c. 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 Asse onely but the Foal also Vers 12. This is the tâ—ken of the Covenant c. See here the antiquity of confirming mens 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 c. Vers 13. I doe set my bow in the cloud c. There it was before but not till now as a token of the Covenant as still it is applyed 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 Gods bow we read Ambros but not of his arrows saith Ambrose on this text Psal 7.12 13. He hath bent his bow and made it ready saith David but if he ordain his arrows it is not but against the perseâ—â—tours 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 multiplyes that they may compass him about with songs of deliverance If he bend his bow like an enemy Lam. â— 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 beautifull 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 signifie 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 freedome from both by vertue of Gods 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 Adde hereunto that whereas naturally it is a sign of rain and is therefore feigned by the Poets to be the messenger of Junâ— 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 onely in the naturall causes as it is an effect of the Sun in a thick cloud but as a Sacramentall 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 Maimoâ—y hide their eyes confess their sins that deserved a second deluge and celebrate Gods goodness in sparing the wicked world and remembring 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 iâ— 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 knif 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 shew that he is faithful and constant in his promises and that tempests shall blow over Let us see Gods love in his corrections as by a Rainbow we see the beautiful image of the Suns 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 Pliuio quà m 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 bewrayes that which more then six hundred yeers 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 shewed it to Ham his father who looks upon it with delight Vt 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 wee 'l report yea rather then want matter against Gods 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
and make it more fruitful But when all the passages were opened Una est ex tetrapoli Attica Steph. 1 Tim. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itâ— immergunt ut in aquae summitate cursuâ—â—on â—bulliant and the receptacles prepared the water came in so plentifully that it over-flowed all and at the first tide drowned the Iland 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 noysom lusts as his neighbors the Sodomites did which desperately drown men in double destruction Like the land of Egypt Which was called of old publicum orbis horreum The worlds 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 c. 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 patrones of this abhorred filth Senâ—ca delectabatur exolâ—â—is c. Dio in Nerone Jam. 1.17 as Cicero complains of Plato and Socrates was shrewdly suspected to be no honester then 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 leudness God punisheth the pride of all flesh with some foul sin and so sets a Noverint universi as it were upon the worlds wisards 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 shew of their countenance did witness against them they could blush no more then a sackbut shamelesness sat in their foreheads they declared their sins even to a proverb Isai 3.9 They seâ— 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 then 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 signe 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 Gods 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 bredth yet he promised that he would give it to him And that Abram took for good free-hold Men use to reckon their wealth not by what ready money they have onely but by the good Bonds and Leases they can produce A great part of a Christians estate lyes in Bonds and Bills of Gods 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 Abrahams 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 Countrey 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 cheif thing here promised to Abraham in this survey Heb. 11.10 16. CHAP. XIV Verse 2. That these made War VVAr is the slaughter-house of mankinde and the hell of this present world It hews it self a way through a wood of men and layes heaps upon heaps as Sampson did Judg. 15.16 not with a jaw-bone of an Ass and one after another but in a minute of time and by the mouth of a murdering peece Alphonsus D. of Ferrara Peachams Vally 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 besiâ—ging 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 finde means to slaughter one another in war witness these five Kings that came with Chedarlaomer and smote the Rephaims or Gyants 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 joyned battle with the five Kings and cut off many If we may judg 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 Armor and Weapons was as it had been the Lightning the multitude of Launces and other Horsemens 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 noyse of the instruments of War with the neighing of horses and out cryes of men was so terrible and great That the wilde Beasts in the Mountains stood astonied therewith and the Turkish Histories
