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-middle-age but for old-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
raising of his Son Christ Eph. 1.19 to raise us from the death of sin and of carnall Esa 51.16 to make us a people created againe Psal 102.18 Doth he not plant the heavens and lay the foundation of the earth that he may say to Zion thou art my people Empty man would be wise saith Zophar Job 11.12 though man be born like a wild asse colt Mans heart is a meer emptiness a very Tohu vabohu as void of matter to maâ—e him a new creature of as the hollow of a tree is of heart of oake God therefore creates in his people cleane hearts Psal 50.10 and as in the first creation so in the new creature the first day as it were God works light of knowledge the second day the firmament of faith the third day seas and trees that is repentant tears and worthy fruits the fourth day Lightf Miscel the Sun joyning light and heat together heat of zeale with light of knowledge the fifth day fishes to play and foules to flye so to live and rejoyce in a sea of troubles and flye heaven-ward by prayer and contemplation The sixt day God makes beasts and man yea of a wild asse-colt a man in Christ with whom old things are past all things are become new 2 Cor. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4. And to whom besides that they are all taught of God the very beasts Esa 1.2 and birds Jer. 8.7 doe read a Divinity Lecture Aske now the beasts and they shall teach thee and the foules of the ayre they shall tell thee Anton. Eremita ap Aug. lib. 1. de doctr Christ Niceph. l. 8. c. 40 Clem. Alex. Job 12.8 The whole world is nothing else saith One but God expressed so that we cannot plead ignorance for all are or may be book learned in the creature This is the Shepherds Callender the Plowmans Alphabet we may run and read in this great book which hath three leaves Heaven Earth Sea A bruitish man knows not neither doth a foole understand this Psal 9 29. They stand gazing and gaping on the outside of things onely but asknot Who is their Father their Creator Like little children which when they finde a Picture in their booke they gaze and make sport with it but never consider it Either their mindes are like a clocke that is over wound above the ordinary pitch and so stands still their thoughts are amazed for a time they are like a blocke thinking nothing at all Esa 40.28 or else they think Atheistically that all comes by nature but hast thou not known saith the Prophet hast thou not heard that the everlasting God the Lord the Creator c. or at best as the common passenger looks onely at the hand of the Diall to see what of the clock it is but takes no notice of the clock-work within the wheels and poises and various turnings and windings in the work so it is here with the man that is no more then a meer naturall 1 Cor. 2.15 But he that is spirituall discerneth all things he entreth into the clock-house as it were and views every motion beginning at the great wheel and ending in the least and last that is moved He studies the glory of God revealed in this great book of Nature and prayseth his power wisdome goodness c. And for that in these things He cannot order his speech because of darkness Job 37.38 39. he begs of God a larger heart and better language and cryes out continually with David Blessed be the Lord God the God of Israel who onely doth wondrous things And blessed be his glorious name for ever and eâ—er and let the whole earth be filled with his glory Amen and Amen Plal. 72.18 19. Verse 26. And God said Let us make man Man is the master-peece of Gods handy-work Sun Moon and Stars are but the workâ— of his fingers Psal 8.3 but man the work of his hands Psal 1â— 9.14 He is cura divini ingenii made by counsell at first Let us make c. and his body which is but the souls sheath Dan. 7.15 Animae vagina is still curiously wrought in the lowest parts of the earth that is in the womb Psal 139.15 with Eph. 4.9 as curious workmen when they have some choice peece in hand they perfect it in private and then bring it forth to light for men to gaze at Thine bands have mude me or took speciall pains about me and fashioned me saith Job Thou hast formed me by the book saith David Psal 139.16 Job 10.8 yea emâ—roidered me with nerves veyns and variety of limbs miracles enough saith One betwixt head and foot to fill a Volume Man saith a Heathen is the bold attempt of daring nature the faire workmanship of a wise Artificer saith another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xâ—noph Miraculorum omnium maximum Stoici Gal. lib. 3. de usu partium Lib. 11. 1â— The greatest of all miracles saith a third And surely should a man be born into the world but once in a hundred years all the world would run to see the wonder Sed miracula assiduitate vilescunt Galen that prophane man was forced upon the description of man and the parts of his body only to sing a hymn to the Creator whom yet he knew not I make here saith he a true hymn in the honour of our Maker whose service I beleeve verily consisteth not in the sacrificing of Hecatombs or in burning great heaps of Frankinsence before him but in acknowledging the greatness of his wisdome power and goodness and in making the same known to others c. And in another place Now is he saith Gallen which looking but only upon the skin of a thing wondreth not of the cunning at the Creator Yet notwithstanding he dissembleth not that he had tryed by all means to find some reason of the composing of living creatures and that he would rather have fathered the doing thereof upon Nature then upon the very Authour of Nature Lib. 15. And in the end concludeth thus I confesse that I know not what the soule is though I have sought very narrowly for it Favorinus the Philosopher Nibil in terra magnum prater bominâ—m nibil in homine praeter mentem Fav ap Gel. was wont to say The greatest thing in this world is Man and the greatest thing in man is his soule It is an abridgement of the invisible world as the Body is of the visible Hence man is called by the Hebrewes Gnolam haktaton and by the Greeks Microcosmus A little world And it was a witty essay of him who stiled woman the second Edition of the Epitome of the whole world The soule is set in the body of them both as a little god in this little world as Jehovah is a great God in the great world Whence Proclus the Philosopher could say that the
