet seasonably. God's forbearance is no quittance. CHAP. XXVI. Vers. 2. THat thou shalt take of the first, etc.] In token of homage, or as a chief rent due to God the true proprietary, of whom they held all. Vers. 5. A Syrian ready to perish] Jacob, whose original was from Haran in Syria, Gen. 11.31. and whose abode had been with Laban the Syrian, in much poverty, affliction, and misery, Hos. 12.12. [And became there a nation] Consider we likewise what we were by nature, and should have been; what we are by grace, and shall be: and then take we up that most modest speech of that noble Athenian Captain Iphicrates, in the midst of all his glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; from how great baseness and misery, Aristot. Rhetoric. l. 5. c. 9 to what great blessedness and glory, are we advanced; being raised up together, and made to sit together in heavenly places in Christ Jesus? Eph. 2.6. See vers. 11.12, 13. with the notes. What was there in us (said Tamerlian to Bajazet the great Turk, Leionclav. Annal. Turc. now his prisoner;) that God should set us over two great Empires, of Turks and Tartars, to command many more worthy than ourselves; you being blind of one eye, and I lame of a leg, & c? Peter Martyr told Queen Elizabeth in an epistle, that Princes must be double thankful to God. 1. As men. 2. As eminent men, exalted above others: so must all God's servants; who being his firstborn, are in that respect, higher than the Kings of the earth, Psal. 89.27. and being the first fruits of his revenue, are therefore holiness to the Lord, jer. 2.3. Vers. 12. The stranger, the fatherless] Thus God doth not only plead the poor man's cause, Chap. 15.10, 11. but he allots a portion, of the third-yeares tithe, not only to the Levite, (who is never excluded,) but to the stranger, fatherless, and widow; as Hierom observeth, and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the poor man's tithe. Vers. 13. I have not transgressed] This is spoken, not by way of Pharisaical boasting, or opinion of merit, but public testification of entire obedience. Vers. 14. I have not eaten thereof in my mourning] All Gods worships, were to be celebrated with joy, Deut. 12.7. Sacrifices offered with mourning, were abominated, Hos. 9.4. yea accursed, Deut. 28.47. None might come to the court of Persia, in mourning weeds, Esth. 4.2. [For any unclean use] Or common profane use. Common and unclean, is one and the same, in sundry languages: to teach us, that it is hard to deal in common businesses, and not defile ourselves; and that those that come to holy things, with common affections and carriages, profane them. [Nor given aught thereof for the dead] To bury them, or buy provision for the funeral feast, jer. 16.7. Ezek. 24.7. Hos. 9.4. [The have done according, etc.] It is a witty expression of Luther. By men's boasting of what they have done, says he, Haec ego feci, haec ego feci; they become nothing else but Faeces, dregs. But so did not these. See the note on vers. 13. Vers. 17. Thou hast avouched] This we do, when with highest estimation, most vigorous affections, and utmost endeavours we bestow ourselves upon God; giving up our names and hearts, to the profession of truth. And this our choosing God for our God, Psal. 73 25. is a sign, he first chose us, 1 joh. 4.19. Mary answers not Rabboni, till Christ said Mary to her. It is he that brings us into the bonds of the Covenant, Ezek. 20.37. He first cries out, who is on my side? Who? and than gives us to answer, as Esay 44.6. One says, I am the Lords; another calls himself by the name of Jacob, another subscribes, etc. Vers. 19 And to make thee high] Assyria is the work of God's hand, but Israel is his inheritance, Isa. 19.25. & 43.3. CHAP. XXVII. Vers. 2. ANd plaster them with plaster] That they might have it in white and black. Vers. 4. In mount Ebal] Where the curse was denounced, vers. 13. to signify, that those that sought salvation in the law, must needs be left under the curse. The law is a yoke of bondage, as Hierom calls it: and they who look for righteousness from thence, are like oxen, who toil and draw; and when they have done their labour, are fatted for slaughter. Vers. 5. Thou shalt build an altar] For offerings, etc. Vers. 6.7. God teacheth them thereby, that righteousness (impossible to the law,) was to be sought in Christ, figured by that altar, and those sacrifices. Thus the moral law, drove the jews to the ceremonial, (which was their Gospel;) as it doth now drive us to Christ, who is indeed the end of the law for righteousness, to every one that believeth, Rom. 10.4. Vers. 8. All the words of this law very plainly] Therefore, it could not be all Deuteronomy; much less all Moses books, as some have thought; for what stones could suffiee for such a work? Unless they could write as close, (but how then could it be very plainly?) as he did, who set forth the whole history of our Saviour's passion very lively, In canicular. colloq. (both things, and acts, and persons,) on the nails of his own hands, as Maiolus reporteth. Vers. 15. Cursed be he, etc.] The blessings are not mentioned by Moses, that we might learn to look for them, by the Messiah only, Act. 3.26. Vers. 16. That setteth light] That vilipendeth, undervalueth, not only that curseth, as, Exod. 21.17. Vers. 24. That smiteth] Either with violent hand, or virulent tongue, jer. 28.18. Vers. 26. Cursed] Aut faciendum, an't patiendum. Men must either have the direction of the law, or the correction. CHAP. XXVIII. Vers. 1. IF thou shalt hearken diligently] Heb. If harkening thou shalt hearken; If when Gods speaks once, thou shalt hear it twice; as David did, Psal. 62.11. by a blessed rebound of meditation and practice. [Will set thee on high] Thou shalt ride upon the high places of the earth, Isai 58.14. There thou shalt have thy commoration, but in heaven thy conversation, Philip. 3.20. being an high and holy people, Deut. 26.19. high in worth, and humble in heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian. as one saith of Athanasius. Vers. 2. And overtake thee] Unexpectedly befall thee. Surely, goodness and mercy shall follow thee, Psal. 23.6. as the evening Sunbeams follow the passenger, as the rockwater followed the Israelites in the wilderness, and overtook them at their stations, 1 Cor. 10.4. O continue, or, draw out to the length thy loving kindness, unto them that know thee, Psal. 36.11, There will be a continued Series, a connexion between them, to all such. Vers. 3. Blessed shalt thou be] What blessedness is, See the Note on Mat. 5.3. Vers. 4. The fruit of thy body] Which is thy chief possession; Dulcis acerbitas amarissima voluptas. Tertull. but without my blessing, will be bitter sweets. Blessed is the man, that hath his quiver full of such, as are as the arrows of a strong man; Psal. 128 4. the knottiness of whose nature is refined and reform, and made smooth by grace. Arrows be not arrows by growth, but by art: what can better preserve jacob from confusion, or his face from waxing pale, then, when he shall see his children, the work of God's hands, framed and fitted by the word in regeneration, and the duties of new obedience. This will make him to sanctify God, even to sanctify the Holy One, and with singular encouragement from the God of Israel. Isai. 29.22, 23. Vers. 7. The Lord shall cause thine enemies] Mr. Fox observes, that in King Edward the sixth's time, the English put to flight their enemies, in Muscleborough field, the selfsame day, and hour, wherein the reformation enjoined by Parliament, Act. & Mon● was put in execution at London, by burning of Idolatrous images. Such a dependence hath our success, upon our obedience. And flee before thee seven ways] In the fight, many so strained themselves in their race, that they fell down breathless and dead; whereby they seemed in running from their deaths, to run through it: 2000 lying all day as dead, got away in the night. The Irish were so galled, or scared with the English ordnance, Life of Edw. 6 by Sr. Io. H. that they had neither good hearts to go forward, nor good liking to stand still, nor good assurance to run away, saith the Historian. Vers. 8. The Lord shall command the blessing] Now if he send his Mandamus, who shall withstand it? Vers. 10. And they shall be afraid