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 resigne up his blessing to the elder Because she preferred heaven before earth and eternity before any the worlds 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 c. 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 Gods blessing to accord with Esau Vers 43. Flee thou to Laban Flee then 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 yeers 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 c. Whiles wrongs are remembred 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 happie memory that he never forgat 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 coles of juniper Psal 120.4 which burn extremely last long a whole twelve-moneth about as some write and though they seem extinct revive again Flamma redardescit quae modò nulla fuit Ovid. Vers 46. I am weary of my life c. 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 Dâ—o in Aug. answered By not prying into his actions and dissembling his affections c. 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 kist him when one would have thought he should rather have kickt him kill'd him Pro peccato magno Terent. paululum supplicii satis est patri Vers 2. Arise go to Padan-aram Jacob was no sooner blest but banisht so our Saviour was no sooner out of the water of Baptism and had heard This is my beloved Son c. but he was presently in the fire of temptation and heard If thou be the Son c. When Hezekiah had set all in good order 2 Chron. 31. then 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 onely 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 sled 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 finde it so that are semper victuri and never can finde 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 mans 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 Apes will be imitating men Spiders have their webs and Wasps their honey-combs Hypocrites will needs do something that they may seem to be some-body but for want of an inward principle they do nothing well they amend one errour with another as Esau here and as Herod prevents perjury by murther Thus while they shun 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 it a 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 then 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
we have a more sure word of prophesie Gods blessed booke assures us of a third heaven 2 Cor. 12.2 called elsewhere the heaven of heavens the Paradise of God the bosome of Abraham the Fathers house the City of the living God the Country of his pilgrims A body it is for bodies are in it but a subtile fine spirituall body next in purity to the substance of Angels and mens soules It is also say some solid as stone but cleare as chrystall Rev. 21.11 Job 37.18 A true firmament indeed not penetrable by any no not by Angells Yates his Modell spirits and bodies of just men made perfect but by a miracle God making way by his power where there is no naturall 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 c. Here 's no mention of Gods approbation of this second dayes worke Not for that hell was then ceated or the reprobate Angels then ejected as the Jewes give in the reason of it but because this dayes worke was left unperfected till the next to the which therefore the blessing was reserved and is then redoubled God delights to doe his workes not all at once but by degrees that we may take time to contemplate them peece-meal and see him in every of them as in an opticke glasse Consider the lillies of the field saith our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.18 Prov. 6.6 Goe to the Pismire thou sluggard saith Solomon Luther wisht Pontanus the Chancellour 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 c. Scultet Annal. 276. and yet not falling on our heads the thicke clouds also hanging often over us with great weight and yet vanishing againe when they have saluted us but with their threatning lookes And cannot God as easily uphold his sinking Saints and blow over any storme 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 handy-work 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 rejoyced Prov. 8.30 Angels also were by at the doing of a great deale 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 dulnesse of our hearts are no more affected with these indelible ravishments Verse 9 10. Let the waters under the heaven be gathered c. The water they say is ten times greater then the earth as is the ayre ten times greater then the water and the fire then the ayre Sure it it is that the proper place of the water is to be above the earth Psal 104.6 Saylers tell us that as they draw nigh to shore when they enter into the haven they run as it were downe-hill The waters stood above the mountains till at Gods rebuke here they fled and hasted away at the voyce 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 Gods providence which elsewhere he denyes And David in that Psal 104. which one calleth his Physicks tells us that till this word of command Let the waters c. God had covered the earth with the deepe 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 Gods providence toward us as the shirt made for the murthâ—ring 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 passe over that they turn not againe to cover the earth God hath set the solid earth upon and above the liquid waters for our conveniâ—nâ—y so that men are said to goe downe not up to the sea in ships Psal 107.23 See his mercy herein as in a mirrour and believe that God whose work it is still to appoint us the bounds of our habitations