and being to swear to a Syrian swears here by the Fear of his father Isaac Where note that he riseth up no higher then his father whereas Laban the Idolater pretends Antiquity appeals to the Gods of Abraham of Nahor and of their father Terah who served strange gods Josh 24.2 Papists boast much of Antiquity as once the Gileonites did of old shooes and mouldy bread A Gentleman being importuned by a Popish Questionist to tell where our Religion was before Luther answered That our Religion was always in the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. where your Religion never was Mine Antiquity is Jesus Christ saith Ignatius and we with him Vers 54. Called his brethren to eat bread And so overcame evil with good which is the noblest of all victories God cannot but love in us this imitation of his mercy and that love is never fruitless Vers 55. Laban rose up Laban leaves him Esau meets him and both with a kiss When a mans ways please the Lord c. CHAP. XXXII Vers 1. Angels of God met him SEnsibly and visibly as servants meet their masters as the guard their Prince Oh the dignity and safety of the Saints who are in five respects say some above the Angels 1. Our nature is more highly advanced in Christ 2. The righteousness whereby we come to glory is more excellent then theirs which though perfect in its kinde is but the righteousness of meer creatures such as God may finde fault with Job 4.18 such as may need mercy therefore the Cherubims are said to stand upon the Mercy-seat and to be made of the matter thereof 3. The sonship of the Saints is founded in a higher right then theirs viz. in the Sonship of the second Person in Trinity 4. They are members of Christ and so in neerer union then any creature 5. They are the Spouse the Bride Angels onely servants of the Bridegroom and ministring spirits sent out as here to minister for them that shall be heirs of salvation They meet us still as they did Jacob they minister many blessings to us yet will not be seen to receive any thank of us they stand at our right hands Luke 1.11 as ready to relieve us as the devils to mischief us Zech. 3.1 If Satan for terrour shew himself like the great Leviathan or for fraud like a crooked and piercing serpent or for violence and fury like the dragon in the seas yet the Lord will smite him by his Angels as with his great and sore and strong sword Isai 27.1 Angels are in heaven as in their watch-tower whence they are called watch-men Dan. 4.10 to keep the world the Saints especially their chief charge in whose behalf they stand ever before the face of God waiting and wishing to be sent upon any designe or expedition Matth. 18.10 for the service and safety of the Saints They are like Master◠or Tutors to whom the great King of heaven commits his children these they bear in their bosoms as the nurse doth her babe or as the servants of the house do their young Master glad to do them any good office ready to secure them from that roaring Lion that rangeth up and down seeking to devour them The Philosopher told his friends when they came into his little and lowe cottage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gods are here with me The true Christian may say though he dwell never so meanly God and his holy Angels are ever with him c. Vers 2. This is Gods host So called for their number order obedience strength c. God hath a compleat hest of horse and foot Angels and heavenly bodies are his horse as it were horses and chariots of fire 2 Kings 6.17 yea both horse and foot for there are whole legions of them Matth. 26.53 Now a Legion is judged to be six thousand foot and seven hundred horse Daniel tells us there be millions of Angels Dan. 7.10 yea an innumerable company saith the Author to the Hebrews Chap. 12.22 The Greek Poet could say There were thirty thousands of them here upon earth keepers of mortal men and observers of their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Some think they are meant in the Parable by the ninety and nine sheep as if they were ninety and nine times as many as mankind in number All these how many soever pitch camp round about the godly Psal 38.8 make a lane for them as they did here for Jacob at Mahanajim which signifies a double camp fight in battel-ray against their enemies Dan. 10.20 and convey them at death as they did Lazarus thorow their enemies country the air Luke 16. into Abrahams bosom So that all Gods children may call death as Jacob did this place Mahanaim because there th◠Angels meet them And as the palsie-man in the Gospel was let down with his bed thorow the tyling before Jesus Luke 5.18 so is every good soul taken up in a heavenly couch or coach rather thorow the roof of his house and carried into Christs presence by the blessed Angels Vers 3. And Jacob sent messengers Means he knew was to be used by him though well assured of safeguard God must be trusted not tempted means must be used but not trusted Jacob was as one that fled from a Lion Amos 5.19 and a Bear met him Laban as a Lion had some shamefac'dness saith a Rabbi Esau as a Bear had none Pirkei R. Eliez c. 37◠Jacob therefore prays and sends and submits and presents him and all to pacifie him He that meets with a Bear will not strive with him for the wall but be glad to scape by him Vers 4. to my lord Esau Thy servant Jacob c. This was not baseness of spirit much less a renouncing of his birth-right and blessing but a necessary submission for a time such as was that of David to Saul till the prophecie of his superiority should be fulfilled 1 Sam. 24.7 9. That was baseness in the Samaritanes that in writing to Antiochus Epiphanes that great king of Syria because he tormented the Jews to excuse themselves that they were no Jews they stiled him Josephus Antiochus the mighty God the Scripture stiles him a vile person Dan. 11.21 So was that also in Teridates king of the Parthians who with bended knee and hands held up worshipped Nero and thus bespake that monster of mankinde To thee I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in vita Neronis as to my god and thee I adore as I do the sun what thou decreest of me I will be and do for thou art to me both Fate and Fortune c. And what shall we think of those superstitious Silicians who when they were excommunicated by Pope Martin the fourth laid themselves prostrate at his feet and cried O Lamb of God that takest away the sins of the world grant us thy peace The Venetians also being excommunicated by Pope Clemens the fifth Jac. Rev. de vitis
whither they went Instar caeci oculos claufit vo cantemque Deum secuâ—us est Bucholcer But having God by the hand they knew they could not go amiss This was a blessed blinde obedience not to dispute but to dispatch to wink and put themselves into Gods hand to be led about at his pleasure to follow him without sciseitation CHAP. XII Verse 1. Now the Lord had said to Abraham BUt was not this to command him to do that which was against nature No but onely against corrupt nature which must be denyed and mortified or there is no Heaven to be had Father and friends must be hated that is not loved as Esau have I hated where they hang in our light or stand in our way to keep us from Christ Matth. 