of thee] Natural conscience cannot but do homage to the image of God, stamped upon the natures, and works of the godly. When they see in them, that which is above the ordinary nature of men, or their expectation, they are afraid of the Name of God, whereby they are called; their very hearts ache, and quake within them; as is to be seen in Nabuchadnezzar, Darius, Herod, Dioclesian, who was so amazed at the singular piety, and invincible patience of the primitive Christians, that he laid down the Empire in a humour, Bucholcer. quod christi nomen se deleturum, uti cupiverat, desperasset; because, that when he sought to root out religion, he saw he could do no good on't. Vers. 12. And thou shalt lend] This was our condition, in the happy days of that incomparable Elizabeth, not to be passed over slightly, without one sigh breathed forth, now after 40 years, in her sacred memory. What a deal, both of men and moneys, did she lend the French, the Hollanders, & c? Vers. 13. And the Lord shall make thee] See a parallel place, Hos. 13.1. When Ephraim spoke, there was trembling; he exalted himself in Israel; but when he offended in Baal, he died. Before, none durst budge against the name of Ephraim; but after he offended in Baal, every paltry adversary trampled upon him, as a dead man. So they did, likewise, upon Henry 4. of France, ever victorious, till he changed his religion; till then, Bonus orbi; but after that, Orbus boni, as One wittily anagrammatized his name, Borbonius. Vers. 15. All these ourses shall come] Farneze more curses are mentioned, than blessings. Such is the baseness of our natures, that we are sooner terrified with menaces, then moved with mercies. See we may here, how the curse of God haunts the wicked (as it were a fury) in all his ways. In the City it attends him, in the Country it hovers over him: Coming in, it accompanies him; going forth, it follows him; and in travel, it is his Commorade. If it distaste not his dough, or empty his basket, ye● will it fill his store with strife, or mingle the wrath of God with his sweetest morsels. It is a moth in his wardrobe, murrain among his cattle, mildew in his field, rot among his sheep, and ofttimes makes the fruit of his loins his greatest beart-break; so that he is ready to wish with Augustus, Vtinàm aut coelebs vixissem, aut orbus periissem; O that I had either never married, or d●ed childless▪ Vers. 21. The Lord shall make the pestilence] Which Hipocrates calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the falling sickness is called Morbus sacer, as more immediately sent of God. Vers. 22. The Lord shall smite thee, etc.] See the Note on Levit. 26.16. Vers. 24. Powder and dust] Which the wind, and other things, raise in times of drought. Vers. 27. With the botch of Egypt] i. e. with the leprosy, called Elephantiasis, when the skin grows hard as the Elephant's skin. This, saith One, was bred only about Nilus the river of Egypt. Vers. 28. With madness and blindness] Spiritual especially; such as befell the Jews of old, Rom. 11.18. 2 Cor. 3.14. the chief Priests and Scribes especially, who being questioned by Herod, about the King of the Jews, Matth. 2.4, 5. could answer directly out of the Scriptures, and give such signs of the Messiah, as did evidently agree to Jesus Christ. And yet, because they discerned not their day of grace, but winked hard with their eyes, and shut the windows, lest the light should come in, they were, by a special judgement, so besotted and infatuated, that when God shows them the man, to whom their own signs agree, they cannot allow of him, nor will yield to be saved by him, upon any terms. How shamefully they were deluded by Barchocab, is notoriously known: And after this, when they saw Mahomet arising in such power, they were strait ready to cry him up for their Messiah. But when they saw him eat of a camel, they were as blank, as when they saw the hoped issue of their late Jewish virgin turned to a daughter. They are generally light, aerial, and fanatical brains, apt to work themselves into the fool's Paradise of a sublime dotage. Howbeit, God, we trust, will, at length, cure them of this spiritual ophthalmy and frenzy. Their dispersion for this 1600 years is such, as that one of their own Rabbins concludes from thence, that their Messiah must needs be come, and they must needs suffer so much, for killing him. Oh that the salvation of Israel were once come out of Zion! When the Lord bringeth back the captivity of his people, then shall Jacob rejoice, and Israel be glad, Psal. 14.7. Vers. 29. And thou shalt be only oppressed] As the Thebans, ever till then victorious, were, after the death of Epaminondas, famous only for their overthrows: As Rome, since Antichristian, was never besieged by an enemy, but it was taken and plundered: as the Jews, since Christ's death, never attempted any thing, but miscarried. An evil, an only evil, etc. Ezek. 7.5. Vers. 30. Thou shalt build an house, etc.] A great aggravation of a man's misery it is, to fall from high hopes, to fail of large expectations, as Haman did, and Absolom, and Alexander the Great, and Tamerlan; who preparing to perfect his conquest of the Greek Empire; and having given a good beginning thereunto, in the midst of his high hopes, and greatest power, died of an ague, Turk. hist. Jan. 27. 1462. Many men spend their strength, and waste their wits, in getting these outward things, and in learning how to put them to their delightfullest use: and then (when to possess them, might seem a happiness,) either they die, or are otherwise deprived of all the sweet they have laboured for. Vers. 32. And thine eyes shall look] A sad sight, to see our children butchered before our eyes, as Mauricius the Emperor did; or otherwise misused by a merciless enemy. Doves sometimes sit in their dove-cotes, and see their nests destroyed, their young ones taken away, and killed before their eyes; neither do they ever offer to rescue or revenge, as all other creatures either do, or desire to do. [And fail with looking] As Sisera's mothers did, Judg. 5.28. Vers. 33. The fruit of thy land, etc.] So Ezek. 25.4. They shall eat thy fruit, and they shall drink thy milk. See jer. 5.17. & 1.7. Vers. 34, 35. So that thou shalt be mad, etc.] As Bajazet was in his iron cage; as Pope Boniface 8. was, when shut up in St. Angelo, by Sara Columnus his mortal enemy; Turk. hist. Ibid. 126. renting himself with his teeth, and devouring his own fingers. Philip the Spanish King, is said to have born patiently, the defeat given to h●s invincible Armado, in the year 88; but ten years after, Cambd. Elisab. he died of a very loathsome and incurable disease; a sore botch that seized upon him from the sole of his foot, unto the top of his head; as is to be seen set down by Carol. Scribanius, Instit. Princip. cap. 20. Vers. 47. For the abundance of all things] Aristotle was wont to tax his Athenians, quòd cùm duas res invenissent, Laert. l. 5. c. 1. frumenta ac leges, frumentis uterentur, legibus nequaquàm; imò moribus suis quàm legibus uti mallent, as Valerius Maximus addeth. Sure it is, that as these Jews of old, so we, to this day, are much to be blamed, for that we live in God's good land, but not by God's good laws. Vers. 53. And thou shalt eat] See the Note on Levit. 26.29. Vers. 56. The tender and delicate] These threaten were tanquam in speculo conspicuae, literally and punctually fulfilled upon the Jews, at the last destruction of Jerusalem; at which time, wrath came upon them to the utmost, 2 Thess. 