will not faile 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 Davids parents 1 Sam 22.4 and the Apostles 2 Cor 6.10 and the English exiles in Queen Maries dayes Sculâ—et Aâ—â—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 travell from Cullen in Germany to Millain 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 Gods 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 appeare 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 washt we may be as Paul was in the shipwrack drowned we cannot be 1 Pet. 1.5 because in the same bottome with Christ and kept by the power of God through faith to salvation Verse 11.12 Psal 104. Let the earth bring forth c. Grasse 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 mouthes He fills for us two bottles of milke before we come into the world Herbes and other creatures we have still ad esum ad usum Our land flowes not with milke onely for necessity but with hone too for delight Nature amidst all is content with a little Grace with lesse 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 c. St. Austine thinks that thorns and thistles brambles and briars were before the Fall Aug de Gen. 〈…〉 cap. â— 8 though not in that abundance that now
a childe of wrath and saved by grace onely though just and perfect in his generation The Mercy-seat was no larger then the Arke to shew that the grace of God extends no further then the Covenant As all out of the Arke were drowned so all out of the Covenant are damned Vers 9. Justitia Impuâ—aâ—a Impertita Noah was a just man By a two-fold justice 1. Imputed 2. Imparted By the former he was justified by the latter sanctified and note that he found grace in Gods 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 ayming at perfection willing in all things to please God and yet not more desiring to be perfect then hating to seem onely to be so Or Noah was perfect compared to that sinfull 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 priviledges profit not where the heart is not upright but increase wrath It was an aggravation to Solomons 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 neverthelesse most inordinately addicted to Eccles 2. Vers 11. The earth also was corrupt before God Or rotten putrid and stanke againe Sin is an offence to all Gods senses yea to his very soul as he complaines Esa 1.1 to 16. Oh that it were so to ours then would we not hide it under our tongues as a childe doth sugar and harbour it in our hearts yea let it eat of our meat and drink of our cup and lye in our bosomes as the poor mans lamb did in Nathans 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 putrifaction of a dead soul dead in trespasses dead and rotten as here stinking worse before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 11. then Lazarus did or could doe after he had lain four dayes in the grave Vers 12. All flesh had corrupted his way Generall defection precedes generall destruction as here all sorts and sexes were fallen from God All kinde of sins were common amongst them In the family promiscuous lusts unlawfull marriages c. In the State tyranny violence injustice In the Church contempt of Gods word abuse of his patience to presumption of his bounty to security in sin For they eat they dranke they married they planted they builded c. 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 wantonnesse walks through from marrying to planting for the use of posterity as St. Luke â—weetly sets forth by an elegant Asyndâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 threatning there is used Ezek 7.2 3 6. against Israel when once their sins were full ripe and hang'd 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 doore by and Noah must know it too Not by his skill in Astrologie as Berosus belyes him but by divine praemonition Gen. 18.17 Psal 25.14 Amos 3.7 For shall I hide from Noah from Abraham that thing which I doe No surely they shall know all they shall be both of Gods Come and Coâ—â—â—ell For the secrâ—â— of the Lord is with them that feare him And the Lord will doe nothing of this nature but he will first reveal it unto his servants the Prophets And even to this day the more faithfull and familiar we are with God so much the sooner and better do we foresee his judgements and can foreshew 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 c. I will destroy them I will corrupt them so the Hebrew hath it I will punish them in kinde pay them in their own coyn corrupt them from the earth as they have corrupted themselves in the earth which also now is burdened with them and cryes to me for a vomit to spue them out Vers 14. Make thee an Ark Or chest or coffin And indeed by the description here set down the Arke in shape was like to a coffin for a mans 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 Christs death and buriall Mr. Ainsworth and ours with him by mortification of the old man as the Apostle applies this type to baptisme 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 Arke 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 severall rooms Heb. 5. ult so here there is much annoyance to those that have their senses exercised to discern good and evill Compare the estate of Prince Charles in his Queen-mothers womb with his condition at full age in all the glory of his fathers 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 travell of us we are pent up in darke cloysters and annoyed with much stench of sinne Baines Lett. both in our selves and others but when we come to heaven we shall see and enjoy the light of life our feet shall be as hindes feet upon the everlasting mountaines Vers 17. And behold I even I Verba stomachantis confirmantis veritatem comminationis suae Abused mercy turnes into fury Mimus
