thou shalt lend This was our condition in the happy dayes of that incomparable Elizabeth not to be passed over slightly without one sigh breathed forth now after 40 years in her sacred memory What a deal both of men and moneys did she lend the French the Hollanders c Vers 13. And the Lord shall make thee See a parallel place Hos 13.1 When Ephraim spake there was trembling he exalted himself in Israel but when he offended in Baal he dyed Before none durst budg against the name of Ephraim but after he offended in Baal every paltry adversary trampled upon him as a dead man So they did likewise upon Henry 4. of France ever victorious till he changed his religion till then Bonus orbi but after that Orbus boni as One wittily anagrammatized his name Borbonius Vers 15. All these ourses shall come Far more curses are mentioned then blessings Such is the baseness of our natures that we are sooner terrified with menaces then moved with mercies See we may here how the curse of God haunts the wicked as it were a fury in all his wayes In the City it attends him in the Country it hovers over him Coming in it accompanies him going forth it followes him and in travel it is his Commorade If it distaste not his dough or empty his basket yeâ— will it fill his store with strife or mingle the wrath of God with his sweetest morsels It is a moth in his wardrobe murrain among his cattle mildew in his field rot among his sheep and oft-times makes the fruit of his loyns his greatest beart-break so that he is ready to wish with Augustus Vtinà m aut coelebs vixissem aut orbus periissem O that I had either never married or dâ—ed childless Vers 21. The Lord shall make the pestilence Which Hipocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the falling sickness is called Morbus sacer as more immediately sent of God Vers 22. The Lord shall smite thee c. See the Note on Levit. 26.16 Vers 24. Powder and dust Which the wind and other things raise in times of drought Vers 27. With the botch of Egypt i. e. with the leprosie called Elephantiasis when the skin grows hard as the Elephants skin This saith One was bred only about Nilus the river of Egypt Vers 28. With madness and blindness Spiritual especially such as befel the Jews of old Rom. 11.18 2 Cor. 3.14 the chief Priests and Scribes especially who being questioned by Herod about the King of the Jews Matth. 2.4 5. could answer directly out of the Scriptures and give such signs of the Messias as did evidently agree to Jesus Christ And yet because they discerned not their day of grace but winked hard with their eyes and shut the windows lest the light should come in they were by a special judgment so besotted and infatuated that when God shews them the man to whom their own signs agree they cannot allow of him nor will yield to be saved by him upon any tearms How shamefully they were deluded by Barchocab is notoriously known And after this when they saw Mahomet arising in such power they were straight ready to cry him up for their Messiah But when they saw him eat of a camel they were as blanck as when they saw the hoped issue of their late Jewish virgin turned to a daughter They are generally light aerial and fanatical brains apt to work themselves into the fools Paradise of a sublime dotage Howbeit God we trust will at length cure them of this spiritual ophthalmy and phrensie Their dispersion for this 1600 years is such as that one of their own Rabbines concludes from thence that their Messiah must needs be come and they must needs suffer so much for killing him Oh that the salvation of Israel were once come out of Sion When the Lord bringeth back the captivity of his people then shall Jacob rejoyce and Israel be glad Psal 14.7 Vers 29. And thou shalt be only oppressed As the Thebanes ever till then victorious were after the death of Epaminondas famous only for their overthrows As Rome since Antichristian was never besieged by an enemy but it was taken and plundered as the Jews since Christs death never attempted any thing but miscarried An evil an only evil c. Ezek. 7.5 Vers 30. Thou shalt build an house c. A great aggravation of a mans misery it is to fall from high hopes to fail of large expectations as Haman did and Absolom and Alexander the Great and Tamerlan who preparing to perfect his conquest of the Greek Empire and having given a good beginning thereunto in the midst of his high hopes and greatest power died of an ague Turk hist Jan. 27. 1462. Many men spend their strength and waste their wits in getting these outward things and in learning how to put them to their delightfullest use and then when to possess them might seem a happiness either they die or are otherwise deprived of all the sweet they have laboured for Vers 32. And thine eyes shall look A sad sight to see our children butchered before our eyes as Mauricius the Emperour did or otherwise misused by a merciless enemy Doves sometimes sit in their dove-cotes and see their nests destroyed their young ones taken away and killed before their eyes neither do they ever offer to rescue or revenge as all other creatures either do or desire to do And fail with looking As Sisera's mothers did Judg. 5.28 Vers 33. The fruit of thy land c. So Ezek. 25.4 They shall eat thy fruit and they shall drink thy milk See Ier. 5.17 1.7 Vers 34 35. So that thou shalt be mad c. As Bajazet was in his iron cage as Pope Boniface 8. was when shut up in St. Angelo by Sara Columnus his mortal enemy Turk hist Ibid. 126. renting himself with his teeth and devouring his own fingers Philip the Spanish King is said to have born patiently the defeat given to hâ—s invincible Armado in the year 88 but ten years after Cambd. Elisab he dyed of a very loathsome and incureable disease a sore botch that seized upon him from the sole of his foot unto the top of his head as is to be seen set down by Carol. Scribanius Instit Princip cap. 20. Vers 47. For the abundance of all things Aristotle was wont to tax his Athenians quòd cùm duas res invenissent Laert. l. 5. c. 1. frumenta ac leges frumentis uterentur legibus nequaquà m imò moribus suis quà m legibus uti mallent as Valerius Maximus addeth Sure it is that as these Jews of old so we to this day are much to be blamed for that we live in Gods good land but not by Gods good laws Vers 53. And thou shalt eat See the Note on Levit. 26.29 Vers 56. The tender and delicate These threatnings were tanquam in speculo conspicuae literally and punctually fulfilled upon the Jews at the last