10.37 Get thee out of thy Countrey This is a hard saying to flesh and blood for Nescio qua natale solum c. But hard or not hard it must be done because God bids it and difficulty in such a case doth but whet on heroick spirits making them the more eager and resolute It pleased David well to be set to fetch a hundred foreskins of the Philistims Gods Kingdom must be taken by violence It is but a delicacy to dream of coming thither in a Feather-bed Too many with Joseph dream of their preferment but not of their imprisonment He that will be Christs Disciple here and coheire hereafter must deny himself that 's an indispensable duty Abraham was old-excellent at it And from thy kinred and fathers house Who set out fair with Abraham as did likewise Orphah with Ruth But setled in Haran which was also in Chaldea not far from Vr and would go no further after the old mans death There they had feathered their nests gathered substance and got souls that is servants vers 4. and therefore there they would set up their staff and afterwards turned again to Idolatry Gen. 31.30 53. Joshua 24.2 Many follow God as Sampson did his parents till be light upon a honycomb or as a dog doth his master till he meet with carrion and then turn him up Demas forsook God and embracing this present world became afterwards a Priest in an Idol-Temple as Dorotheus tells us Vnto a land that I will shew thee Yet told him not whither Dorotheus till he was upon the way but called him to his foot that is to follow him and his direction Isai 41.2 Magnus est animus qui se Deo tradidit saith Seneca Eundum quocunque Deus vocarit saith Another Etiamsi in ea loca migrandum esset Pigris ubi nulla lampas Arbor aestivâ recreatur aurâ Quod latus mundi nebulae malusque Jupiter urget Vers 2. And I will make of thee a great Nation Pareus in Rom. 11.25 See my true Treasure â— 297 Why then should the scornful Jews call us Nations or Gentiles in contempt yea Heathen-bastards Heathen-dogs as they do at this day Surely either themselves are of this great Goi or Nation here mentioned or else they have not Abraham to their father chuse them which I will bless thee As a father his children with all spiritual comforts and earthly contentments Eph. 1.3 Judg. 1. with the blessings of the right hand and of the left with the upper and nether springs as Caleb blessed his daughter Achsah He will give grace and glory and if that be not enough no good thing will he withhold c. Psal 84.11 Hence Moses cryes out Happy art thou O Israel Who is like unto thee c. Deut. 33.29 And make thy name great A great name then is a great blessing So David took it 2 Sam. 7.9 And it was no small comfort to him that whatever he did pleased the people Blessing and praise or good name is expressed by one and the same word in both Testaments Prov. 27.21 Onely as it is in the same Text it then proves a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is to a man as the fining pot for silver and furnace for gold when it melts us and makes us better when it works in us a care to walk worthy of the praise is given us to purge our selves from all filth that we may be as pure vessels meet for the Masters use fit to be set upon the celestial shelf as that Martyr phrased it Act. Mon. Since thou hast been precious in my sight thou hast been honorable Isai 43.4 Vertue is insteed of a thousand Escucheons And thou shalt be a blessing That is in a high degree blessed Vir bonus est commune bonum or a common blessing to all whereever thou comest who shall fare the better for thee Or a publike pattern of blessing so some Hebrews expound it Those that wish well to themselves or others shall pray God that Abrahams blessedness may befal them The contrary hereunto is now befaln his unhappy posterity for their obstinacy A curse they are become among the Gentiles In execrationibus dicunt Judaeus sim si fallo Sanct. as was foretold them Zach. 8.13 Sanctius upon that text tells us That all over Turkey they have taken it up for a curse I would I might die a Jew then And let me be a Jew if I deceive thee Vers 3. And I will bless them that bless thee Some there are that will curse those whom God blesseth but nothing so many as they that will rise up and call them blessed These are expressed here in the plural number those in the singular onely For who is he that will harm you if ye be followers of that which is good 1 Pet. 3.13 But say there be some Balaams that would curse Gods Israel or some Esaus that could wish them unblest again yet God will turn Balaams curse into a blessing Nehâ— 13.2 which is reckoned as a great favor and he will tell Esau if not in his ear yet in his conscience that Jacob is blest and he shall be blest If Isaac Gen. 27.33 drawn aside by natural affection would go about to reverse the blessing God will cause him to tremble very exceedingly and so over-aw him that he shall not be able to do it But see here as in a mirror the wonderful love of God to his children So dear they are unto him that he cannot but love all that love them and bless those that bless them They have a powerful speech in Spain He that wipes the childes nose kisseth the mothers cheek Surely as natural parents take the kindnesses and unkindnesses shewed to their children as done to themselves so doth God And in thee shall all families c. That is In thy seed as it is interpreted Acts 3.25 Gal. 3.9 16. Gen. 22.18 To wit In Christ that shall take flesh of thee as both Peter and Paul expound it Hence Christ is called the gift John 4.10 and the benefit 1 Tim. 6.2 by an excellency and the desire of all Nations Haggai 2.7 sent a purpose to
Deut. 23.18 The price of a dog that is of a buggerer saith Juâ—ius and Deodatus on that Text. And Am I a dog saith Abuer that is 2 Sam. 3.8 so given as dogs be to lust Vers 7. Do not so wickedly They were the first that fell into this foul sin and were therefore worthily hanged up in gibbets by God for a terror to others and besides they suffer the vengeance of eternal fire Iude 7. The Pope pretends to be Christs Vicar and presumes to assume the title of Holiness But how far he is from expressing God to the World appears by his if not commiting yet conniving at this detestable sin of Sodomy To speak no more of that debauched villain Johannes a Casa that Printed a Poem in commendation of this wickedness Act. Mon. 417. Caesar Bâ—rgis buggerd a grave Bishop by force Ignat. concl 58. Heyl. Geog. pag 2â—3 being at the same time Dean of the Popes Chamber and Bishop of Beneventum One Petro Alvegi Faruesis committed an unspeakable violence on the person of Cosmus Chaerius Bishop of Fanum and then poysoned him For which execrable action he received no other chastisement of his father Pope Paul the third then Haec vitia me non commonstratore didicit He never learned these tricks of his father But whom did the Cardinal of Saint Lucia learn it of Jâ—cob Revius de vis Pontif. To whom and his whole family Pope Sixtus quartus permited by license the free use of this filâ—hiness for the three hotter moâ—eths of the year June July and August with that Apostilla of his Fiat ut petitur Lupanar etiam utriusque veneris Romae 〈◊〉 Ibid. p. 119. saith Agrippa In the time of Pope Nicolas the second when Priests marriage was termed the heresie of the Nicolaitans Invaâ—â—â—s â—â—â—â—â—mentèr Sodomiticum scelâ—â— saith mine Author Sodomy was held no sin as at this day it is not among the Turks Blounts Veyage p. 79. In 〈◊〉 and those parts Whoredom and Sodomy those Spanish verâ—uâ—s are common without reproof The Popes pardons being more rife there then in any part of Europe for these filthinesses whereout he sucketh no small advantage Notwithstanding the Indians abhor this most loathsom living The World encompassed by Sir Fr. Drake p. 58. shewing themselves in respect of the Spaniards as the Scythians did in respect of the Grecians whom they so far excelled in life and behavior as they were short of them in learning and knowledg God hath delivered up these Pagans as he did those Pagans Rom. 1. to reprobate sense to vile affections to dishonor their own bodies between themselves for that they have worshipped and served the creature more then the Creator Vers 24 25 26. Hence it is that Rome is called Sodom in the Revelation Revel 11.8 Vers 8. Behold now I have two daughters This was an inconsiderate motion such as the best mindes easily yield when once troubled It was proper to the Lord Christ to be subject to natural passions and perturbations yet without sin as a Chrystal Glass full of clear water remains still pure howsoever it be shaken The Hebrews think That for this sinful offering to prostitute his daughters he was given up by God to commit incest with his daughters Vers 9. Stand back c. They set up the bristles at Lots admonition a sure fore-runner of destruction as in Elies sons Vers 10. But the men Thus Lot is rescued at a dead lift that 's Gods opportunity who knows how c. 2 Peter 2. vers 