Scripture-wisdom especially Our Saviours Epitaph written in Hebrew Greek and Latine 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 Latines 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 worlds end Hebricians saith Reuchlin drink of the Fountains Hebraei bibunt fontes Graeci rivos Latini paludes Reuchl Joh. Manâ—â—i loc com p. 130. Grecians of the Rivers Latinists of the standing pools onely 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 acknowledg 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 mindes 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 Sheâ— lived after he begat c. He saw ten generations and lived till Isaac was fifty yeer 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 Patriarks had of their tiresome and tedious pilgrimage that as Shem saw Lamech so Lâ—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 ought we know the maidenhead as a certain Martyr phrased it of that kinde 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 denyed there was any such thing But said That when the fire was put to them they continued singing the Creed and Tâ— Deum Erasm lib. 24. Eâ—ist 4. till the flame took away their voyce 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 daâ—â—ere dissecare in cruoem agere exurere decollare bonis judiâ—ibus cum piratis ac tyrannis communia sunt Varia sunt hominum judicia ille faelix qui judice Deo absolvitur Our Protomartyr in Queen Maries 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 brest Act. Mâ—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 moneths 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 childe thirty yeers and then she had him with abundance of joy At first she beleeved not the promise but laughed at the unlikelyhood and was checkt for it But when she had better bethought her self 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 childe who was not more the childe 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 Saâ—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 c. Being admonished of the Divine Oraclâ— Actâ— 7 12â—â— by his son Abraham he rebuked him not neither charged him upon his blessing to abide in his native Countrey as many a father would have done for what was he wiser and better then his forefathers but abandoned his idols and went as far as his old legs couâ—â— carry him toward the Countrey that God should shew them Heb. 11. For as yet they went forth not knowing
to express the terror of the day vainly say That the Angels in Heaven amazed with that hideous noyse for that time forgot the heavenly Hymnes wherewith they always glorifie 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 beleeve it nor but seldom is there But as the Dragon sucks out the blood of the Elephant Plin. and the waight 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 gat 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 â—od Queen Elisabeth I mean who first undertook their protection against the Spaniard Anâ—o 1585. Camdens 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 neâ— rarò utrique parti noxia saith Bucholcerus And I cannot but as the case stands with us Bucholc Chroâ— 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 tryal of it But I cannot sufficiently wonder at Pyrrhus King of Epirus Nulli ma orem ex imperio quà m Pyrrho ex bello voluptatem fuisse Tit. 1.12 of whom Justin witnesseth That he took as much pleasure in War as others do in Supream 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 mischeif 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 acknowledg with him Mâ—lum per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut bâ—llum quia minimâ— bâ—llâ—m per autiphrasin that it is an evil of Gods own creating Isaiah Chap. 45. vers 7. I make peacâ— 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 stile himself A man of war Exodus 15.3 The Chaldee expresseth it thus The Lord and Victor of wars Gen. 17.1 Eundem victâ—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 Gods 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 valor 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 alass upon Ireland and England And here I cannot but insert that which I finde 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 moneth in which the Rebellion brake out in Ireland the yeer before October 23. Yea and upon the self-same day if our Intelligence be true in which that bloody battle was fought neer Leipsick in Germany This Conjuncture is a sad Presage That England is to drink deep in Germany's and Irelands Cup. Father if it be thy will let this Cup pass from us A Cup of trembling it is surely to my self among many others such as maketh my Pen almost to fall out of my fingers whiles I write 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 Prâ—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 sâ—riâ—si cordâ—citâ—s do oâ—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 Souldiers having broken into Rome offered all maner of abuse and violence to the Clergy inserts this passage into his Nâ—â—â—s on Matth. 5.13 Te are the salt of the earth as my former Author alleadgeth and rendereth him We the Prelates of Rome Mr. Arrowsmith ubâ— suprà â—p do now finde the truth of this by woful experience being become a scorn and a prey not to Infidels but Christians by the most righteous judgment of God because we who by our places should have been the Salt of the Earth had lost our savor and were good for little else but looking after the rites and revenues of the Church Evanuimuâ— aâ— ad nibilum utiles nisi ad externâ—â— caeremonias externaque bona c. Heyl. Geog. Hence it is that together with