2. Vers. 58. This glorious and fearful Name] That Nomen majestativum, as Bernard calleth it. The wiser sort of Heathens acknowledged, augustius esse de Deo sentiendum, Hinc Pythagericum illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quàm ut nomen & imaginem ejus passim ac temerè usurpemus, that higher thoughts must be taken of God, then lightly and profanely to make use of his name; which no man may presume in a sudden unmannerliness to blurt out. When they would swear by their Jupiter, they would break off their oath with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suidas. as those that only durst to owe the rest to their thoughts. Vers. 63. So the Lord will rejoice over you] See here the venomous nature of sin, so far forth offensive to Almighty God, as to cause him, (who otherwise afflicts not willingly, Lam. 3.33. but delights in mercy, Mic. 7.18.) to rejoice in the ruin of his creatures, as here, to laugh at their destruction, and mock when their fear cometh, Prov. 1.26. to take as much pleasure therein, as a man would do in a cup of generous wine, Rev. 16.19. and to be as much eased thereby, as one over-gorged would be, in ridding his stomach of that that oppressed it, Rev. 3.16. Vers. 65. A trembling heart] Juvenal, by a jeer, calls them Judaeos' trementes, trembling Jews, Sat. 6. It seems they had cain's curse upon them. Vers. 66. And thy life shall hang in doubt] Semper & indesinenter desperabis de vita; thou shalt live in continual expectation of death; as Tiberius caused such to do, as he most hated, for a singular punishment. Vers. 68 And the Lord shall bring thee into Egypt] This is the last and greatest curse here threatened. Oh pray, pray, said that Dutch Divine, upon his deathbed, Pontifex enim Romanus, & concilium Tridentiaum mira moliuntur, for the Pope and his Council, are seeking to bring us all back into spiritual Egypt. Ah ne diem illum posteri Vivant mei, quo pristinum Vertantur in lutum aurea Qua nos beârunt soecula! What long hath been the opinion and fear of some, not unconsiderable Divines, Mr. Bailiff his Anabaptis. unsealed, etc. pref. that Antichrist, before his abolition, shall once again overflow the whole face of the West, and suppress the whole Protestant Churches; I pray God to avert. CHAP. XXVI. Vers. 1. BEside the covenant] Which yet was also a covenant of grace, and the same with this in substance; only that at Horeb was made and delivered in a more legal manner: this in a more Evangelical, as appears in the following Chapter. Vers. 4. Yet the Lord hath not given you] Nor is he bound to do; but on whom he will, he showeth mercy, and whom he will, he hardeneth; i.e. he softeneth not. Till when, a man stands in the midst of means, as a stake in the midst of streams, unmoveable; yea the more God forbids a sin, the more he bids for it, Rom. 7.8. See the Notes on Matth. 13.11, 13, 14. Vers. 5. Your clothes] See the Note on Chap. 8.4. Vers. 6. ye have not eaten bread] Viz. ordinarily, (see Deut. 2.6.) but Manna; & beneficium postulat officium. Vers. 11. From the hewer of thy wood] The meanest amongst you, such as afterwards were the Gibeonites; who also, by faith, became Covenanters, and are called Nethinims in Ezra and Nehemiah. They were made drawers of water to the Temple, as a kind of punishment; God made it a mercy; for the nearer they were to the Church, the nearer they became to God. Vers. 16. How we have dwelled] And how hard is it to pass thorough Ethiopia, (how much more to dwell there?) and not to be discoloured? Sin is catching; and by the senses (those cinque-ports of the soul) that old serpent oft winds himself into the heart. Ye have seen their abominations; (oh that you would say, Satis est vidisse, etc.) Now therefore, lest there should be, etc. vers. 18. Vers. 17. A root that beareth gall] An evil heart of unbelief, Heb. 3.12. a deceitful and deceived heart, jer. 17.9. Isai. 44.20 that is ever either weaving spiders webs. (i e. loving vanity, seeking after leasing, Psal 4.2.) or, hatching cockatrice eggs, that is, acting mischief, Esay, 59.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As in that first Chaos were the seeds of all creatures; so in man's heart, (here therefore fitly called a root of rottenness) of all sins. Holy Bradford would never look upon any ones lewd life with one eye, but presently reflect upon himself with the other, and say, In this my vile heart remains that sin, which, without God's special grace, I should have committed as well as he. Vers. 19 When be heareth the words] Butler feareth them no more, than Behemoth doth the iron weapons, which are esteemed by him as straws. The presumptuous sinner (saith one,) makes God a God of clouts: one that howsoever he speaks heavy words, will not do as he saith. Words are but wind, say they in jeremy, Chap. 5.13. God forbidden, say they in the Gospel, Luk. 20.16. These things are but spoken in terrorem, thinks the practical Atheist; bugbear words devised on purpose to affright silly people, etc. Ahab. (after he was threatened with utter rooting out,) begat fifty sons, as it were to cross God, and to try it out with him. So Thrasonical Lamech brags, and goes on to outdare God himself; If Cain be avenged, etc. Gen. 4.23. The old Italians were wont in time of thunder, to shoot off their greatest ordnance, and to ring their greatest bells, to drown the noise of the heavens: like unto these, are many frontless and flagitious persons. But shall they escape by iniquity? in thine anger, (it is not more a prayer, than a prophecy;) cast down the people, O God, Psal. 56.7. To add drunkenness to thirst] To add rebellion to sin, job 34.37. To drink iniquity, like water. Vers. 7. His sin and his repentance run in a circle; as drankenness and thirst do. He sins, and cries God mercy, and says he will sin no more, and yet does it again the next day; till his heart be so heardened by the deceitfulness of sin, that at length he looseth all passive power, of recovering himself out of the snare of the devil, by whom he is taken alive, at his pleasure, 2 Tim. 2.26. Vers. 20. The Lord will not spare him] God cannot satisfy himself, in threatening this heinous sin; as if the very naming of it had enraged his jealousy. Yea when he threatneth it, he useth here no qualifications, (as he doth in other cases) but is absolute in threatening, to show, that he will be resolute in punishing. See the like, Esay 22.12, 13, 14. Ezek. 24 1●. It is better, therefore, to have a sore, than a seared conscience; as a burning fever is more hopeful than a lethargy. Vers. 22. When they see the plagues] A presumptuous offender is a traitor to the State; and one sinner destroyeth much good, Eccles. 9.18. Vers. 23. And beareth not any grass] As they say, no ground doth, where the great Turk hath once set his foot; such waste he makes, and such desolation he leaves behind him. Like the overthrow of Sodom and Gomorrah] See the Notes on Gen. 19.24, 25. _____ [Admah and Zeboim] Which two Cities bordering on Sodom and Gomorrah, were the worse, and fared the worse for their neighbourhood; as Hamath did for Damascus, Zech. 9.2. God overthrew them, and repent not; jer. 20.16. Vers. 26. And whom he had not given unto them] Or, who had not given to them any portion. For, Can the vanities of the Gentiles give rain? or can the heavens give showers? Jer. 14.22. As Saul said, 1 Sam. 22.7. Can the son of Jesse give you vineyards, and olive-yards, & c? so may God say to Apostates, Can the world do for you, as I can? Vers. 28. And cast them into another land] Cast them with a violence, with a vengeance, (in the Hebrew the word [cast] hath an extraordinary great letter (sling them out, 1 Sam. 25.29. as out of a sling. Vers. 29. The secret things belong] This is one of those sixteen places, which in the Hebrew, are marked with a special note of regard. Eorum quaescire nec datur, nec fas est, docta est ignorantia, scientiae appetentia, insaniae species, saith Calvin, out of Austin. CHAP. XXX. Vers. 1. THe blessing and the curse] When thou hast made trial of both, and hast bought thy wit: as feeling by woeful experience, what an evil and a bitter thing sin i●▪ and how easily thou mightest have redeemed thine own sorrows, by better obedience. Vers. 2. And shalt return to the Lord] By sin, we run away from God; by repentance, we return to him. Vers. 3. That then the Lord thy God] Conversie Judaeorum magnisicè hic promittitur, saith One. Here's a stately promise of the conversion of the Jews; concerning which, see the Notes on Rom. 11.25, etc. Vers. 4. If any of thine be driven] The Jews have been for this 1600 years and upward, a disjected and despised people, hated and cast out, by a common consent of all nations, for their unexpiable guilt, in murdering the Messiah; which they now begin to be somewhat sensible of, and will be so more and more. See the Note on Chap. 28.28. Vers. 6. And the Lord thy God] See Chap. 10.16. Vers. 7. Will put all these curses upon thine enemies] God will recompense tribulation to them that have troubled you, 2 Thess. 