Justnian Cedrenus when he had offered up in the Temple of Sophia at Constantinople a communion-table that had in it saith the Authour all the riches of land and sea Vers 8. And four wagons and eight oxen Double the number of what the Gersonites had because their carriage was heavier God proportions the burden to the back none of his shall be oppressed though pressed out of measure above strength 2 Cor. 1.8 as Ioseph was whom the archers hated and shot at But his how abode in strength and the armes of his hands were made strong by the hands of the mighty God of Jacob ever reserved for a dead lift Gen. 49.23 24. Mat. 8.17 See the note there Vers 9. Bear upon their shoulders Therefore when David carted the Ark. as the Philistims had done before God was angry and made a breach upon Vzza because they sough him not in due order 1 Cor. 15.13 Vers 11. For the dedicating of the Altar No warrant at all for Popish dedications of Altars Churches religious houses built for superstitious uses as appears in stories Act. Mon. as pro remissione redemptione peccatorum pro remedio et liberatione animae pro amore caelestis patriae pro salute regnorum in honorem gloriosae virginis c. Vers 12. For the tribe of Judah Vt ubique superemineat praerogativa Christi a juda oriundi Vers 17. And for peace-offerings Sacrifices of all sorts they brought whereby having made their peace they kept a feast with joy before the Lord for his mercy to them through the merits of his son Vers 18. On the second day Their offerings are severally and largely described to shew how highly accepted in Heaven Vers 19. And when Moses was gone in c. Scipio Africanus was wont before day to go into the Capitoll in cellam jovis and there to stay a great while quasi consultans de Rep. cùm Jove as if he had advised with his god about the publike businesses Gell. lib. 7. c. 1. CHAP. VIII Vers 3. HE lighted the lamps This Candlestick on the South-side of the Tabernable over against the Table figured the Law of God shining in his Church Prov. 6.23 2 Pet. 1.19 and the lighting of one lamp from another shewed the opening of one text by another The Rabbines have a saying Nulla est objectio in lege quae non habet solutionem in latere i. e. there is not any doubt in the law but may be resolved in the context Vers 4. Beaten work To shew that Ministers must beat their brains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat out the sense of the Scriptures as the fowl beats the shell to get out the fish with great vehemency Vers 7. sprinkle water of purifying c. This taught that none were meet for the holy Ministery but by the free favour of Christ and by the sanctification of his Spirit 2 Cor. 2.16 Gal. 1.15 Ministers are fullones animarum their office is to whiten others themselves therefore should be as those Nazarites Lam. 4. whither then snow Shave all their flesh As the Lepers did Levites are by nature no better then Lepers Ministers men subject to like passions as others and liable to more temptations Vers 9. The whole assembly By their Representatives the Elders or the first-born figuring the Church of Christ those first-born which are written in heaven Heb. 12.23 Vers 10. shall put their lands Imposition of hands is an ancient rite at the Ordination of Ministers Vers 11. And Aaron shall offer the Levites Heb wave the Levites with might figure ministers miseryes and afflictions by Satans sifting them Jer. 15.10 and wicked mens turmoyling them as Jeremy that man of contentions Vers 12. The one for a sin-offering The sin-offering for actual sin the burnt-offering for Original Vers 19. As a gift to Aaron Clarissima semper Munera sunt Eph. 4.11 Author quae pretiosa facit Ministers also are given as an honourary to the Church Vers 24. From twenty five years See the Note on Chap. 4.30 CHAP. IX Vers 2. KEep the Passeover This Passeover for they kept no more but this till they came into the land of Canaan Josh 5.10 with Exod 12.25 because of their often and uncertain removes The feast of Tabernacles likewise was for many ages omitted or at least not in due manner observed as by dwelling in boothes reading the book of the law c. Neh. 8.16 17 18. which a man would wonder at but Vexatio dat intellectum those Jews were newly returned from captivity Vers 3. According to all the rites It was a true saying of Socrates in Xenophon Deum eo cultus genere coli velle quem ipse instituerit that God must be worshipped in his own way only Whereunto agreeth that of Cicero Deum non superstitione coli velle sed pietate Vers 5. And they kept the Passeover See the Notes on Exod. 12. Vers 6. They could not keep the Passeover Because they were to be unclean seven dayes Numb 19.11 Demosth Now among the very Heathen the Sacrificers were to purifie themselves some dayes before they had their coena pura the night before c. and having expiated the company they cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is here to which they made reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atistoph Many and good are here Vers 7. And those men said unto him Moses they knew was a meet man to resolve this Case of Conscience He was a Messenger an Interpreter one among a thousand to shew unto man his uprightness Job 33.23 a Merchant to sell oyl and balm from Gilead to cure consciences Matth. 25.9 Others may write Cases that is covers of conscience but resolve none Conscience is a Diamond and will be wrought on by nothing but dust of diamond such as contrition hath ground it to Vers 8. Stand still and I will hear Moses was but the eccho of Gods voyce John Baptist the voyce of one crying in the Wildernesse St. Paul received of the Lord what he delivered to the Church 1 Cor. 11.23 and took care that the faith of his heaters might not be in the wisdome of man but in the power of God 1 Cor. 2.4 5. Unwarranted doctrines come not cum gratia privilegio Vers 10. Or be in a journey afar off This rendred a man unfit to partake because either his head would be so taken up about his business then or his mind so set upon home that he would have little leisure or liberty to prepare for the Passeover Vers 11. With unleavened bread Teaching them to purge out the old leven that fusty swelling sowring spreading corruption of nature and practice And bitter herbs Directing them to true humiliation and bitterness for sin without which there can be no sweetness in the blood of Christ Vers 12. They shall leave none The Lord in his infinite wisdome would hereby prevent all occasions of idolatry which is easily admitted in the reservations