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 Iudah obtained the first place among those that were sealed Revel 7. because Christ sprang of him so of those on Rachels side Nephtali is first named because there he dwelt 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. 3â— 23 and then observe that good words do ingratiate with God and men Vers 22. Joseph is a fruitfull 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 Iacob meant it of the Egyptian fig-tree 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 spake of stoning him as 1 Sam. 30.6 and the envious courtiers and inchanters that spake evill of him before Pharaoh to bring him out of favour as the Ierusalemy Targum addeth All these arrow-masters as the Hebrew here hath it set against Ioseph and shot at him as their but-mark willing to have abused him but that Gods grace providence and unchangeable decree called here Joseph's bow and strength vers 24. would not permit them as those cruel Turks did one Iohn de Chabas a Frenchman at the taking of Tripolis 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 wast 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 Ioseph did not but as it was said of old Rome Roma cladibus animosior and as of Mithridates he never wanted courage or counsell when he was at the worst so neither did Ioseph Virtus lecythos habet in malis The sound heart stands firme under greatest pressures 2 Cor. 1.9 12. Whereas if a bone be broak or but the skin rub'd up and raw the lightest load will be troublesome hang heavy weights upon rotten boughes they presently break But Iosephs 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 Goliah He slung saith One Bucholcer perinde ac si fundae suae tunicis non lapillum sed Deum ipsum induisset ac implicuisset as if he had wrapt 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 Logick as Psal 85.1 2 3 4. So 2 Cor. 1.10 Every former favour is a pledg of a future With the blessings of heaven above c. God shall hear the heaven the heaven shall hear the earth and the earth shall hear the corn wine and oyl 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 then Ephraim shall bring forth children to the murtherer the Prophet prayes 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 dayes of war and trouble Vers 26. Above the blessings of my progenitors Chiefly 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 c. 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 it self 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 Churches infancy fed them and led them along Sunt qui autumant hanc prophâ—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 ought to be applyed 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 havock of the Church like a ravening Woolf entring into houses also and haling men and women to prison Yea Act. 9.1 he lyes breathing out threatnings and slaughter panting and windless as a tired Woolf and having recovered himself is marching toward Damascus for more prey But met by the chief shepherd of a Woolf 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 hot-headed 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 Embassadour in King John's time that he had lately read
gods because Moses his politie could not consist of true worshippers and professed Idolaters To the third Commandement there were two kindes of blasphemie or cursing of God whether it were mediate or immediate direct or indirect One proceeding of insirmitie and impatience the other of malice and obstinacie This later was to bee punished with stoning that former with som corporal punishment as beating boring the tongue c. To the fourth Commandement 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 verie law of Nature And the same custom is at this daie commendably kept up there not beeing a more equal and easie waie of mainteining the Ministers of the Church and so of upholding the Church's Ministerie To the fifth Commandement Wrong don to a Parent whether by striking or cursing is parricide and to bee 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 som 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 honor of the familie and prefigured hrist The chief Magistrate is both ordained and ordered by God Deut. 17. Inferior Magistrates must neither bee strangers nor eunuchs nor bastards nor Ammonites nor Moabites Deut. 23. But they must bee men of courage fearing God c. To the sixth Commandement Four sorts of capital punishments were in use among God's people viz. stoning burning beheading and strangling Execution was don either by the whole people or els som deputed thereunto Man-slaughter was committed either by man or beast If by a man either it was voluntarie and that was punished with death or involuntarie and in that case they had their cities of Refuge these prefigured Christ our sole Sanctuarie of safetie But if by a beast the beast was stoned as also the master of the beast if don by his default Blows that caussed loss of limbs were punished with the like loss or if not with a reasonable recompens Violence offered to a woman quick with childe so as shee lost her fruit was death but if shee were not quick it was onely a monie-mulct God straitly charged them to abstein from the use of beast's blood that they might learn to abstein