1.6. he will spoil the spoilers, Esay 33.1. deliver the just out of trouble, and the wicked shall come in his stead, Prov. 11.8. Isa. 65.13, 14. It seemeth to the Church's enemies, an incredible paradox, and a news by far more admirable than acceptable, that there should be such a transmutation of conditions on both sides, to contraries; but so it will be, as sure as the coat is on their backs, or the heart in their bodies. See Lam. 4.21. Vers. 9 And in the fruit of thy land, for good] God will provide, that thou shalt not be the worse for thine outward abundance; that fullness shall not breed forgetfulness. It is as hard to bear prosperity, as to drink much wine, and not be giddy; or as to drink strong waters, and not weaken the brain thereby. The parable of the Sun and Wind is well known. Some of those, in Queen Mary's days, who kept their garments close about them, wore them afterwards more loosely, when they came to prosperity, and preferment. It is a marvellous great mercy to have outward comforts and contentments, for good. Bonus Deus Constantinum Magnum tantis terrenis implevit muneribus, De civ. dei, lib. 5. cap. 25. quanta optare nullus auderet, saith Augustine, God of his goodness, heaped all good things upon Constantine. Vers. 11. For this commandment] This word of faith, Rom. 10.8. that teacheth the righteousness of faith, vers. 6. and speaketh on this wise; the doctrine of salvation by faith, that works by love: this is clearly enough revealed in both testaments; so that none can reasonably plead ignorance, and think to be excused by it. Vers. 12. Who shall go up for us to heaven] And yet to know heavenly things, is to ascend into heaven, Prov. 30.4. Vers. 13. Neither is it beyond the sea] Beyong the sea it was to us, till blessed Luther's books were brought hither, together with Tindals' translation, and other good men's writings. Some Papists jeer us, and say, that Turkeys, hops, and heresy, came into this kingdom in one bottom. Howbeit, long before this, the Lady Anne, wife to King Richard the second, siller to Wenceslaus King of Bohemia, by living here, was made acquainted with the Gospel: whence also many Bohemians coming hither, conveyed Wickliff's books into Bohemia, whereby a good foundation was laid for the ensuing reformation, Anno 1417, by the help of another good Queen there, called Sophia. The writings also of john Husse brought thence, wrought much good in this kingdom, a hundred years before Luther's time. Vers. 19 Therefore choose life] Which yet man (of himself,) can as little do, as a dead carcase can fly aloft. It was therefore an unsound and unsavoury speech of him that said, quod vivamus, dei munus est; quod benè vivamus, nostrum: That we live, it is of God; but that we live well, it is of ourselves. See the contrary, Isai. 26.12. Hos. 14.8. joh. 15.5. CHAP. XXXI. Vers. 2. I am an hundred and twenty, etc.] And so might well bespeak them, as Augustus once did his army, and pacified them thereby, when they were in a mutiny; Sueton. Audite senem juvenes, quem j●venem senes and erunt. Vers. 6. He will not fail thee] Five times, in holy Scriptures, is this precious promise repeated; and Heb. 13.5. made common to all believers, with a very deep asseveration. Vers. 9 Unto the Priests] God library-keepers, his depositaries. _____ [Unto all the elders of Israel] As to the Keepers of both Tables. Vers. 11. Thou shalt read this law] Which was nevertheless read in their synagogues every Sabbath-day, Act. 15. And by this reading, at the feast of Tabernacles, every seventh year, the original copy written by Moses; Mr. Burton against Cousins. they might perceive that those copies that they had amongst them, were right and authentic. It was ill ordered, in our english bibles of the new translation, that between the Printers haste, and Correctors oversight, such foul escapes have been lately committed; as judas printed for jesus, in the great Bible, Lightf. Miscel. The Turkish Alcoran is written, and to be read in Arabic▪ under pain of death not to mistake a letter, which is as easily done in this tongue, as in any. Vers. 17. And many evils and troubles] As it befell Samson and Saul, when God was gone: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all miseries came trooping and treading one in the heels of another. So Ezek. 9.10, 11. God makes many removes: and as he goes out, some judgement comes in upon the land. Vers. 19 Put it in their mouths] That out of their own mouths I may judge them: things made up in meeter, are better remembered. Before the knowledge of letters and writing, among the ancients, it was a custom to sing their laws, lest they might forget them; used in the days of Aristotle, by the Agathyrsi, a people near to the Scythians. Vers. 21. For I know their imagination] As a man that knows what roots he hath in his garden; thought here be not a flower appears, yet he can say, when the spring comes, this and this will come up; because he knows the garden, and knows what roots are there: So the Lord knows our thoughts afar off; because he knows the principles that are within, and knows what they will do, when occasion serves: he is privy to that root, that beareth gall and wormwood, Chap. 29.18. Vers. 26. In the side of the Ark] That it might be heard, and regarded, as the very law of God, though penned by Moses. And indeed the jews at this day, show exceeding great respect to the law: No man may touch it, but with the right hand, and without a kiss of reverence; Schicard. nor carry it behind him, but lay it next to his heart in his travel: If it but fall to the ground, they institute a fast for it, Weemse. etc. The very Turks have so high an esteem of Moses, that if they find any piece of his writings, (be it but a torn paper) lying on the ground, Pareus prol. in Genes. they presently take it up, and kiss it. [That it may be there for a witness] Hence haply the Ark was called, the Ark of the testimony; the law might be called the doom's day book such a book there is in our common-law, so called, saith Matthew Paris, because it spares no man. Vers. 29. To provoke him to anger] Which is the greatest folly that can be, for, are we stronger than he? can we imagine to make our party good with him? Surely, as Ulysses his companions told him, when he would needs provoke Polydamus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; May not we much more say so to them, that will needs provoke the Lord? It is good for men, to meddle with their matches, and not contend with him that is mightier than they. CHAP. XXXII. V 1. GIve ear O ye heavens] q. d. Such is this people's stupidity and obstinacy, that I may as soon gain audience of these inanimate creatures, as of them. See Isai. 1.2. Iosh. 24.27. jer. 22.29. We may cry, till we are hoarse; speak, till we spit forth our lungs, and to no more purpose, than Bede did, when he preached to an heap of stones. Holy Melanchthon, being himself newly converted, thought it impossible for his hearers, to withstand the evidence of the Gospel. But after he had been a Preacher a while, 'tis said he complained, that old Adam, was too hard for young Melanchthon. Vers. 2. My doctrine] Heb. My taking, or winning doctrine: according to that▪ Prov●. 1.30. He that winneth. (Heb. taketh) souls, (as fowlers do birds) is wise. [Shall drop as the rain] Drop, not dash; and as the rain, not as the storm, or as the spout, as they call it at sea. Evangelizatum non maledictum missus es, said Oecolampadius, to Facellus, an excellent, but an over earnest Preacher. And such a one, say some, was Mr. Perkins in his younger time; able almost to make his hearers hearts fall down, and their hairs to stand upright. The word Damn, he would pronounce with such an emphasis, as left a doleful Echo in his auditors ears, a good while after. True it is, that Preachers should take the same liberty, to cry down sins, that men take to commit them. Peccata tantâ severitate arguebat, (saith one of Chrysostom,) acsi ipse etiam per injuriam laesus esset: But yet moderation must be used, and instruction drop-meale distilled, that it may soak and sink; and so soften the heart, that all grace may abound, etc. Such sweet drops were Mr. Bradford, Mr. Dod. Dr. Sibbes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 3. Ascribe ye greatness] i.e. Tremble at his word, and take it to heart. See 1 Thess. 