minde that is in us is an image of the first minde that is of God In our image after our likenesse That is as like us as may be to come as neare us as is possible for these two expressions signifie but one and the same thing and therefore vers 27. and chap. 5.1 and 9.6 one of them onely is used Howbeit Basil referreth image to the reasonable soule in man similitude to a conformity to God in holy actions Some of the Fathers had a conceit that Christ made mans body with his owne hands according to the forme and likenesse of that body which himselfe would afterwards assume and suffer in We deny not but that mans body also is Gods 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 exprest by God in mans body But far be it from us to conceive of God as a bodily substance to thinke him like unto us as we are very apt to doe God made man in his owne image Molinaeus de â—â—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 adoe there was about it whether God were not a bodily substance Funcius Chron. in Commentar having hands eyes eares 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 Easterne Churches proved the making of Images lawfull because God had said in this text Let us make man after our owne Image And it was there decreed that they should be reverenced and adored in as ample and pious manner as the glorious Trinity D. Heylins Geog. p. 53 3. But God is a Spirit Job 4.4 saith our Saviour who best knew for he came out of his Fathers bosome And mans soule is a spirit likewise indivisible immateriall immortall distinguisht into three poweâ—s which all make up one spirit Spirit signifies breath which indeed is a body Omâ—â—s 〈◊〉 Jebova â—â—era sunt spiritualâ—â— ut denâ—tâ—tur Deum esse spiritum Alssed But because it is the finest body the most subtile and most invisible therefore immateriall substances which we are not able to conceive are represented unto us under this name Such is the soule of man which for the worth of it the Stoicks called the whole of Man The body is but the sheath of the soule saith Daniel the shell of it Solam mentem digâ—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 sâ— anima Macrob. Som. Scip. l. 1. c. 11. said Zoroaster the servant yea the sepulchre of it say others Compared to the soule it is but as a clay-wall that encompasseth a treasure as a wodden box of a Jeweller as a course case to a rich instrument or as a mask to a beautifull face He that alone knew and went to the worth of soules hath told us that a soule is more worth then 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 Cesars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 soules to God sith they are made in his image Verse 27. So God created man in his owne image There is a double image of God in the soule One in the substance of it whereof I have spoken in the former verse The other in the qualities and supernaturall 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 Gods mint shone most gloriously But now O! quvntum haec Niobe c. Ezra 3.12 Oh think of this burnt 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 infest and annoy it Make it arable also and usefull to your selves and yours Psal 8. Qui dominari in catera pâ—ssit Natus homo est The creatures are mans servants and houshold-sluffe God hath put all things under his feet that he may raise himselfe 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 expresse him to say to him as David and that Sonne of David Lord a body a soul hast thou given me Heb. 10.5 behold I come to doe thy will O God The very Manichees that denyed God to bee the Author of the body fasted on Sundayes and in fasting exercised an humiliation of the body The Paternians are not worth speaking of Aâ—sted Chron. p. 387. who held this heresie in the yeare of Christ 387 that the lower parts of mans body were not made by God but by the devill 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 commandement from God where shall those beasts appâ—ar that defile their bodies and damn their soule How shall all the creatures instead of serving them take up arms for God and serve against them yea rise up in judgement and condemne 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 onely as so many Heteroclites and Irregulars should prove unprofitable unusefull nay hurtfull 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 vessells were in the Law that held the sin-offering Rom 8. As for those that are in Christ these are restored to the priviledges of their first creation as fellowship with God dominion over the creatures c. as appears by comparing Psal 8.45 with Heb. 2.6 7. c. where whatever is spoken of man is applied to Christ and so is proper to the Church which is Christ mysticall union being the ground of communion Christ is married to his people in faithfulness and as part of a joynture he hath taken and bound over the best of the creatures to serve them bring them in provision Hos