much more from sheddid man's blood Lepers were to live apart lest the sound should bee infected and to intimate the contagiousness of sin A Jewish servant if hee should not go free at the year of Jubilee was to bee bored in the ear with an awl and to live and die with his master Hereto also pertein their laws for War as that new-married men timorous persons and plough-men should bee excused that a souldier should bee twentie years of age at least that the General should desire passage through his brother's countrie that hee should send forth spies offer peace lead on his souldiers use stratagems spare fruit-trees equally divide the spoil reserv a part thereof for God see that the Camp bee kept clean from sin c. To the seventh Commandement Adulterie was death and in the High-priest's daughter Fornication was burning becaus hee was a special type of Christ and therefore his familie should bee without blame or blemish Sodomie and bestialitie were likewise death so was the deflouring of an espoused virgin and a rape The Priest might not marrie anie but a virgin The price of an harlot might not bee brought into the Sanctuarie Polygamie and Divorce were permitted onely and not commanded Marrying with the brother's widdow was peculiar to the old Testament They were to marrie within their own tribes becaus our Lord was to spring of the Tribe of Judah Hee that defiled a virgin was both to marrie her and to endow her so that hee had her parents consent thereunto The prohibited degrees both of Consanguinitie and Affinitie are Moral Lev. 18. 20. and grounded upon verie good reason To the eighth Commandement Man-stealing Sacrilege and compound theft were punished with death Usurie is condemned by the Law of God The Law for things borrowed deposited intrusted lent or found is grounded upon this Rule Hee that marreth another man's goods robbeth him God would not have anie poor that is sturdie beggers amongst his people To the ninth Commandement Hereunto belong the laws for Ecclesiastical and Civil judgments SECT III. Of the signification of the Cerimonial Laws and first for holie Places THese Laws concern either holie Places Times Things or Persons The general law for holie Places was That in that place onely that God should chuse holie Services should bee performed And this signified 1. that through Christ alone wee must go to God in everie divine dutie 2. That the time shall com when wee 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 voluntarie and sufficient This figured that Free-will-offering wherewith everie man ought to honor God by trading with his talent and by doing what hee is able for the maintenance of the Ministerie andrelief of the needie 2. The Form and so the Tabernacle was to bee made according to the pattern received in the Mount To teach us that God will bee served according to his own prescript onely and not after man's inventions 3. The Efficient was everie skilful workman and by name Bezaleël and Aholiab These later figured out the Churches Chieftains and Master-builders as those former all gifted Ministers These were the causses of the Tabernacle the parts thereof as well conteining as conteined follow These all were so framed as that they might easily bee set up or taken down and so transported from place to place whereby was signified that while wee are in this tabernacle of the bodie which shall bee taken down by death and set up again by the resurrection wee are absent from the Lord and that the whole Church not onely 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 Ministerie therein is the pillar of Truth and that the offices and abilities of the several members ought to bee as props to the whole bodie The holie Instruments and implements served to set forth all the pretious gifts and ordinances of the Church such as are the Word Sacraments Faith Holiness c. 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 two-fold 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 wee entertein Christ The Tabernacle fitly knit together by it's joints and rightly erected signified the Church of Christ fitly compacted by that which everie joint supplieth and making increas with the increas of God Ephes 4.16 Col. 2.19 The Veil signified the flesh of Christ whereby his Deitie was covered and a waie paved for us to heaven The Veil was filled with Cherubims to shew how serviceable the Angels are to Christ and his people The Holie of Holies shadowed out the third heaven into the which Christ onely entred and wee by him The Ark of the Covenant covered with gold figured Christ in whom the God-head dwelleth bodily and in whom are hid all the treasures of wisdom c. The Testimonie laid up in the Ark signified Christ the end of the Law which also hath it's testimonie from him The golden Censer signified that all our services must bee perfumed and perfected by Christ before they can bee 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 fatherlie affection whereby it com's to pass that wee bloom and flourish under the cross The Sanctuarie or Tabernacle of the Congregation was the waie into the Holie of Holies and signified the Church-Militant through which wee enter into heaven The brasen Altar for Burnt-offerings shadowed out the humanitie of Christ which is sanctified by his Deâ—tie 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 manie loavs 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 knowledg of the glorie of God in the face of Jesus Christ 2 Cor. 4.6 The Laver wherein the Priests washed themselves before they ministred in the Tabernacle