9. Vers 11. With blindness Subite scotomate saith Junius With blindness both of body and minde saith Aben-Ezra Such as tormented their eyes as if they had been pricked with thorns as the Hebrew word signifies And yet they continue groping for the door as if they were ambitious of destruction which now was at next door by Dous quem destruit dementat So Pharaoh when under that palpable three days darkness rageth against God and threatneth Moses with death Though doomsday should be to morrow next wicked men must and will serve their lusts Vale lumen amicum said Theotimus in St. Ambrose who chose rather to lose his sight then his sin Vers 12. Hast thou here any c. It is something for safety to be Lots Kinsman So the Kenites in Sauls time receive life from Jethro's dust many ages after his death 1 Sam. 15.6 and favor from his hospitality Vers 13. For we will destroy this place Even the good Angels are Gods executioners And the first execution they did in the world that we read of was upon these filthy Sodomites So will it be likely at the last day And Saint Peter seems to say as much 2 Pet. 2.9 The Lord reserves the unjust to the day of judgment to be punished But chiefly them that walk after the flesh in the lust of uncleanness Mark that chiefly Vers 14. But he seemed as one that mocked Sed fuit habitus tanquam joâ—abundus Graceless hearts jear when they should fear and are senceless and secure as if they were out of the reach of Gods rod and needed not to fear his wrath Ridetur cum suo Jehoua sed risus impiorum est Sardonius Par. Lot here is counted but a Lob of his own sons in law Wonder not if we meet with the same measure Vers 15. Left thou be consumed So Revel 18.4 Come out of her that ye receive not of her plagues Musculiruiâ—is imminâ—ntibus pramigrant aranei cum telis primicadunt saith Pliny Plin. lib 8. cap 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Swine live home afore a storm Vers 16. And while he lingred Or distracted himself with much business which David did not Psal 119 60. The Lord being merciful unto him What is he then to us in delivering us from the â—â—â—th to come 1 Thes 1.10 Acts 2.40 Why save we not our selves from this unto ward generation Why see we not his mercy to us in our losses and crosses His hand laying hold on us when he takes away that that may hinder us from Heaven Vers 17. Look not behinde thee As loth to depart Non minùs difficultèr à deliciis Sudemorum abstrabimur quà m canis ab uncto coriâ— Vers 18. Oâ— not so my Lord But who shall prescribe to the Almighty Or limit the holy One of Israel Are we wiser then he Have we a trick beyâ—nd him He lets us sometimes have our way but to our wo at last Vers 19. Behold now thy servant c. We can receive and commend Gods favors but be backward enough to obey him Vers 20. Is it not a little one Let no man use this plea for his sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 1. Even the Philosopher tells us That the smallest errors prove many times most dangerous It is as much treason to coyn pence as bigger peeces Vers 21. I will not overthrow this City Zoar of all the five Cities was
binding of a bush or briar And to this both David seems to allude Psal 94.19 and the son of David in that famous Lammah Sabachtani of his Bastards Serm. on Gen. 22.1 Mark 15.24 And Abraham went and took the Ram c. How likely is it saith One that we will offer to God Isaac our joy which will not sacrifice the Ram that is mortifie our sinfull lusts and the desires of our flesh God tempteth us now saith Mr. Philpot Martyr as he did our Father Abraham commanding him to slay his son Isaac which by interpretation signifieth mirth and joy who by his obedience preserved Isaac unto life and offered a Ram in his stead Semblably we are to sacrifice to God our Isaac that is our joy and consolation which if we be ready to do our joy shall not perish but live and be increased although our Ram be sacrificed that is the pride and concupiscence of our flesh intangled through sin with the cares of this stinging world for the preservation and perfect augmentation of our mirth and joy Act. Mon. 1667. sealed up for us in Christ Thus he And as God provided another sacrifice saith a Third for Abraham that so he might save his Son which was a Ram tyed and intangled in thornes Itinerar Scripturae fol. 99. so God provided a sacrifice for the salvation of the world Christ that immaculate Lamb whose head being crowned with thorns and hanging on the Cross by his death opened unto us the door of life and made us capable of eternall happiness It is probable saith Bucholcerus that Abraham when he slew and sacrificed the Ram looked up to heaven with new eyes full of divine light and that being filled with the Spirit of God and carried beyond himself he thought of more things he felt more he seemed to see and hear more then was possible to be uttered Ipse Deus quodammodo expositurus declaraturus Abrahae actionis praesentis augustam significationem Bucholc in Chronâ— p. 187. manu eum ducturus ad introspicienda hujus sacrificii sui adyta promissionem de Christo repetit jurejurando confirmat Vers 14. In the mount of the Lord it shall be seen God will be found of his in fit time and place To him belong the issues of death Psal 68.20 None can take us out of his hands He knows how to deliver his and when as Peter spake feelingly 2 Pet. 2.9 with Act. 12.11 And Abraham called the name of that place Jehovah Jireh To perpetuate the memory of Gods mercy not of his own obedience which yet was notable and not to be matched again If we honour God we shall have honour that 's a bargain of Gods own making 1 Sam. 2.31 Vers 16. By my self have I sworn God swears for the further confirmation of our faith For here he swore not more for Abrahams sake then ours as the Apostle shews Heb. 6.13 14 17 18. As when he spake with Jacob at Penuel there he spake with us Hos 12.4 and what he said to Joshua he said to all I will not leave thee nor forsake thee Heb. 13.5 And hast not with-held thy son thine onely son And yet what was this to that sic without a sicut that hyperbole that excess of love in God that moved him to send his Son to dye for our sins He loved Christ far better then Abraham could love Isaac and yet he gave him up freely which Abraham would never have done without a command and to dye as a malefactor and by the hands of barbarous and bloody enemies whereas Isaac was to dye as a holy sacrifice and by the hand of a tender father How much more cause have we to say Now I know the Lord loves me Psal 119.106 and to swear as David did to keep his righteous judgements Vers 18. Because thou hast obeyed This because is not so much causall as rationall Significat non causam meritoriam sed subalternam sine qua non Vers 19. Went together to Beersheba The Hebrews conceive because here 's no mention of Isaac's return that he was sent by his father to Shem or that he remained for certain years in Mount Moriah But this is uncertain Vers 20. It was told Abraham Good news out of a far Countrey God usually chears up his children after sharpest trialls brings them as once from Mâ—rah to Elim c. Vers 23. And Bethuel begat Rebeccah Rebeccah is born Sarah dyes Thus one generation passeth and another commeth Our children are the Danes that drive us out of the Countrey CHAP. XXIII Vers 1. And Sarah was an hundred c. IT is observed by Divines that God thought not fit to tell us of the length of the life of any woman in Scriptâ—â—e but Sarah to humble that sex that because they were first in bringing in death deserved not to have the continuance of their lives recorded by Gods Pen. Vers 2. And Sarah died The Jews would perswade us that the Devill represented to her the offering of Isaac whereat she took a conceit and dyed This is but a meer conceit of theirs for Abraham then dwelt at Bâ—orshebâ— now at Hebron And Abraham came to mourn for Sarah So she was the first that we read of mourned for at death and it is mentioned as an honour to her Solons Mors mâ—a ne careaâ— luchrymis is to be preferred before