the Popes Express for in Popish Councels the Bishops and others have no more to do but simply inclinaâ—o capite to say Placet to that which in the Popes 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 Councel 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 Monarchs are unmentioned to shew 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 fig-tree c. Joh. 1.48 Birds flying seem to flie at liberty yet are guided by an over-ruling 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 c. 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 possest 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 studie of the Mathematicks As if he had been of Cato's minde That great men must be able to give good account non minus otii quà m negotii no less of their leasure then of their labour His constant custom was saith Cicero Cato in Orig. Cic. desenect to call to minde 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 studie 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 Quà m 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 Ore 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 talent according to his several ability secundum peritiam potentiam And every one hath some excellency or other in him can we but finde and improve it God hath dispensed his gifts diversly for the common benefit And as in the same pasture the ox can finde 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 Elixar as by contaction if there any disposition of goodness in the same metal it will render it of the property Vers 10. Went neer and rolled the stone c. If he did this alone as the Text seemeth to say it was very strange He might put forth his strength to gratifie 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 minde 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 c. Vers 12. That he was her fathers brother And therefore made so bold with her upon no further acquaintance His kisses were not unchaste but modest such as were common among kinred And yet here care must betaken that Satan corrupt not our courtesie or more intimate acquaintance with never so near an alliance Flyes may settle upon the sweetest perfumes and putrifie 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 subtilty 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 hypocrisie as the Hebrews hold There be many Labans hot at first cold at last friendly in the beginning froward in the end A free friend at first a kinde friend to the last is Rara avis in terris Mic. 7.5 Trust not in a friend put not confidence in a brother c. Look rather unto the Lord as the Church doth there he is the onely Suresby as they say and will never fail us when the World as Laban will shew it self at parting if not before He told Laban
such men must die nor can their riches reprieve them Oh happie 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 cattel so he may have his Crown with his swine so he may have his Saviour This is the wise merchant this is the true trades-man that traffiques for heaven looking upon the world as a great dung-hill with Paul Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs 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 Vt fragilis glacies occidit ira morâ Vers 18. They be thy servant Jacobs 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 then the windes Iidem 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 milde answer It is a present sent c. 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 behinde us He sends not onely but comes after us himself to salute thee and offer his service unto thee Thus by all means he seeks to asswage the wrath of that rough man Vers 21. And himself lodged that night But lay upon thorns and had little rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The master is the greatest servant in the house and hath most business Jo. Manlii loc com 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 vain-glory 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 publike 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 onely 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 pray'd 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 awork and all the graces a work then it speeds Every sound is not Musick 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 beggery is the easiest and poorest trade but this beggery as it is the richest so the hardest A man can with more ease hear two hours together then pray half an hour Jude v. 20. if he pray in the holy Ghost as Saint Jude hath it He must strive with his own indevotion with Satans temptations with the worlds 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 yeelded 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 c. 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 Gods 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 ecstasie 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 joynts were out of joynt 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