2.13. Vers. 4. He is the Rock] A firm and everlasting refuge, a rock of Ages, Isai. 26.4. One age passeth away, and another, and a third, etc. but the rock remains. The name of the Lord is a strong tower, Prov. 18.10. munition of rocks, Isai. 33.16. Rocks so deep, no pioner can undermine them; so thick, no Cannon can pierce them; so high, no ladder can scale them. Vers. 5. Their spot is not the spot] Saints also have their spots, but not engraven, not Leopards spots, that are not in the skin only, but the flesh and bones, in the sinews, and the most inner parts; and so cannot be cured by any art, or, washed away with any water. It is of incogitancy, that the Saints fall; put them in mind, and they mend all: It is of passion, and passions last not long. They are preoccupated, taken at unawares, etc. Gal. 6.1. They have ever God for their chief end, and will not forgo him upon any terms: Only they err in the way, as thinking they may fulfil such a lust, and keep God too: but there is no way of wickedness found in them. Though shaken, yet they are rooted as trees; and, though they wag up and down, yet they remove not, as a ship at anchor. Sin stings the wicked, as the fiery serpents did the Israelites: the sins of the saints, are but like the viper on Paul's hand, that hurt him not. Sin makes wicked men the object of God hatred, the Saints, of his pity: as we hate poison in a toad, but we pity it in a man; in the one, it is their nature; in the other, their disease. Vers. 6. Do ye thus requite the Lord] Good turns aggravate unkindnesses; and our guilt is increased by our obligations. Solomon's idolatry was far worse than that of his wives: he had been better bred, and God had appeared to him twice. It is the ingratitude, that makes the godly man's sin so heinous; which otherwise, would be far less than other men's: sigh his temptations are stronger, and his resistance greater. Hebricians observe, that in Halaihovah, there is in the text, one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater than ordinary; to show, that the wonder was the greater, that they should so evil requite such a Lord. Father, Redeemer, Maker, and Governor, by being so corrupt, perverse, crooked foolish, and unwise: five opposed to live: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used for the number of five. Vers. 8. He set the bounds of the people] Of the seventy nations reckoned, Gen. 10. and the seventy souls of Israel, Gen. 46.27. Deut. 10.22. The jews have a saying, that those seventy souls were as much, as all the seventy nations of the world; as being the Lords portion, for whom he espied out the land of Canaan, which is the glory of all lands, Ezek. 20.6. Vers. 9 For the Lords portion] Dear to God, though despised of the world. They are the Lords inheritance, Isai 19.25. peculiar ones, Exod. 19.5. the people of his purchase, that comprehended all his get, 1 Pet. 2.9. his glory, Isai. 46.13. his ornament, Ezek. 7.20. his throne, jer. 4.21. his diadem, Isai. 62.3. heirs of the kingdom, saith Saint james, heads destinated to the diadem, Jam. 2.5. saith Tertullian, Vers. 10. And in the waste howling wilderness] A figure of the cries of a thirsty and troubled conscience, and of infernal horrors. See Ezek 16.4. etc. [He instructed him] B by his word and works, both of mercy and justice: for God's rods also are vocal, Mic. 6.9. his house of correction, is his school of instruction. [He kept him as the apple of his eye] The tenderest piece of the tenderest part: The crystal humour, as the Philosophers call it. Heb. Ishon, of Ish; as Pupilla of Pupa; because therein appears the likeness of a little man: Or, because a man is to be prized above all other creatures; so God esteemeth his people, above all the world. Vers. 11. As an eagle stirreth up her nest] So doth God stir up his people, by his word of promise. [Fluttereth over them] By the motions of his Spirit, as Gen. 1.2 [Spreadeth abroad her wings] Hovereth and covereth them with his protection, Mat. 23.37. [Taketh them] With much tenderness, but nothing comparable to that of God. [Beareth them on her wings] Aquilae pullos suos in alis portant, alites reliqui inter pedes, saith Munster here, out of Rabbi Solomon. See the Note on Exod. 19.4. Vers. 12. And there was no strange god with him] Why then should any share with him in his service? Be the gods of the heathen good-fellows, saith One? the true God will endure no corrival. Vers. 13. To suck honey out of the rock] Water, as sweet as honey, in that necessity; So doth every worthy Receiver by faith, at the Sacrament: Whereas, who so comes thereunto, without faith, is like a man, saith Mr. Tindal, that thinks to quench his thirst, by sucking the Ale-powl. Vers. 14. With the fat of kidneys of wheat] With the very Best of the Best; figuring heavenly dainties, that full feast, Isai. 25. Judaea, for its admirable fertilty, is called Sumen totius orbis: how basely soever Strabo speaks of it, as of a dry barren Country; wherein he shows less ingenuity, then railing Rabshakeh did. Vers. 15. But Jeshurun waxed fat, and kicked] Jeshurun, h●● est Integellus, saith One, as Shimshon, or Samson, Solilus, a little Sun, but a type of the Sun of righteousness, that hath health in his wings, that is, in his beams. Israel should have been Jeshurun, that is, Righteous, or upright before the Lord, Israelites indeed; but were nothing less. If ever they had been better in the time of their espousals, when they went after God in the Wilderness, in a land that was not sown, Jer. 2.2. yet now that they were full fed, they kicked; as young mulets, when they have sucked, matrem calcibus petunt, kick the dams dugs. Fullness breeds forgetfulness; and the best are but too prone to surfeit of the things of this life; which, by our corruption, ofttimes, prove a snare to our souls. I will lay a stumbling block. Ezek. 3.20. Vatablus his note there, is, Faciam, ut omnia habeant prospera; calamitatibus us eum a peccato non revocabo; I will prosper him in all things, and not by affliction, restrain him from sin. The most poisonous flics are bred in the sweetest fruit trees: how apt are the holiest to be proud and secure: even as worms and wasps eat the sweetest apples and fruits! Salvian. lib. 1. ad Eccles. Catholic. In Benedict 4. Repugnante contra temet ipsam tua foelicitate▪ saith Salvian, to the Church in his time; thy prosperity is thy bane: And, cum ipsis opibus lasciv●re coepit Ecclesia, saith Platina; The Church began to be rich and wanton at once. Religio peperit divitias, & silia devoravit matrem: Religion brought forth riches, and the daughter soon devoured the mother, saith Augusti●e. The much wool on the sheep's back, is ofttimes his ruin; he is caught in the thorns, and famished. The fatter the ox, the sooner to the slaughter. When the Protestants of France began to grow wanton of their prosperity, and to affect a vain frothy way of preaching, then came the cruel massacre upon them. The good Lord keep this Church of England from the like mischief, much threatened by the Malignant party, who even wish with big-swollen Balaam, I would there were a sword in mine hand; for now would I kill thee, Num. 22.29. A sword they have lately gotten again into their hand in Wales, but with evil success, Blessed be the Lord our strength, which teacheth our hands to war, and our fingers to fight, Psal. 144.1. Surely, he that, in so ill a cause, killeth with the sword, must be killed with the sword, Rev. 13.10. Those sworn swordmen of Satan, shall fall by the sword; they shall be a portion for foxes, Psal. 63.10. They shall be so, no doubt, if we hinder not our own happiness by an unworthy kicking against the tenderest bowels of Gods Fatherly compassions, ever earning toward us. Should we, with the fed hawk, forget our master? Or being full with God's benefits, like the fullmoon, then get furthest off from the Sun; and by an interposition of earthly desires, become dark? The cords of love, are called the cords of a man, Hos. 11.4. To sin against mercy, is to sin against humanity; it is bestial, nay it is worse. To render good for evil, is Divine; to render good for good, is humane; to render evil for evil, is brutish; but to render evil for good, is devilish, as a Reverend man hath well observed. [Then he forsook God] Hear Moses, weary of speaking any longer to a gainsaying and disobedient people, turneth his speech to the heaven and earth, whom he had called in to bear witness, vers. 1. So, when a certain people of Italy had commanded the Roman Ambassador, ad quercum dic●r●, see interim alia acturos, to deliver his Ambassage to the great oak; for they had somewhat else to do, Liv. then to give him audience; he at sweared, Et haec sacrata quercus audiat foedus esse a vob● violatum, I will, indeed, direct my speech to the Oak, and tell it in your hearing that you have basely broken covenant, and shall dearly answer it. Vers. 16. They provoked him to jealousy] See the Note on Chap. 31.29. Vers. 17. They sacrificed unto Devils] See the Note on Levit. 