Hin◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justa defunctorum Testamentum Augusti praeleg it tanto simulato gemitu uâ— non medò â—â—x sed spiritâ— deficere◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Eumse lâ—gere simulabanâ— quem necâ—veraâ—t Dio in Claud. Gen. 37.35 Jer. 31.15 Ennius his Nemo me decoret lachrymis It is one of the dues of the dead to be lamented at their funeralls and the want of it is threatned as a curse in many Scriptures It is a practise warranted by the best in all ages and mourn we may in death of friends so we mourn 1. In truth and not fainedly 2. In measure and not as men without hope For the first how grossely did Tiberius dissemble at the death of Augustus and at the funerall of Drusus Whereupon Tacitus makes this note Vana irrisâ— vero honesto fidem adimunt So when Julius Caesar wept over Pompey's head presented to him in Egypt they that saw it laughed in their sleeves and held them no better then Crocodiles tears So the mourning that Nero and his mother made over the Emperor Claudius whose death they had conspired and effected was deep dissimulation This is no less hatefull then to mourn heartily but yet immoderately is unlawfull Here Jacob forgat himself when so overgrown with grief for his Joseph and Rachel for the rest of their children that they would not be comforted So David for his Absolom Alexander the Great for his friend Hephestiâ—n when he not onely clipped his horse and mules hair Plutar. in vita â—â—lop but plucked down also
the battlements of the walls of the City c. The Souldiers of Pelopidas were no less excessive when for grief of his death they would neither unbridle their horses nor untie their armor nor dress their wounds Something here may be yeelded to nature nothing to impatiency Immoderate sorrow for losses past hope of recovery is more sullen then usefull Our stomach may be bewrayed by it not our wisdome The Egyptians mourned seventy dayes for Jacob Joseph who had more cause but withall more grace mourned but twenty dayes Mark 5.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Iam. â— 1 God flatly forbad his people those heathenish customes of shaving their heads and cutting their flesh Lev. 21. intoken of mourning for the dead We read in the Gospel of minstrels and people making a noise at the terming-house as they call it Matth. 9.23 And the Jews that were comforting Mary Perinde ac 〈◊〉 intercute laberantes salsamenta comederent Cartwr when they saw her rise up hastily and go forth followed her saying She goeth unto the grave to weep there Joh. 11.31 Such customes it seems they had in those dayes amongst them to provoke themselves to weeping and lamentation which was saith One as if they that have the dropsie should eat salt meats How much better Father Abraham here who came indeed from his own tent to Sarahs to mourn for her as good reason he had but exceeded not as the Jews think is signified by that one letter less then ordinary in the Hebrew word for weep Libcothah used here in the text Baal-turim gives but a bald reason of it parùm flevit erat enim vetula Abraham wept not much for her she being but an old-wife and past her best Buxtorfe gives a better pâ—tiùs quià luctus ejus fuit moderatus And therefore also in the next verse it is said that he stood up from before his dead where in likelyhood he had sitten a while on the earth as was the manner of mourners to do Job 2.12 13. Esa 47.1 to take order for her buriall as having good hopes of a glorious resurrection Excellent for our purpose is that of St. Hierome Lugeatur mortuus sed ille quem Gehenna suscipit quem Tartarus devorat in cujus poenam aeternus ignis aestuat Nos quorum exitum Angelorum turba comitatur quibus obviam Christus occurret c. gravemur magis si diutiùs in tabernaculâ— istâ— habitemus Mourn for none but such as are dead in their sins killed with death as those Rev. 2.23 Vers 3. And Abraham stood up from before his dead So she is called eight severall times in this Chapter Pareus in loc to note that death makes not any such divorce between godly couples and friends but that there remains still a blessed conjunction betwixt them which is founded in the hope of a happy resurrection Jobs children were still his even after they were dead and buried How else could it be said that God gave Job twice as much of every thing as he had before Iob. 4â— 10 13. sith he had afterwards but his first number of children viz. Seven Sonnes and three daughters Vers 4. That I may bury my dead out of my sight She that had been the desire of his eyes Ezek. 24.16 the sweet companion of his life is by death so defaced that he loathed to look on her This we are to think on in our mourning for the dead to bewail the common curse of mankinde the defacing of Gods image by death through sin c. And yet to comfort our selves in this that these vile bodies of ours shall once be conformed to Christs glorious body the standard in incorruption Phillip 3. ult agility beauty brightness and other most blessed and unconceivable parts and properties Vers 6. Thou art a Prince of God amongst us That is excellent or prosperous as Gen. 21.22 and it was their ingenuity and candor to acknowledge it Gods people are Princes in all lands Psal 45. Kings they are in righteousness and peace but somewhat obscure ones as was Melchisedec and therefore little set by 1 Joh. 3.1 2. Vnkent unkist as the Northern Proverb is So was Christ the heir of all But we know that when he shall appear we shall be like him that 's enough for us In the mean space the righteous is more excellent then his neighbour let him dwell by whomsoever and shall be more prosperous if it may be for his good Vers 7. Abraham stood up and bowed himself c. It is very comely in Christians to salute willingly and in words and gestures to shew civill respect even to wicked men Abrahams behaviour to these Hittites may shame the most Christians yea the very Hittites themselves D. Hall may teach them good manners Even the savage Cannibals saith a grave Divine may receive an answer of outward courtesie If a very dog fawn upon us we stroke him on the head and clap him on the side Much less is the common band of humanity untied by grace If Elisha bad his man or our Saviour his Disciples salute no man by the way that was for haste sake they should not hinder themselves in their journey by overmuch courtesie Our Saviour was sweet and sociable in his whole conversation and the proud Pharisees upbraided him with it He never refused to go to any mans table when invited yea to Zacheus he invited himself Not for the pleasure of the dishes but for the benefit of so winning a conversation Corn. Nepos in vita Attiâ—i Courtesie allureth mens minds as fair flowers do their eyes Pomponius Atticus so carried himself at Athens Harpocrat in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut communis infimis par principibus videretur Alexander the Great got the hearts of his Foot-souldiers by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow-footmen Aristotle the better to insinuate into his hearers read not to them as other Philosophers used to do from a lofty seat or desk but walking and talking with them familiarly as with his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diâ—g in Apollo's porch he made them great Philosophers Vespasian was as highly esteemed by the people for his courtesie as Coriolanus contemned and condemned of all for his rusticity With one churlish breath Rehoboam lost ten tribes whom he would and might not recover with his blood But whatsoever David did pleased the people What a deal of courtesie passed betwixt Boaz and his reapers The Lord be with you said he The Lord blesâ— thee said they Ruth 2.4 The Turks salutation at this day is Salaum alâ—ek Peace be to thee the reply is Aleek salâ—um Peace be to thee also Blounts voyage into the Levant The Romans had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to our Good-morrow and Good even That finger next to the thumb they called Salutaris Dio in vita Adriani Becman de Origin in verbo