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
Vers 35. And all his sons c. Oh faces hatcht with impudence Oh hearts hewen out of a rock Could they cause his wo and then comfort him Miserable comforters were they all such as the Usurer is to the young Novice or the Crocodile that weeps over the dead body that it is devouring These were the evill beasts that devoured Ioseph * Nullae infestae hominibus bestiae ut sunt sibi fâ—â—ales plerique Christiâ—â—ti Am. Marcell l. 2. c. 2. A sad thing that a Heathen should see cause to say so Heb. 11.34 But he refused to be comforted Wherein he shewed his fatherly love but not his son-like subjection to Gods good providence without the which no evil beast could have set tooth in Joseph whom he was sure also to receive safe and whole again at the Resurrection which was a great comfort to those afflicted Iews Dan. 12.2 and those mangled Martyrs His father also wept for him Iacobs father Isaac saith Iunius which might very well be for he lived twelve years after this and likely loved Ioseph best for his great towardlinesse Vers 36. And the Midianites Little knew Ioseph what God was in doing Have patience till he have brought both ends together CHAP. XXXVIII Vers 1. And it came to passe at that time BEfore the rape of Dinah the sale of Ioseph and soon after their return from Mesopotamia Iudah went down from his brethren A green youth of 13. or 14. years of age left his company where he might have had better counsel There is a special tye to perseverance in the Communion of Saints They that forsake the assembling of themselves together are in a fair way for Apostacy Heb. 10.25 To a certain Adullamite There is a double danger of evil company 1. Infection of sin at least defection from grace 2. Infliction of punishment Rev. 18.4 Vers 2. And Iudah saw there c. He saw took went in all in haste Patre inconsulto forte etiam invito His father neither willing nor witting Hence for a punishment was so little mercy shewed to his sons These hasty headlong matches seldom succeed well It is not amiss to marry but good to be wary Young men are blamed of folly for following the sight of their eyes and lust of their hearts Eccles 11. Sed Leo cassibus irretitus dicet Si praescivissem Vers 3. Bruson lib. 4. cap. 9. And she conceived c. St. Hierome tells us of a certain drunken nurse that was got with child by her nursling a boy of ten years old This he relateth as monstrous and takes God to witness that he knew it to be so Vers 6. And Iudah took a wife for Er When he was but 14. Musculus years of age as appears by the Chronicle seven years after the selling of Ioseph And here it is well observed that though Iudah took a wife without his fathers consent yet he will not have Er to do so Vers 7. Wicked in the sight of the Lord A Sodomite In Heb. vi etâ—y esse aâ—lusio seu inver o neminis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Er erat vigil perversuâ— say the Hebrews but this is hard to say As an evil doer he was soon cut off Psal 37.9 God would not have such to be his Son Christs progenitor Too wicked he was to live you may know him to be the son of a Canaanitess Partus sequitur ventrem Vers 8. And Iudah said unto Onaâ— At fourteen years of age likewise For from the birth of Iudah to their going down to Egypt were but 43. years And yet before that Perez had Hezron and Hamul being married about the fourteenth year of his age which was doubtless too soon Childhood is counted and called the flower of age 1 Cor. 7.36 And so long the Apostle would have marriage forborn Whilest the flower of the plant sprouteth the seed is green unfit to be sown Either it comes not up or soon withereth Over early marriages is one cause of our over-short lives Venery is deaths best harbinger saith One. Vers 9. When â—e went in unto his brothers wife God for the respect he bears to his own Institution of marriage is pleased to bear with cover and not impute many frailties follies vanities wickednesses that are found betwixt man and wife Howbeit Intemperans in conjugio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae adulter est Aug. In uxorem alienam â—mnis amâ—â— turpis est in suam vero 〈◊〉 imius Hieron Seneca there is required of such an holy care and conscience to preserve between themselves by a conjugal chastity the marriage bed undefiled taking heed of an intemperate or intempestive use of it which by Divines both Ancient and Modern is deemed no better then plain adultery before God Qui cum uxore sua quasi cum aliena concumbit adulter est saith that Heathen Onans sin here was self polâ—ution aggravated much by his envy that moved him to it expressed in these words lest he should give seed to has decea sed brother And the more sinful was this sin of his Hebraei inquiunt perinde ut homicidam reum esse qui temere semen prosurdit Mercer in loc in spilling his seed because it should have served for the propagation of the Messiah Therefore the Lord slew him As also because he was not warned by his brothers punishment Vers 10. Wherefore he slew him God oft punisheth the abuse of the marriage-bed either with untimely death It was well said of One that Venus provideth not for those that are already born Cuffes Differ of Ages 106. but for those that shall be born or else with no children mis-shapen children ideots or prodigiously-wicked children c. Cavete Let this consideration be as the Angel standing with a drawn sword over Balaam's shoulders Vers 11. Lest peradventure he die also c. Judah lays the fault all on her whereas it was in his sons Sarah on the other side blamed her self onely for barrenness Gen. 16.2 Judge not that ye be not judged but if we judge our selves we shall not be judged In judging of the cause of our crosses we are oft as far out as she was that laid the death of her childe to the presence of the good Prophet Vers 12. The daughter of Shuah c. This was just in God upon Judah for his fraudulent dealing with Tamar whom he neither married to his son Shelah nor suffered to be married to another Sin is oft punished in kinde Vers 13. To shear his sheep And so to put by his sorrow as Jonathan did his anger by going into the field to shoot At sheep-shearings they had feasts 1 Sam. 25.8 11. Vers 14. Covered her with a vail As they that do evil shun the light She was going about a deed of darkness For she saw that She was grown She ran into this foul sin partly for revenge and partly for issue But this excuseth