17.7. [To new gods that came newly up] Such as are all Popish He-Saints, and She-Saints; concerning whom, Bellarmine himself cann●t but yield, that, Bell. de cultu sanct. cap. 9 Cumscriberentur Scripturae, nondum coeperat usus vovendi Sanctis, There was no vowing (or bowing either) to Saints departed, when the Scriptures were written. And a loaf of the like leaven are those New-lights, and all subtleties, whereby our Sectaries would distinguish themselves from Brownists. Are they not all, or most of them, borrowed out of Mr. H. jacob's books, who was but of yesterday? The Antinomians usually call upon their hearers to mark; it may be they shall hear some new truth, that they never heard before: when the thing is either false, or (if true) no more than ordinarily is taught by others. Vers. 18. And hast forgotten God that form thee] Or, that brought thee forth. Here God is compared to a mother, as in the former clause, to a father. So, Jam. 1.18. Of his own will begat he us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He brought us forth, and did the office of a mother to us; which doth notably set forth his love, and the work of his grace. Vers. 19 Of his sons, and of his daughters] Titular at least; wherefore their sin was the greater. What? Thou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. my son Brutus? This cut Caesar to the heart. Vers. 20. I will see what their end shall be] This is spoken after the manner of men; as likewise that, vers. 27. [In whom is no faith] i. e. fidelity; as Matth. 23.23. there's no trusting them, or taking their words. Vers. 21. And I will move them to jealousy] Thus God delights to retaliate and proportion jealousy to jealousy, provocation to provocation; So, frowardness to frowardness, Psal. 18.26. contrariety to contrariety, Levit. 28.18, 21, etc. With a foolish nation] With the conversion of the Gentiles, Rom. 10.19. which the good Jews could not easily yield to at first, Act. 11.2, 3. And the rest could never endure to hear of it. See 1 Thess. 2.15, 16. At this day they solemnly curse the Christians thrice a day in their Synagogues, with a, Maledic Domine Nazarais. They have a saying in their Tulmud, Optimus qui inter gentes est dignus cui caput conteretur, tanquam serpenti; The best among the Gentiles is worthy to have his head broke, as the Serpent had. Yea they think they may kill any Idolaters: Therefore Tacitus saith of them, There was misericordia in promptu apud suos, sed contra omnes alios hostile odium, mercy enough toward their own, but against all others they bore a deadly hatred. Vers. 22. For a fire] See the Note on Chap. 10.4. Vers. 23. I will spend mine arrows] Which yet cannot be all spent up, as he feared of his Jupiter, Si quoties peccent homines, etc. Vers. 24. with hunger] Which makes men's visages blacker than a coal, Lam. 4.8. [with burning heat] i. e. With the burning carbuncle, or plague-sore. See Haba●. 3.5. Vers. 25. And terror within] Warring times are terrible times. By the civil dissensions here in King John's time, all the Kingdom became like a general shambles, or place of infernal terrors and tortures. War, saith One, is a misery which all words (how wide soever) want compass to express. It is saith Another, the slaughter-house of mankind, and the hell of this present world. See the Note on Gen. 14 2. Verse 27. Were it not that I feared] See vers. 20. Lest their adversaries] This is that (likely) that moves the Lord, hitherto, to spare England. God hath dealt with us, not according to his ordinary rule, but according to his prerogative. England (if it may be so spoke with reverence) is a paradox to the Bible. Pererius, the Jesuit, commenting upon Gen. 15.16. If any marvel, saith He, why England continueth to flourish, notwithstanding the cruel persecution (just execution he should have said) of Catholics there: I answer, Because their sin is not yet full. Sed veniet tandem iniquitatis complementum, etc. We hope better, though we deserve the worst that can be▪ But somewhat God will do for his own great Name; and lest the enemy exalt himself, Psal. 140.8. and say, Our hand is high, the Lord hath not done this. Vers. 28. For they are a nation] See the Note on Chap. 4.6. It was Chrysippus that offered that strict and tetrical division to the world, Aut mentem, aut restim comparandum. Vers. 29. Oh that this people were wise] Sapiens est, cui res sapiunt prout sunt, saith Bernard. [That they would consider their latter end] This is a high point of heavenly wisdom. Moses himself desires to learn it. Psal. 90.12. David also would fain be taught it, Psal. 39.4. Solomon sets a Better upon it, Eccles. 7.2. jerusalems' filthiness was in her skirts, because she remembered not her latter end; therefore also she came down wonderfully, Lam. 1.9, The kite, by the turning of his tail, directs and winds about all his body. Consideratio fini● tanquam caudae, ad vitam optimè regendam confert, Mr. Ward's Sermons. saith Berchorius. I meet with a story of one that gave a prodigal a ring, with a deaths-head, with this condition, that she should one hour daily, for seven days together, look and think upon it; which bred a strange alteration in his life; like that of Thesposius in Plutarch; or that more remarkable, of Waldus, the rich Merchant of Lions, etc. Vers. 30. How should one chase a thousand] i.e. Howshould one of the enemies chase a thousand Israelites, (who had a promise of better things, Levit. 26.8.) but that having first sold themselves for nought, Isai. 52.3. they were now sold by God; who would own them no longer, Psal. 31.7, 8. Vers. 31. For their Rock is not as our Rock] We may well say, who is a God like unto thee? Mic. 7.18. Contemno minutulos istos deos, modo jovem (Jehovam) mihi propitiumc habeam; I care not for those dunghill-Deities, so I may hav● the true God to favour me. [Even our enemies] Exod. 14.25. Num. 23.8, 12. 1 Sam. 4.8. Vers. 32. For their vine is of the vine] Vitis non vinifera, sed venenifera. The vine is the wicked nature, the grapes are the evil works. So Isai. 59.5. They hatch cockatrice eggs, and wove the spider's web; (vanity or villainy, is their whole trade;) he that eateth of their eggs, dyeth, etc. Look how the bird that sitteth on the serpent's eggs, by breaking and hatching them, brings forth a perilous brood to her own destruction: so do those that are yet in the state of Nature; being the heirs of Original, and the fathers of Actual sins; which when they are finished, bring forth death, Jam. 1.15. Vers. 33. Their wine] i. e. Their works, yea their best works prove pernicious to them; not their own table only, but God's Table becomes a snare to the unprepared communicant; he sucks there the poison of asps, etc. job 20 16. he eats his bane, and drinks his poison: as Henry 7. Emperor, was poisoned in the Sacramental bread by a Monk; Pope Victor 2. by his Sub-deacon in his chalice, and one of our Bishops of York, by poison put into the wine at the Eucharist. Vers. 34. Is not this laid up in store] To wit, for just punishment, though for a while I forbear them. The wicked man is like a thief, which having stolen a horse, rides away well mounted, till overtaken by hue and cry, he is apprehended, sentenced, and executed. Your sin will find you out, as a bloodhound; et patientia Dei erga impios quò diuturnior, Hioron. in Jerem. eò minacior. Morae dispendium foenoris duplo pensatur; the longer God forbeareth, the heavier he punisheth. Vers. 35. To me belongeth vengeance and recompense] The