he had before forgot his break-fust he turned not into a victualing-house but went to the Temple and taught the people and confuted the Elders all that day long till the evening Matth. 21.18 c. with Mark 11.13 c. Job 23.12 Job esteemed Gods word more then his necessary food not onely more then his dainties or supersâ—uities Vers 35. And the Lord hath blessed my master Ministers Christs Paranymphs must likewise wo for Christ by setting forth his great wealth and not speak one word for Christ and two for themselves as those did Phil. 1.15 John Baptist was no such spokesman Joh. 3.29 It is the speciall office of the Ministery to lay Christ open to hold up the Tapistry and let men see him as he is set forth Heb. 1.2 3. that they may be sick of love for otherwise Christ is like to have but a cold suit of it Vers 39. Peradventure the woman will not Here he leaveth out in his discretion Abrahams charge vers 6. For that would but have offended and irritated Part of the truth may be concealed sometimes as Jer. 38.27 Quid quod ubi per quos quoties cur quomodo quando Quilibet haec animo reputet medicamina dando Vers 44. The woman whom the Lord hath appointed God is the Match-maker and Marriages are made in Heaven as very Heathens have yeelded The Governour of Eski-chisar hearing Othomans relation of a fair Lady with whom he was in love seemed greatly to like of his choice Turk Hist fol. 136. saying that she was by the Divine Providence for so the Turks religiously use to speak appointed onely for him to have Vers 47. And I put the ear ring upon her face So did Christ put upon his Spouse his own comeliness which was as a jewell on her forehead an ear-ring in her ear and a beautifull Crown upon her head Ezek. 16.12 14. whence she is called Callah of the perfection of her beauty and bravery Vxor splender radiis mariti A maxime in the Civill Law Jer. 2.32 And Hephzibah Isa 62.4 of his delight in her since he hath purified her as Esther sanctified her Ephes 5.26 and so beautified her that now he rejoyceth over her as a bridegroom doth over his bride Esa 62.5 Yea he resteth in his love and will seek no further he joyeth over her with singing as wel-apaid of his choyce Zeph. 3.17 Vers 53. And gave them to Rebeccah he gave also Note that the custome was then Heyl. Geog. to give gifts to the bride and her friends Now it is otherwise Yet in Hungary their women have no portion they say but a new coat at their wedding Mor is est apud Thraces saith Solinus ut nupturae non parentum arbitratu transeant ad maritos sed quae prae caeteris specie valent subhastari volunt Solin cap. 14. licâ—ntiâ taxationis admissâ non moribus nubunt sed praemiis Vers 54. And they did eat and drink It is lawfull to be honestly merry after business dispatcht Vers 55. Let the Damosell abide with us Men promise in haste perform by leisure Vers 56. Hinder me not Say we so to Satan solliciting us to stay a while in our old courses and companies Vers 57. And enquire at her mouth Eve was not dragg'd but brought by God to her husband There must be a mutual consent or it is not of God Vers 59. And her nurse Deborah who was a great stay to Jacobs family and her loss much lamented Gen. 35.8 Vers 60. Be thou the mother of thousands Votum nuptiale Hebraeis solenne We wish them joy we assure them sorrow and that in the flesh where they look for most felicity Vers 61. They rode upon the Camels A tiresome and tedious journey it was but for a good husband Suffer we with and for Christ that we may be glorified together when the marriage shall be consummated Heaven will pay for all What though thou ride on a trotting Camell it is to be married He that rides to becrowned will not think much of a rainy day Vers 63. To meditate in the field Or to pray there he had his Oratory there he used to pray secretly but now more earnestly upon so important an occasion with deep meditation or soliloquy Domitiau about the beginning of his Empire Sueton. usually sequestred himself from company an hour every day but did nothing the while but catch flyes and kill them with a pen-knife Gods people can better employ their solitariness and do never want company as having God and themselves to talk with And these secret meals are those that make the soul fat It was a witty and divine speech of Bernard that Christ the souls Spouse is bashfull neither willingly commeth to his Bride in the presence of a multitude Vers 65. She lighted off the Camell To meet him with the more reverence and submission for which cause also she veyled her self Here that of the Poet hold not Fastus inest pulchris sequiturque superbia formam Ovid. Vers 66. And the servant told Isaac Ministers also must give account of their Stewardship Happy he that can present his people as a chaste Virgin to Christ with Paul 2 Cor. 11.2 that can say with the Prophet Here am I and the children that thou hast given me And with that Arch-Prophet I have glorified thee on the earth I have finished the work which thou gavest me to do Joh. 17.4 Reverend Mr. Stork was wont to protest Abrab deceas by M. Gatâ—k that it was more comfort to him to win one of his own charge then twenty others Vers 67. Isaac brought her into his mothers tent There to rest till the marriage-rites were performed till he had got her good-will till their affections were knit and in some sort settled till they had plighted their mutuall troth sought God for a blessing and performed such solemnities as the time required Youth rides in post to be married but in the end findes the Inne of repentance to be lodged in And took Rebeccah Not as Shechem took Dinah or Amnon Tamar to desloure her but as Boaz took Ruth and David Abigail to make her his wife by lawfull wedlock And he loved her Not onely as his Country-woman or his kinswoman or a good woman c. but as his woman with a conjugall love And he had reason For 1. She was his wife the proper object of his love 2. A wife of Gods providing a mate meet for him none in all the world so meet 3. She was love-worthy because fair courteous vertuous And as meat pleaseth us better in a clean dish so doth vertue in comely persons saith Hugo 4. She forgat her fathers house and forsook all her friends for him c. And Isaac was comforted If God takes away one comfort he will give another Chear up therefore CHAP. XXV Vers 1. Then again Abraham c. AFfter Sarahs death though Calvin thinks otherwise His body dry and
dead forty years before is now by Gods blessing made lively and lusty Vers 5. Abraham gave all c. So Esa 19.25 Assyria is the work of Gods hand and Israel his inheritance Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopb Gasp Eâ—s Panis mica quam dives pater-familias projicit canibuâ— Abraham gave gifts So doth God to reprobates but they are giftless gifts better be without them Saepe Deus dat iratus quod â—egat propitius God gives wealth to the wicked non aliter ac siquis crumenam auro plenam latrinae injiciat The Turkish Empire saith Luther as great as it is is but a crust cast to the dogs by the rich House-holder or as Josephs cup c. East-ward to the East-countrey To both the Arabia's which were Countries rough but rich looked rudely but searched regularly afforded great store of fine gold pretious stones and pleasant odours Vers 8. Gave up the Ghost Defecit lenitèr expiravit Describit Moses placidam optatam quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Abraham Gods friend is no wonder But how could that Apostate Julian say trow Vitam reposcenti naturae tanquam debitor bonae fidei rediturus exulto Sure it was but a copy of his countenance but not of his dying countenance for no wicked man alive can look death in the face with blood in his cheeks Dyed in a good old age Or with a hoar head after a hundred years troublesomepilgrimage in the promised land We if for one year we suffer hardship think it a great business Non quia dura sed quia molles patimur saith Seneca An old man and full of years The godly have oft a satiety of life as willing they are to leave the world as men are wont to be to rise from the board when they have eaten their fill Cur non ut plenus