Moses Aaron and Hur went up into the Mount where Moses's 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 daie after his Resurrection asscended into the Mount of Heaven where as our Prophet Priest and Prince hee hold's up the hands of his Intercession for his Church Militant whiles shee fight 's with spiritual Amalek Sin Satan Antichrist World Flesh c. Ver. 13. And Joshua discomfited How should hee do otherwise when hee fought with such weapons Praiers 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 souldiers at Edg-hill-battle falling on with courage and crying out Now for the fruit of praier Now for the fruit of praier prevailed mightily slaying near ten to one c. Ver. 14. In a book Or in the book that thou art now in writing viz. the Pentateuch the most antient book that is extant I will utterly put out c. The portion of wicked men is to bee forgotten in the citie where they had so don Eccles 8.10 their memorie die's with them or if it bee 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 Mercie in that first victorie The Romans had a custom that the Conqueror in his triumphant chariot rode to the Capitol and offered a white ox to Jupiter Liv lib 6. Decad 3. Ver. 16. Becaus the Lord c. 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 glorie Jer. 4.21 and crown of glorie Isa 62.3 therefore hee will have perpetual war with him Tua caussa erit mea caussa said the Emperor Charls the Fifth to Julius Pflugius who beeing his Agent had received wrong by the Duke of Saxonie so saith God to all that belong to him CHAP. XVIII Ver. 1. Heard of all ANd thereby was converted saie the Rabbins beeing the first Proselyte to the Jewish Church that wee read of in in Scripture Ver. 2. After hee had sent her back Becaus shee was troublesom with her peevishness and a hinderance 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 Wee should write God's mercies upon the names of our children or som other waies perpetuate the memorie of them Ver. 5. At the Mount of God Horeb whither they were removed from Rephidim though the remove bee not mentioned Ver. 6. And hee said That is sent him word so God's messages to us are to bee received as his own immediate words Hee that heareth you heareth mee 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 wee must instance the particulars both to God and men That had com 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 finde's us when wee suffer ought Ver. 9. And Jethro rejoiced So must all Sion's sons Isa 66.10 Ver. 10. And Jethro said c. Cheerfulness make's 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 Hee was above them God sit's in the heavens Psal 2.4 where hee see 's that their daie is coming Psal 37.16 and mean while scorneth these scorners Prov. 3. Fright's them as hee did those Syrians 2 King 7.6 Over-aw's them as hee did Laban Divert's them as hee did Saul Senacherib c. or otherwise defeat's them as hee did Benhadad disclosing their counsels blasting their designs c. Ver. 12. Before God i.e. as in his presence with reverence and godlie fear To feed without fear is a foul fault Jude 12. See my Common-place of Abstinence Ver. 13. And the people stood by Moses Beeing haply as the French are said to bee verie litigious and thereunto abuting Moses's lenitie whereas had they been soundly whipped as among Mahumetans they are that go to law for light â—â—attâ—rs there would have been but few and short suits amongst them Sure it is that if men's hearts were not bigger then their suits there would not bee half so manie Ver. 14. What is this thing A man by good counsel may becom an Angel nay a God to another Alexander beeing requested by som Embassadors to shew them his treasures shewed them his faithful Counsellors Ver. 15. To enquire of God For a divine sentence is in the mouth of the Judg therefore also the place of Judicature is called the holie 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 ordinarie suits there is for the most part more malice then matter The late Judg Dier if there came anie such trilling controversies to bee tried before him would usually saie That either the parties are wilful or their neighbors without charitie becaus their suits were not quietly compromised Ver. 17. Is not good Wee commonly saie Hee that receiv's a curtesie sell's his libertie 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 saie that none labored 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 humilitie Ver. 21. Out of all the people Magistrates must bee drained from the dregs sifted from the bran of the ordinarie sort of people Able men Able and active strong and stout-hearted wealthie also and well underlaied See Jethro's Justice of Peace in a Sermon by Mr. Sam. Ward Ver. 22. So shall it bee easier c. How thankless is their labor that do wilfully over-spend themselvs in their ordinarie vocations Ver. 23. To their place To the promised land Or to their own homes well apaid and with good content Ver. 24. So Moses hearkned Of a meek man it is said that a childe shall lead him Isa 11.6 how much more so grave a counsellor as Jethro Dio. in Augusto Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was
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 mouthes that they had well-nigh devâ—ured Vers 14. I will advertise thee viz. what to do as he did Num. 31.16 Parasites propound to Princes suavia potiâ—s quam sana consilia pleasing but pestilent counsel and so do officiously mischieve them as the dragon is said to bite the Elephants 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 knowledg of the most High The eye may be clear while the hand is palsied Balaam's great knowledg 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 daâ—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 rejoyced nor as Job Chap. 19.25 27. The pure in heart only shall see him to their comfort as pure glass or Chrystal lets in the light of the Sun Some wicked have greater common gifts then the godly as many metals are brighter and more orient then 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 knowledg of salvationby the remission of their sins A starre out of Jacob Jesus Christ the true Morning-Starr Revel 22.16 Joh. 1.9 that those Wise-men Matth. 2. had heard of probably either from the Chaldaean Sibyll or from the Iews 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 Christs garden enclosed may be watered thorow a woodden gutter the Sun give comfortable light thorough a sluttish window the field may be well sowed with a dirty hand the bell call us to the Church though it never enter it self but by the sound the Well may yeeld excellent water though it have much mnd c. 