signified that wee 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 bee better understood then by God's own interpretation of them when hee saith Exod. 25. Let them make mee a Sanctuarie that I may dwell in the middest of them For in those words as learned Junius observeth is conteined an explication of all the above-said Cerimonies SECT IIII. Treating of Holie Times COncerning holie 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 holie daies to bee offered The former figured that Rest whereunto God in his due time will bring us The later served not onely to exercise the Jews prone to excess with the hard yoke of great expens 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. holie Daies 2. Holie Years Holie-daies 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 Attonement Holie 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 everie daie that the people might everie morning and evening bee admonished of their sin-guiltiness and withal might bee 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 don 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 begining whereof wee have here the perfection of it in heaven And whereas special order was taken that no fire should bee kindled on that daie it was to signifie that Christ his rest and ours in him was and should bee free from the fire of affliction 4. The holie 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 alreadie received 3. To bee a type and sigure of bâ—nefits yet further to bee conferred upon them by Christ 4. To unite God's people in holie worships 5. To preserv puritie in holie worships prescribed by God 5. The Passover of those that were clean celebrated in the begining 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 daie 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 bee waved by Christ our High-priest The later that God's blessings are to bee joyfully and thankfully received and remembred 7. The Feast of Tabernacles besides that it brought to minde the Israëlites wandering in the wilderness it did notably set forth the Church's pilgrimage in this present world which yet is so to bee thought on as that with greatest spiritual joie wee remember and celebrate our Redemption by Christ's death 8. The Feast of Trumpets signified that continual caus of cheerfulness and thankfulness that the Saints should have by Christ's death 9. The Feast of Attonement signified that the sins of God's people in their holie-meetings and daily services should bee expiated by Christ Moreover Attonement was also made for the most holie Place and for the Sanctuarie That signified that the visible heaven also was defiled by our sin and need bee purged by Christ's blood This that the Catholick 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 applicatorie force of faith Furthermore that application and expiation was
die in a ditch CHAP. XVI Ver. 1. After the death THat others might bee 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 eies of indifferencie and yet it was such a sin as made all Israël guiltie as appear's by the sacrifices offered for that sin set down in this Chapter Ver. 2. That hee com not at all times Whensoever hee pleaseth but when I appoint him i.e. once a year onely Exodus 30.10 and then also with reverence and godlie fear God as hee lov's to bee acquainted with men in the walks of their obedience so hee tak's â—â—ate upon him in his ordinances and will bee trembled at in his judgments Ver. 3. For a sin-offering viz. For himself and his familie ver 6. and 11. See the Note on Chap. 14.3 Ver. 4. Therefore shall hee wash As wee must bee alwaies holie so then most when wee present our selvs to the holie eies of our Creätor We wash our hands everie daie but when wee are to sit with som great person wee scour them with bals See vers 24. Ver. 5. Two kids of the goats Both of them types of Christ who though hee died not for wicked goats yet hee seemed rejected of God and was reckoned among malefactors Isa 53. Ver. 6 And for his hous Whereof a Minister must bee mainly carefull 1 Tim. 3.4 lest as Augustus doing justice on others hee bee hit in the teeth with his own disordered familie Aaron had lately smarted in his two eldest Ver. 8. Shall cast lots To shew that nothing was don 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 scape goat Which beeing a piacular or purging oblation carried the peoples curs with it as did likewise those Obominales among the Grecians who from this custom of the Hebrews borrowed their yearlie expiation of their cities the manner whereof somwhat like unto this See in the Note on 1 Cor. 4.13 Ver. 9. The goat A type of Christ's mortal humanitie saie som 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 humanitie sufficient strength for the induring of those things which no other creature could have com near for the full expiating of our sins So hee telleth the Jews first and after his disciples Where I shall bee you cannot com Ver. 22. Ver. 11. An attonement for himself That having first made his own peace hee may be in case to attone for the people This was David's method Psal 25. 