vitae conviva recedis Said the Heathen Poet and they feign that when Tithonus might have been made immortal he would not because of the miseries of life This made Plotinus the Platonist account mortality a mercy Aug. de Civ Dei l. 4. c. 10. Siquis Deus mihi largiatur ut ex hac aetate repurascam in cunis vagiam valdèrecusem Cato ap Cic. de senect Camd. Elisabeth fol. 325. and Cato protest that if any God would grant him of old to be made young again he would seriously refuse it As for me said Queen Elisabeth in a certain speech I see no such great cause why I should be fond to live or afraid to dye And again whiles I call to minde things past behold things present and expect things to come I hold him happiest that goeth hence soonest Vers 9. And his sons Isaac and Ismael c. It is like that Abraham a little afore his death sent for his two sons and reconciled them This joyning with Isaac in the burying of Abraham some take for an argument of his repenance whereunto also they adde that his whole life time is recorded in holy Scripture which cannot be shewed of any reprobate and that he is said when he dyed to be gathered to his fathers Which is besides Mamre Where seventy six years before he had entertained the Lord Christ and heard from his mouth the promise of the Messiah Wherefore in remembrance of that most amiable apparition and for love and honour of the divine promise there uttered he would there be buried in full hope of a glorious Resurrection and that his posterity might take notice that he even dyed upon the promise As that brave Roman Captain told his Souldiers Xiphilinus that if they could not conquer Britain yet they would get possession of it by laying their bones in it Vers 13. These are the names of the sons of Ishmael When Isaac was twenty yeers married and had no childe and afterwards nothing so many as Ishmael nor so great in the world This is Gods usual way of dealing forth his favours Saints suffer wieked prosper This made Pompey deny Divine Providence Brutus cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cassius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd Psal 73.10 expounded Exoriuntur sed exuruntur Hos 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O miserable Vertue slave of Fortune c. The Athenians in Thucydides when they had lost Nicias their good General who together with his whole Army perished in Sicily were at a great stand and much offended seeing so pious a person fare nothing better then those that were far worse And what wonder when Jeremiah and David stumbled at the same stone ran upon the same rock and were well-high shipwrackt Jer. 12.1 Psal 73.3 4. Neither they onely but many other of Gods dear servants as it is in the same I salm vers 10. Therefore his people return hither that is are every whit as wise or rather as foolish as I have been to mis-censure and misconstrue Gods dealings on this manner to repent me of my repentance and to condemn the generation of the just because waters of a full cup are wrung out to the wicked When David went into Gods Sanctuary and there consulted his Word he was better resolved Then he saw that the sunshine of Prosperity doth but ripen the sin of the wicked and so fits them for destruction as fatted ware are but fitted for the slaughter What good is there in having a fine suit with the plague in it Poison in wine works more furiously then in water Had Haman known the danger of Esthers banquet he would not have been so brag of it The prosperity of the wicked hath ever plus deceptionis quam delectionis saith One more deceit then delight able to entice and ready to kill the entangled As cunning to do that as the spirit that seduced Ahab and as willing to do the other as the Ghost that met Brutus at the battel of Philippi In which respect David Psal 17. having spoken of these men of Gods hand that have their portion in this life c. wishes them make them merry with it and subjoyns As for me I will behold thy face in righteousâ—ess I shall be satisfied when I awake with thy likeness As who should say I neither envie nor covet their happiness but long after a glorious resurrection and have in the mean while that which is sufficient to sustain me I shall behold thy face in righteousâ—ess Menach on Levit. 10. that is Beshechinah in Christ as Rabbi Menachem expounds it And one good look of God is worth all the world It is better to feel his favour one hour then to sit whole ages as these Ishmaelites did under the worlds warmest sun-shine Vers 14. And Mishma and Dumah and Massah Out of these three names which signifie Hearing Silence and Suffering the Masorites gather the three principal duties of man in common conversation viz. to hear keep silence and bear these say they make a quiet and good life Sustine Abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictâ—t Camd. Elisab
Psal 120.6 is the Philosophers counsel Video Taceo I see and say nothing was Queen Elizabeths Motto and I am for peace was Davids or as the Hebrew hath it I am peace He heard the slander of many fear was on every side Psal 31.13 but he as a deaf man heard not and as a dumb man so he opened not his mouth Psal 38.13 Facile est in me dicere cum non sim responsurus said One once to another that revil'd at him Thou shalt fight without an adversary for I will hear and bear and say nothing The best answer to words of scorn and petulancy saith learned Hooker is Isaac's apologie to his brother Ishmael patience and silence no apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man would not be bound to such a slavery as to answer every calumny Qui nescit ferre calumnias convitia injurias nescit vivere saith Chytraeus He that cannot patiently bear reproaches and injuries may make up his pack and get him out of the world for here 's no being for him Vitus Theodorus sent to advise with Melancthon what he should do when Osiander preacht against him Melch. Adam Melancthon per Deum obtestatur ut taceret se it a gereret quasi non audiret Melancthon besought him for Gods sake to say nothing in that case but to carry himself so as if he heard not Vitus writes back that this was very hard yet he would obey It is hard to swallow down Physical Pills but better swallow them whole then chaw them between the teeth Vers 15. Naphish and Kedamah Twelve in all Princes of their Tribes as was promised Gen. 17.20 See saith One here B. Babington what God can do for a poor boy sent out with a bottle of water on his back God setâ—eth the solitary in families Psal 68.6 he raiseth the poor out of the dust and lifteth up the begger from the dung hill to set them among Princes c. 1 Sam 2.8 Vers 16. These are their names by their towns which they called after their own names as Cain did that first built City Fnoch after his sons name that he might be stiled Lord Enoch of Enoch So the many Alexandria's Caesarea's Augusta's c. See Psal 49.11 Vers 17. And he gave up the ghost and died and was gathered Sc. to the Congregation-house of all living as the grave is called Job 30.23 and for ought we know to the Congregation-house of the first-born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heaven is called Heb. 12.23 Abraham prayed that Ishmael might live in Gods sight Ishmael joyned with his brother Isaac in burying their father Abraham vers 9. of this Chapter Here he hath his whole life-time recorded the like whereof cannot be shewed of any reprobate and at his death he is said gently to give up the ghost or yeeld up the spirit as Abraham also did vers 8. and to be gathered to his people as he These are probable arguments that however he lived yet he died in the faith of his father Abraham He runs far we say that never turns Nunquam serò si seriâ— Vers 18. And they dwelt from Havilah unto Shur A large tract and territory but nothing so large as his posterity the Saracens called more rightly Hagarens Psal 83.6 proved to be whose Name and Empire notwithstanding is now swallowed up in the greatness of the Turkish Empire Turk hist which laboureth with nothing more then with the weightiness of it self