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 c. 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 fare the worse as Hamath did for Damascus Zech. 9.2 Vers 22. Vntill Ashur Who together with the Jews carried captive all the neighbour Nations Ier. 25.9 Vers 23. Who shall live when c. The Assyrian that rod of Gods wrath that over-flowing scourge shall take all afore him shall bereave millions of their lives as Caesar is said to have done and of Mahomet the first Emperour 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 Monarchs had their times and their turns their ruines as well as their rise Vers 25. Returned to his place Homewards he went but staid 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 c. 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. Vnto the sacrifices of their gods Unto their idol-feasts for Sâ—ne Cerere Libero friget Venus Gluttony is the gallery that leachery walketh thorough And bowed down to their gods Nemo repentè sit turpissimus by degrees they were drawn to open idolatry If a mans 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 winde in his whole body Vers 3. joyned 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 satisfie their lusts c. 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 bald-pates 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. Vnto 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 remembred Mic. 6.5 Vers 6. In the sight of Moses This mans face was hatcht 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 c. He should have added But know that for all these things thou must come to Judgment 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
Egypt also it is reported that it is so fruitful a Country ut cunctos mortales pascere deos ipsos excipere hospitio salvâ re posse gloriaretur It was anciently called publicum orbis horreum the worlds great barn as some forraign 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 nequaquà m they abused their plenty and lived lawlesly so it may be said of us that we live in Gods good land but not by Gods good laws Vers 10. Then thou shalt blesse rarae fumant foelicibus arae Solomon's wealth did him more hurt then ever his wisdom did him good But that should not have been Solomons Altar was four times as big as Moses his Exod. 27.1 to teach us that as our peace and prosperity is more then 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 fulness breeds this forgetfulness laden bodies leaden minds Vers 12. And hast built goodly houses Haec suâ—t quae nos invitos faciunt mori These are the things that make us loth to die said Charles 5. Emperour to the Duke of Venice who had shewed 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 siâ—ver and gold be our happiness then it is in the earth and so which is strange nearer hell which the Scripture placeth in the deep then 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 mans heart whose usual diseases are earthly-mindedness and high-mindedness Prosperity makes men proud secure impatient Ier. 22.21 In rest they contract much rust Vers 15. Who led thee thorow c. Good turns aggravate unkindnesses and our offences are increased by our obligations Vers 16. Who fed thee God will give his people Tertull. de patient pluviam â—scatilem petram aquatilem Psal 78.20 24. he will set the flint abroach and rain corn from heaven rather then they shall pine and perish Vers 17. My power As that great dragon of Egypt lying at ease in the swoln waters of his Nilus saith Ezek. 29.2 Habac. 1.16 My river is mine own I have made it for my self 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 wholsome exhortations Let a child be never so busie about his lesson if but a bird flie by he must needs look where he lights so c. Vers 2. The children of Anak Hence seems to come the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a King for these great men were lookt 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 Wo 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 fearfulnesse hath surprized the hypocrites Who among us say they shall dwell with this devouring fire meaning God who amongst us shall dwell with everlasting burnings Esay 33.14 Vers 4. For my righteousnesse We are all apt to weave a web of righteousness of our own to spin a threed of our own to climbe up to heaven by to set a price upon our selves above the market to think great thoughts of our selves and to seek great things for our selves Coelum gratis non accipiam saith One Merit-monger I will not have heaven for nothing and Redde 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 Joyn Lord my righteousness with Christs righteousness How much better was it with those ancient Papists here in England to whom upon their death-beds 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 vertue 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 c. Those Justiciaries that seek to be saved by their works Luther fitly calls the devils Martys 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 then 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 no 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. Vnderstand therefore We are wondrous apt to wind our selves 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 naile home to the head that he might cripple their iron sinewes bring their stiffe necks to the yoke of Gods obedience and make them know that he was Iehovah when he had wrought with them for his Name sake not according to their wicked wayes nor according to