51. Ver. 12. And bring it within the veil So to prepare the waie into the holie place This incens smal-beaten might figure Christ in his Agonie praying more earnestly before hee entred with his own blood into the most holie place of heaven Ver. 13. May cover the mercie-seat And so bee as a skreen betwixt the Priest and those everlasting burnings or as a cloud to darken the glorie of their shining for the high-priest's safetie Ver. 14. Vpon the mercie-seat eastward This and the following verses signifie saith one that even heaven it self is defiled unto us by our sins until it bee made clean by the blood and obedience of Christ who is entred thither not by the blood of goats and calvs but by his own blood and thereby hath purified the heavenlie things themselvs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 bee glewed to heaven Revel 18.5 Ver. 17. And there shall bee no man Christ will have no partner and hee need 's no co-adjutor Heb. 7.25 Isa 63.3 Ver. 18. And hee shall go unto the Altar This signified saith one that everie Church-assemblie is acceptable to God onely 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 manie 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 saie that hee 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 som rock into the sea Suidas Aemulus Dei diabolus sacrificing them to Neptune saying Bee thou a propitiation for us Ver. 24. Hee shall wash his flesh See what this taught them and us Heb. 10.22 That Epistle to the Hebrews is an excellent Commentarie upon this book of Leviticus Ver. 26. Shall wash his clothes To shew 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. Yee shall afflict your souls With voluntarie sorrows for your sins as David did Psal 35.13 and Daniel Cha. 10.3 12. and so dispose your selvs to obtein pardon and reconciliation The Lord's Supper is with us a daie of attonement at which time both the Scape-goat was let go and affliction of soul was called for This Passover must bee eaten with sour herbs Ver. 31. It shall bee a Sabbath of rest An exact and caresull rest such as is described Isa 58.13 which place of the Prophet som understand of this daie of attonement and yearlie fast spoken of in the begining of that Chapter Ver. 33. For the holie Sanctuarie For all the sins of your holie services it beeing the manner that either make's 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 gratiously provided and instituted this yearlie Sacrifice of attonement for the sins of the whole people without particular acknowledgment of anie CHAP. XVII Ver. 2. This is the thing which the Lord WHo must bee readily obeied without tergiversation or sciscitation Ver. 3. What man soever Whether Israëlite or proselyte Vers 8. unless by special dispensation from the Law-giver 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 bee 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 bee performed to God Christ is the door of the sheep Iohn 10.7 9. by whom wee com to the Father Iob. 14.6 and may everie where list up pure hands without wrath
as the loadstone doth iron or Turpentine fire The iniquity of your Priesthood Priests then are not Angels free from sin as that Popish Postiller dream't 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 iâ—i ordinem dicunt omntum rerum in Christianismo confusionem pariunt Many things that they call order bring all into confuâ—on Non arbitror inter Sacerdotes multos esse qui salvi fiant Hom. 3. in Act. I believe few of our Priests will be saved saith Chrysostome of those of his time And from the Prophets of Jerusalem is prophaneness gone forth into all the land saith Jeremy Chap 23.15 Vers 3. And you also dye For your other-mens 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 Ioh. 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 recompence 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 oyl Heb. the fat God can afford the Ministers the best of the best though the most nowadayes think the worst too good for them Which they shall offer Not appointing them how much but leaving that to the peoples liberality And what that was let Philo the Jew speak who well knew the customes of his own nation and tells us that all things due to the Priests were paid very freely Philo lib. de sacerdot honor and most cheerfully At haec gens debitam pecuniam lubens gaudensque depromit saith He This people willingly and with rejoycing 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. c. 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 iâ— corruptible non computrescens vetustate saith Flacius Pierius also tells us that amity and friendship was symbolized 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 Gods Sanctuary or kindle a fire on his altar for nought Mal. 1.10 Vers 22. Neither must the children But only Gods Kinsmen the I riests and Levites as they are called Levit. 10.3 according to some translations or his nigh-Ones Vers 31. For it is your reward Or wages which you dearly carn 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 shew 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 sayes 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 Ioh. 2.4 Vers 3. To Eleazar the Priest To assure him of the succession of the Priesthood Besides it was fitter he should be defiled then 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 Christs 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 Gods face yea his Father laid upon him with his own hand and let loose 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 applyed with great discretion and reverence our practice also must be dyed in Christs blood Vers 5. Shall he burn To set forth Christs ardent love and bitter sufferings Love it self is a passion and delights to express it self 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 Fathers 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 shew the contagion and pollution of sin 2 Cor. 7.1 and imperfection of the legal Priesthood unclean untill 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