And he died Or dwelt as some read it Compare Chap. 16 12. Vers 19. And these are the generations That is the affairs and occurrences Vers 20. And Isaac was fourty yeers old He was not over-hasty to marry in the heat of his youth but by hard labour ardent prayers and pious meditations kept under his body and brought it into subjection as Saint Paul likewise did 1 Cor. 9.27 We are not debters to the flesh Rom. 8.12 we owe it nothing but stripes nothing but the blue eye that the Apostle gave it Vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Isaac intreated the Lord for his wife He did it constantly and instantly as the word signifies he multiplied prayer which as those arrows of deliverance 2 Kings 13.19 must be often iterated ere the mercy can be obtained And the Lord was intreated of him though it were long first even full twenty yeers God knows how to commend his mercies to us and therefore holds us long in suspence Citò data vilescunt Manna lightly come by was as lightly set by Vers 22. Jitbrotsatsu And the children struggled together Heb. They ran at tilt as it were and justled one against another even to bruising and hurting Esau that he might lose no time began to set against Jacob before he was born If it be sò why am I thus A passionate abrupt speech q. d. Better no children then so troubled with them See Chap. 27.46 compare Chap. 3.16 I will greatly multiply thy sorrow and thy conception This she should have born more patiently but she presently bethought her of the best course for she went to enquire of the Lord she got into a corner and prayed and was answered She prayed down her passions as a man sleeps out his drunkenness and sets to work lustily and so got the ensuing oracle Vers 2â— And the Lord said unto her Either by an Angel or a Prophet or some divine answer in her own heart Two nations are in thy womb So what can a man see in the Shulamite in every sanctified soul but as it were the company of two armies Cant. 6.13 Every good man is a divided man every new man two men Vers 24. And when her days to be delivered Which fell out fifteen yeers before Abrahams death to his great comfort no doubt God doth for his his best at last There were twins in her womb See Cant. 4.2 with Isai 66.8 Vers 25. And the first came ont red Red and rough cruel and crafty as that red old dragon Rev. 12.3 who inhabited in him and both acted and agitated him Eph. 2.2 ab ascensore suâ— daemone perurgebatur saith Bernard And so are those Romish Edomites Esauites Jesuites c. And they called his name Esau Factus perfectus pilis a bearded man one that had every thing more like a man then a babe a manly childe Vers 26. And after that came his brother out God could have brought Jacob out first for it is he that takes us out of the womb Psal 22.9 but he suffereth Esau for a time to enjoy the first birth-right till his own time came to set things to rights God waits to be gracious for he is a God of judgement Isai 30.18 And his hand took hold on Jacobs heel As if he would have turned up his heels and got to the goal before him And his name was called Jacob Calcanearius an heel-catcher or supplanter as he afterwards proved to Esau who hit him also in teeth with it
become his gracious Lord c. through From such a Lord said Luther good Lord deliver me Vers 27. Wherefore come ye to me Here was his magnanimity and his modesty both in expostulating the wrongs they had done unto him He could not but be sensible of their discourtesies though he dissembled them A sheep feels the bite of a dog as well as a swine though she make no such noise Isaac having now a fit opportunity Job 6. gives them the telling of it and how forcible are right words There is a real confutation of injuries and we should consult whether in such a case it be best to deal with the wrong-doers at all by words Gods way is by works and he must get an Isaac-like temperance and prudence that thinks himself able to convince them by reason and to set them down Vers 28. Let there be now an oath See here saith Chrysostom how great the power of vertue is Quanta virtutis potentia quantum mansuetudinis robur c. Chrysost Hom. quinta Prov. 16.7 and the might of meekness For they that lately drove him out from amongst them now come to him in courtesie though a forlorn forraigner and not onely give him satisfaction but seek his friendship Thus When a mans ways please the Lord he maketh his enemies to be at peace with him Vers 29. Thou art now the blessed of the Lord This they had observed and therefore did him this honour So the King of Babylon sent Ambassadours and a Present to Hezekiah because he had heard of the miracle of the Suns going back for him Now because the Sun which was their god had honoured him so much the King of Babylon would honour him too Abulens in 2 Reg. 20. as Abulensis hath well observed Vers 30. And he made them a feast Not to mischief them thereat as Absalom did Amnon as Alexander did Philotas as the Great Turk doth the Bashaws whom he intends to strangle Turk hist but to shew there was no rancour or purpose of revenge Vers 31. And they rose up betime c. The proverb is De sero convivium de mane consilium It was the Persians barbarous manner in the midst of their cups to advise of their weightiest affairs as Pererius here noteth Ardua negotia praesertim in quibus juramentum intervenit jejuno stomacho suscipi peragique debent saith Piscator Weighty businesses are best dispatched fasting Vers 32. We have found water As crosses so mercies seldom come single but by troops as she said when her son Gad was born A company cometh Vers 33. Je Beershebah to this day So it was before Gen. 21.31 but the name was almost worn out the Well being stopped up Isaac therefore new names it and so preserves it for a monument of Gods mercy to his father and to himself Vers 34. And Esau was fourty yeers old In an apish imitation of his father who married not till that age keeping under his body and bringing it into subjection as Paul being inured by good education to hard labour prayer and pious meditation 1 Cor. 9. But Esau did not so a pleasure-monger he was a profane person and as the Hebrews say a filthy whore-master So much also the Apostle seems to intimate when he sets them together and saith Let there be no fornicator or profane person as Esau Heb. 12.16 He took to wife Not consulting his parents or craving their consent This was abdicationis praeludium Deus quem destruit dementat Vers 35. Which were a grief because idolatresses Rev. 2.2 and untractable because given up by God Hos 4.17 Rom. 1.28 XXVII Vers 1. Isaac was old and his eyes diâ— OLd-age is of it self a disease and the sink of all diseases This Solomon sweetly sets forth Eccles 12. by a continued allegory Vbi quot lumina imò flumina orationis exserit saith One. In general he calls it The evil day Eccles 12.2 3. c. expounded the yeers that have no pleasure in them In particular the Senses all fail the hands tremble the legs buckle the teeth cannot do their office as being either lost or loosened the silver cord that is the marrow of their backs is consumed the golden ewre that is the brain-pan broke the pitcher at the well that is the veins at the liver the wheel at the cistern that is the head which draws the power of life from the heart all these worn weak and wanting to their office So that sleep faileth desire faileth * Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum â—ppetitum Veuerem irritat neither spring nor summer signified by the almond-tree and grashopper shall affect with pleasure the daughters of musick shall be brought lowe as they were in old Barzillai the sun moon and stars are darkened for any delight they take in their sweet shine yea the clouds return after rain a continual succession of miseries like April-weather as one shower is unburthened another is brewed and the skie is still over-cast with clouds Lo such is old age and is this a fit Present for God wilt thou give him the dregs the bottom the very last sands thy dotage Mal. 1.8 which thy self and friends are weary of Offer it now to