Hebrew word for vengeance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies comfort also; for God will be comforted in the execution of his wrath, Ezek. 5.13. See the Note on Chap. 28.63. He show; such severity sometimes, as if he had blotted that out of his title, Exod. 34.6. and now took up that Emperor's Motto, Fiat justitia, pereat mundus. Their foot shall slide in due time] They are set in slippery places, Psal. 73.18. they ever walk as upon a mine of gun powder, ready to be blown up: Nemo crimen gerit in Pectore, qui non idem Nemesin in tergo. Nemesis dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's wrath is such, as none can avert or avoid. Vers. 36. And repent himself for his servants] Thus God mingleth and allayeth the rigour of his justice, with the vigour of his mercy. Vers. 37. And he shall say] i. e. He shall upbraid them with the inability of their idols to do for them. Vers. 39 I, even I am he] I, is emphatical and exclusive. Vers. 41. If I whet my glittering sword] God first whets, before he smites; and first takes hold on judgement, before his judgements take hold on men. Est piger ad poenas, ad proemia velox. See the like, Psal. 7.12. God was but six days in making the whole world, yet was he seven days in destroying that one city of jericho, as chrysostom observeth. Fury is not in me, Esay 27.4. As a be stings not, till provoked; so God punisheth not, till there be no other remedy, 2 Chron. 36.16. Vers. 43. Rejoice, O ye Nations] Give God the glory of his just severity, which is no less commendable in a Judge, then seasonable clemency. Vers. 47. For it is not a vain thing] God's favour is no empty favour; it is not like the Winter-Sun, that casts a goodly countenance when it shines, but gives little comfort and heat. CHAP. XXXIII. Vers. 1. BEfore his death] The words of dying men, are living oracles; they should therefore be pious and ponderous. Vers. 2. Went a fiery law for them] This fire, wherein the law was given, and shall be required, is still in it, and will never out: hence are those terrors which it slasheth in every conscience that hath felt remorse of sin. Every man's heart is a Sinai, and resembles to him both heaven and hell. The sting of death is sin, and the strength of sin is the law. Vers. 3. Yea, he loved the people] With a general love, with a common philanthropy. But the love of God in Christ is that we must all labour after; such a love, as doth better for a man, then restore him to sight, or raise him when bowed down, Psal. 146.8. [Are in thy hand] And so in a safe hand, joh. 10.29. [And they sat down at thy feet] As attentive, and tractable Disciples. See Act. 22.3. Luk. 10.39 & 2 King. 2.5. Knowest thou not, that the Lord will take thy master from thy head? A phrase taken from their manner of sitting, at the feet of their Teachers. Vers. 4. Moses commanded us a law] These are the words of those Saint's , expressing their good affection to the law, and to Moses, by whose mediation they received it. [Even the inheritance] For perpetual use to us and our posterity. Indeed the law lies not upon the righteous, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1.9.) nor urgeth them, as it doth upon the wicked. To those, the law is as chains and shackles; to those, as girdles and garters, which gird up their loins, and expedite their course the better. It confines them to live in that element where they would live; as if one should be confined to paradise, where he would be, though there were no such law. Vers. 5. And he was King in Jesharu●] An herrick King, reigning by virtue and justice only, not by force and violence: One that said not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This I can do, but This is fit for me to do. [When the heads of the people, and the tribes] Here was a government made up of King, Lords, and Commons. The best of governments, doubtless, so that the boam be kept right betwixt Sovereignty and subjection. The contention (now again flagrant in England) between Prince and people, about command and obedience, ceased not, till the Magna Charta (first obtained of King John; after, of his son Henry 3. though observed truly of neither,) was, in the maturity of a judicial Prince, Edward the first, freely ratified, after fourscore years. Vers. 6. Let Reuben live, and not die] Let him have a nail, and a name in God's house, notwithstanding the heinousness of his sin, and the severity of jacobs' sentence, Gen. 49.4. See the Note there. Vers. 7. And this is the blessing] Simeon is not mentioned, but employed in Iudah's blessing; in the midst of whose inheritance, lay his portion, Josh. 19.1. Besides, that tribe was exceedingly defiled with fornication, spiritual and corporal; and by that means much decayed and diminished, Numb, 26.14. [Hear, Lord, the voice of Judah] Putting thy promises, Gen. 8.9, 10, 11. into suit by his prayers, and pressing thee for a performance. Vers. 8. Let thy Thummim and thy Vrim] Sincerity of life, and soundness of doctrine. See the Note on Exod. 28.30. There is great cause, That Ministers, of all men, should be much prayed for. Vers. 9 Who said unto his father] In that heroical fact, Ezod. 32.26, 29. Not to be wried or biased by respect to carnal friends, is a high and hard point of self-denial. Mark was Barnabas his sister's son; hence he stood so stiff for him against Paul, his faithful fellow-traveller, Act. 15.37. Colos. 4.10. Moses to please Zipporah, displeased God, and it went hard with him, Exod. 4.24. Eli was too indulgent to his wicked sons; and so perhaps was Samuel too, 1 Sam. 8.1, 3. Vers. 10. They shall teach Jacob] Apt and able to teach must all Ministers be, as Paul, Act. 20. Praedicationis officium suscipit, quisquis ad sacerdotium accedit, saith Gregory: he's no Minister, that's no teacher. Aidanus the first Bishop of Durham, Anno Dom. 636. neglected no duty of a good Pastor, travelling up and down the country, even on foot, Godw. Catalogue. to preach the Gospel; giving whatsoever he could get, unto the poor; and by the example of his own virtues instructing, as well as by word and doctrine. Amongst the Greeks, Tragedians and Comedians were said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to labour in teaching the people: What should Ministers then do? They shall put incense before thee] i.e. Pray for the people, as well as preach to them. So Act, 6.4. Augustine's wish was, that Christ when he came, might find him, aut precantem aut praedicantem, praying or preaching. Benè orasse est benè studuisse, saith Luther. Vers. 11. And of them that hate him] Ministers shall be sure of many enemies: They hate him, that reproveth in the gate. Veritas odium parit; praedicare nihil aliud est quam derivare in se furorem mundi, said Luther, to preach, is to get the world's ill-will. Ye are the light, saith our Saviour, which is offensive to sore eyes: ye are the salt of the earth, which is bitter to wounds, and causeth pain to exulcerate parts. Vers. 12. The beloved of the Lord] The Lords corculum, deliciae, darling, as their father Benjamin was old jacobs', Gen. 42.4. And he shall dwell between his shoulders] These shoulders are those two holy hills, Moriah and Zion; whereon the Temple was built, four hundred and forty years after this prophecy. Vers. 13. And of joseph] See the Note on Gen. 49.2. Vers. 14. And for the precious fruits] So Saint james calleth them, the precious fruits of the earth, james 5.7. Diogenes justly taxed the folly of his countrymen, quòd res pretiosas minimo emerent, venderent que vilissimas▪ lurimo, because they bought precious things, (as corn) very cheap; but sold the basest things, (as pictures, statues, etc.) extreme dear; fifty pounds or more a piece: though the life of man had no need of a statue, but could not subsist without corn. May not we more justly tax men, for undervaluing the bread of life, and spending money for that which is not bread? Isai. 55.2. Vers. 15. And for the chief things] Metals and Minerals usually digged out of mountains, which are here called ancient and lasting, because they have been from the beginning, and were not first cast up, (as some have held) by Noah's flood, Psal. 90.2. Vers. 16. And for the good will of him, etc.] See the Note on Exod. 3.2. The burning bush, (the persecuted Church) was not consumed, because the goodwill of God (whereof David speaks, Psal. 106.4.) was in the bush. So it is still with his in the fiery trial, in any affliction, Isai. 43.1. [That was separated from his brethren] To be a choice and chief man amongst them. De doct. Christ l. 4. c. 6. Nobilis fuit inter fratres (saith Augustine) vel in malis, quae pendit, vel in bonis quae rependit. Vers. 17. Advers. Tryph. Tertul. advers. Judaeos', cap. 10. Ambrose de benedict. Pat. His horns are like the horns of unicorns] justin Martyr, and some other of the Ancients, have strangely racked and wrested this text, to wring out of it the sign of the cross, resembled and represented by the horns of an Unicorn. At nihil hic de Christo, nihil de cruse. [He shall push the people together] As General Joshua (of this tribe,) did notably; so that, Phaenicians ran away into a far country, and renowned his valour by a monument, set up in afric. Howbeit, gratius ei fuit nomen pietatis, quam potestatis, as Tertullian saith of Augustus; he is more famous for his piety, then for his prowess. V 18. In thy going out] To trade and traffic by sea, Gen. 49 13. Peterent coelum navibus Belgae, si navibus peti posset, saith one. The low-countrieses men are said to grow rich by war; 'tis sure they do by trade at sea. [And Issachar in thy tents] i.e. In thy quiet life, Virgil. and country employments. O fortunatos nimium, etc. Regum aequabat opes animis, seraque reversus Nacte domum, dapibus mcrsas onerabat inemptis: saith the Poet, of a well contented countryman. Vers. 19 They shall call the people to the mount] i.e. To God's house, situate on mount Zion. Though they be Littorales, men dwelling by the seashore, which are noted to be, duri, horridi, immanes, omnium denique pessimi, the worst kind of people; and though they dwell further from the Temple, yet are they not farthest from God; but ready with their sacrifice of righteousness, as those that have sucked of the abundance of the sea, and of treasures hid in the sand; which though of itself it yield no crop, yet brings in great revenues, by reason of sea-trading. Vers. 20. He dwelleth as a Lion] That should make his party good with the enemy, upon whom he bordereth, and by whom he is often invaded. See Gen. 49.19. judg. 11. & 1 Chron. 12.8. Vers. 21. In à portion of the lawgivers] That portion that Moses the Lawgiver assigned him, on the other side jordan, Num. 32.33. [He executed the justice of the Lord] viz. Upon the Canaanites; which is so noble an act, that even the good Angels refuse not to be executioners of God's judgements, upon obstinate Malefactors. Vers. 22. He shall leap from Bashan] i.e. He shall suddenly set upon his enemies; as Achitophel counselled Absolom, 2 Sam. 17.1, 2. (and this is called good counsel, vers. 14.) and as Caesar served Pompey— Caesar in omnia praeceps, nil actum credens, Lucan. dum quid superesset agendum, Fertur atrox— Vers. 23. Satisfied with favour, and full, etc.] Fullness of blessing is then only a mercy, when the soul of a man is satisfied with favour: when from a full table, and a cup running over, a man can comfortably infer, with David: Surely, goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord for ever, Psal. 23.6. One may have outward things by God's providence, and not out of his favour. Esau had the like blessing as jacob, but not with a God give thee the dew of heaven, as he, Gen. 27.28. Or, God may give temporals to wicked men, to furnish their indictment out of them: as joseph put his cup into their sack, to pick a quarrel with them, and to lay theft to them. Vers. 24. Let Ashur be blessed with children] Let his wife be as the vine, and his children as olive-plants, Psal. 128.3. two of the best fruits; the one for cheering the heart, the other for clearing the face, Psal. 104.15. the one for sweetness, the other for fatness, Judg. 9.13. [Let him dip his foot in oil] Like that of job, Chap. 29.6. Confer Gen. 49.20. See the Note. Vers. 25. Thy shoes] Thou shalt have store of mines. [And as thy days, shall thy strength be] i. e. Thou shalt (as Eliphaz speaketh, job 5.26.) Come 〈◊〉 lusty old age to the grave. This the Greesk call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And the Hebrews made a feast, when they were past sixty, if any whit healthy. Vers. 26. Who rideth upon the heaven] Having the celestial creatures for his Cavalry; and the terrestrial for his Infantry: how then can his want help? Vers. 27. The Eternal God] Heb. The God of Antiquity, that Ancient of days, that Rock of ages, who is before all things, and by whom all things consist, Col. 1.17. who is the first, and the last; and besides whom, there is no God, Esay 44.6. And underneath are the everlasting arms] A Saint cannot fall so far, as to fall beneath the supporting arms of God, Cant. 2.6. his hand is reserved for a dead lift. Vers. 28. Israel then shall dwell, etc.] See the Note on Num. 23.9. [The fountain of Jacob] Or, as some read it, The eye of Jacob. The same word signifies both an eye, and a fountain. He that, with Mary Magdalen, can make his eye a fountain to wash Christ's feet in, shall be sure to have that fountain of Christ's blood opened, to wash his soul in, Zech. 13.1. Vers. 29. Happy art thou, O Israel] Or, Oh the happinesses of thee, O Israel! the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heaped up happiness! Who is like unto thee?] The Saints are the world's Paragons, yea such, as the world is not worthy of, Heb. 11. that is, saith chrysostom, Take all the men of the world, they are not worth one of the people of God, though never so mean, in regard of outwards. [Shall be found liars] Shall feign to be friends, for fear, and shall yield a forced obedience. See Psal. 18.45. CHAP. XXXIV. Vers. 1. ANd Moses went up] With as good a will to die, as ever he did to dine; for it was but (as that Martyr said) winking a little, & he was in heaven immediately. Vers. 2. Unto the utmost sea] The Mediterranean. Vers. 3. The City of palm-trees] So called, even by Heathen-Authours also. Vers. 4. I have caused thee to see it] By an extraordinary power; for in an ordinary way, Moses could never have taken so large a prospect at once. Faith puts a man's head into heaven, and gives him a view of far better things; neither vision only, but fruition also, which Moses had not. Vers. 5. So Moses the servant of the Lord died] It was no more betwixt God and Moses, but, Go up and die; he changed indeed his place, but not his company; death was to him but the daybreak of eternal brightness. Vers. 6. And he ●uried him] Either the Lord, or Michael, Judas. 9 There lies the body of Moses, as in a chamber of rest, or bed of down, Isa 57.2. His very du● being precious; for Christ is not perfect without it. Ephes. 1. 2●. [But no man knoweth of his sepulchre] Though the Devil made much ado about it, jude. 9 as desirous thereby, to set up himself in the hearts of the living. Vers. 7. Nor his natural force abated] Hierome reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gena, maxilla. Nor his teeth loosed. And the use of Manna might be some reason; it being an tightly pure kind of food, of an aereal, and not very corruptible substance. Vers. 8. And the children of Israel wept] And were ready to wish, (likely) as the Romans did of Augustus, that either he had never been born, or never died. Vers. 9 And joshua the son of Nun] Sic uno avulso, non deficit alter Aureus. The Duke of Florence gave for his Ensign, Pintus in Dan. 4. a great Tree, with many spreading boughs, one of them being cut off, with this abovesaid Poesy: As one is broke off, another rises up in the room. Vers. 10. And there arose not] This testimony, and indeed this whole Chapter is thought to have been added by Joshua, or Eleazar, being Divinely inspired, for the completing of the history, famous throughout the world; approved and expounded by all the holy Prophets, and Apostles; who out of this fountain, or rather, Ocean of Divinity, (as Theodoret calleth Moses,) Theodoretus Mosem appellat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. have watered their several gardens: yea in pressing moral duties, what do they else but explain the Pentetench? What do they but unfold, and draw out that Arras, which was folded together before? Soli Deo Gloria. FINIS.