thy prince will he be pleased with thee The Circassians a kinde of mongrel-Christians as they baptize not their children till the eighth yeer so they enter not into the Church the Gentlemen especially till the sixtieth yeer Brerewoods Enquires 135. but hear Divine Service standing without the Temple that is to say till through age they grow unable to continue their rapines and robberies to which sin that Nation is exceedingly addicted so dividing their time betwixt sin and devotion dedicating their youth to rapine and their old-age to repentance But God will not be so put off He is a great King and stands upon his seniority Mal. 1.14 In the Levitical Law there were three sorts of first-fruits 1. Of the ears of corn offered about the Passeover 2. Of the loaves offered about Pentecost 3. About the end of the yeer in Autumn Now of the two first God had a part but not of the last to teach us that he will accept of the services of our youth or middle-age but for old-age vix aut ne vix quidem Besides Abraham in the Old Testament and Nicodemus in the New I know not whether we read of any old man ever brought home to God Vers 2. I am old I know not the day of my death No more doth any though never so young There be as many young sculls as old in Golgotha But young men we say may die old men must die To the old Death is projanuis to the young in insidiis Senex quasi seminex Old men have pedcm in cymba Charontis one foot in the grave already Our decrepit age both expects death and sollicites it it goes groveling as groaning for the grave Ter. in Adelph Vel quod
a comfort to friends Cyprian epist that death it self is called but a departure This the heathen persecutours knew and therefore banished the Christian Confessours far asunder One man may be by his counsell an Angell to another Ezra 10.3 As Bradford was to D. Taylour in prison communion with such 1 Sam. 25. is the being bound up in the bundle of life which was the blessing of Abigail upon David St. Iohn trusted to come unto the Elect Lady 2 Ioh. 12. and speak face to face that their joy might be full When one desired to see Alexanders treasure he bid one of his servants shew him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liban Progyn Chria 1. Ioh 15.14 not his wealth but his friends What an honour is that that Christ should say to us ye are my friends if ye do whatsoever I command you And should say to his Father Father I will that they also whom thou hast given me Ioh. 17.24 1 Tim. 5.4 A thenis capitale suit parentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non persolvere Melancth Not. in Hesiod Plin. I 10. c. 23. Propriam matrem crudeliter deverat currucam silicat Melancth Mures genitores fuos alunt infigal pietate Sphinx Philos p. 230. Macrob. lib. 1. Satur. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariston de Mundo cap. 6. be with me were I am that they may behold my glory which thou hast given me what could Ioseph say more for his father and brethren Vers 11. And there will I nourish thee To requite parents is good and acceptable before God At Athens it was death not to be kinde to parents and cherish them The Stork nourisheth her old sire and damme with admirable piety saith Pliny and is therefore called by the Hebrews Chasidah or Mercifull and by the Latines Pietati-cultrix The cuckooe on the other side is worthily hated for that she cruelly devoureth her own damme the hedge-sparrow saith Melancthon Mice are said to nonrish their old ones that cannot shift for themselves insigni pietate Cornelius among the Romans got the name of Scipio by his kindness to his blind father to whom he was the staff of his old age as Macrobius relateth And Aristotle tels a strange story how that when from the hill Aetna there ran down a torrent of fire that consumed all the houses thereabouts in the midst of those fearfull stames Gods speciall care of the godly shined most brightly For the river of fire parted it self and made a kinde of lane for those who ventured to rescue their aged parents and pluck them out of the jawes of death Our Saviour much distasted and detested that damnable doctrine of the Pharisees teaching children to starve their parents Matth. 15. under pretence of devotion And what would he have said to the Popish Pharisees that say that a Monk may not leave his cloister to relievo his father but rather let him dye for hunger in the streets Christ upon his Cross though as full of sorrow as heart could cold commâ—â—ded his mother to be kept by the Disciple whom he loved with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19.27 Agreeable whereunto was that speech of the Samians I give thee this woman for a mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to the richer of the Citizens the Mothers of those who dyed in the wars were given to be maintained by them Vers 13. And you shall tell my father So the Lord Christ bad Mary Magdalen tell his Disciples and Peter because he was most dejected for denying his Master and in his dumps he must know with the first I ascend unto my Father and your Father and to my God and your God Vers 14. And he fell upon his brother c. Gods people are not senseless Stoicks or flinty Nabals but have natural affections in them as others yea above others that have banished good nature and can weep as little as witches The enemy hath stopt the Wells and staid the water-courses as Holophernes what should hinder him now from taking the town Vers 16. It pleased Pharaoh well and his servants And therefore his servants because Pharaoh For Aulici sunt instar speculi saith Pareus Courtiers are their Princes looking-glasses If he laugh so do they where he loves they love in pretence at least Cic. de Divinatione lib. 2. for all 's but counterfeit And here Potest Augur Augurem videre non ridere saith Cato in Tully The Senate gave publike thanks to the gods for all that Nero did even when he had killed his mother though they never so much abhor'd it When he sang at any time though it were never so ill for he had a small harsh voyce his Courtiers would sooth him up with Quam pulcher Caesar Apollo Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in Norone c. And because he hated the Senate notwithstanding all their flatteries Vatinius was greatly in favour with him for saying Odi te Caesar quòd Senator es Parasiti principum sputa instar canum lingunt Vers 17. And Pharaoh said unto Ioseph Pharaoh is good to Jacob and his house for Ioseph's sake so is God to us and ours for Jesus sake As any man was intimate with Sejanus so he found favour with Tiberius Ut quisque Sâ—jano lâ—timus it a ad Caesaris amicitiam valiâ—usâ— contra quibus inseâ—sus esset metu ac sordidus conflictabantur Tacit. Matth. 11. As if any were at odds with him they lived in continual danger and durance saith Tacitus so here O miserabilis humana conditio sine Christo vanum omne quod vivimus saith S. Hierome Epitaph Nep. tom 1. p. 25. O the misery of those that be without Christ in the world Vers 8. Come unto me and I will give you c. So saith Christ Come unto me and ye shall find rest to your souls health to your bones all the blessings of this life and a better Say you meet with some trouble by the way as haply Iacob had foul weather erc he came down to Egypt Non sunt condignae passiones ad praeteritam culpam quae remittitur ad praesentis consolationis gratiam quae immittitur ad futuram gloriam quae promittitur saith Bernard sweetly What is a drop of vineger put into an Occan of wine No country hath more venemous creatures then Egypt none more Antidotes So godliness saith One hath many troubles and as many helps against trouble Vers 19. Take you wagons out of the land of Egypt Christ also will send his wagons for us his Cherubims and clouds to fetch us up to him to heaven at the last day 1 Thess 4.15 as they did Moses and Elias Matth. 17. This David foresaw and therefore envied not the pomp and state of those men of Gods hand that are whirled here up and down in wagons and chariots c. Psal 17.14 15. Vers 20. Also regard not your stuff The same saith God to