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
nothing out of his way to go thither and seek God A whet is no let a bait by the way no hinderance the oyling of the wheel furthers the journey As it is Tithe and be rich so Pray and be prosperous But say it should be some prejudice Is it not wisdom 2 Chron. 25.9 to make Gods service costly to us Cannot he make us amends give us much more then the hundred talents Is any thing lost by his service Prayer furthers thrift The night of Popery will shame many of us who in their superstitious zeal had this proverb Masse and meat hindereth no mans thrift The very Heathen offered sacrifices when they took journeys as Festus witnesseth Fest lib. 14. Vers 2. Here am I. Josephus tells us he said who is there He seems never seriously to have read the Bible Lib. 1. Antiq. but only in transcursu quasi aliud agens Quod vere ad bistoâ—iam Vet. Test cam suse et magis ex vulgi intellectu in Josepho inveniunt Barcl paraen Is not that then a proper excuse for the Church of Rome her sacriledg in robbing the vulgar of the holy Scriptures that she allows them to read Josephus where they may find the history of the old Testament more plainly and plentifully set forth then in the Bible But Barclay that made this apology was of the minde belike of Walter Mapes sometimes Arch-Deacon of Oxford who relating the gross simony of the Pope for confirming the election of Reginald bastard son to Iocelin Bishop of Sarum into the Sea of Bathe concludes his narration thus D. Sanderson Sit tamen domina materque nostra Roma baculus in aqua fractus et absit credere quae vidimus Howbeit far be it from us to believe our own eyes Vers 3. Fear not to go down to Egypt Cause of fear he might see sufficient But God would have him not to look downward on the rushing and roaring streams of miseries that ran so swiftly under him and his posterity but stedfastly fasten on his power and providence who was his God and the God of his father He loves to perfect his strength in our weakness as Eliab would have the sacrifice covered with water that Gods power might the more appear in the fire from heaven Vers 4. I will go down with thee That was as good security as could be Pâ—rge contra tempestatem forti animo Caesarem fers fortunam Caesaris For if Caesar could say to the fearful Ferry-man in a terrible storm Be of good chear thou carriest Caesar and therefore canst not miscarry how much more may he presume to be safe that hath God in his company A child in the dark fears nothing whiles he hath his father by the hand And I will also surely bring thee up again So saith God to his dying people when they are to enter into the grave He will surely bring them back from the jawes of death to the joyes of eternal life Yea by rotting he will refine their frail bodies as the Goldsmith melts a picture of gold or bruised peece of plate that 's out of fashion to make it up better And Ioseph shall put his hand upon thine eyes An ancient and an honourable custome in use among the Romanes also as Pliny tells us The eyes are commonly open lift up to heaven when men are adying unless they be such as that Pope was who breathing out his last Joh. 24. Sic Benedic 9. Alexander 6. Leo 10. Bell. de arte moriendi lib. 2. cap. 10. said Now I shall know whether the soul be immortal or not Or that desperate Advocate in the Court of Rome mentioned by Bellarmine who dying used these words Ego propero ad inferos neque est ut aliquid pro me agat Deus But Iacob had hope in his death and Ioseph had the honour of closing up those eyes that shall shortly see God again in the flesh Iob 19.26 Vers 5. And Iacob rose up from Beersheba The word rose up is Emphatical and imports that his heart was lightened and his joynts oyled and nimbled as it were with the heavenly vision As when he had seen God at Bethel he lift up his feet and went on his way lustily Gen. 28.1 so here as fast as his old legs would carry him Act. Mon. as Father Latimer said to Ridley when they were going to the stake And as it is recorded of good old Rawlins White Martyr that whereas before he was wont to go stooping or rather crooked through infirmity of age having a sad countenance Act. Mon. fol. 1415. and very feeble complexion and withal very soft in speech and gesture now he went and stretched up himself not only bolt upright as he went to the stake but also bare withall a most pleasant and comfortable countenance not without great courage and audacity both in speech and behaviour In like sort Iacob here having sought God and received a gracious promise of his presence and protection rose up merrily from Beersheba and doubts not to follow God whithersoever he shall leade him Vers 6. And they took their cattle and their goods Though Pharaoh sent to them they should not yet not willing to be much chargeable they brought that they had It is a happiness so to live with others as not to be much beholden but rather helpfull then burthensome He that receives a courtesie we say sells his liberty And the borrower is servant to the lender Saint Paul glories in this to the liberall Corinthians that when he was present with them he was chargeable to no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dunnied no man I was no mans trencher-fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torpedâ— piscis cujus ea est natura ut prepius accedentes seque tangentes obstupefaciat Hine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstupeâ— cum alicujus incommode Pasâ—r Heil Geogâ— pag. 291. Turk hist fol. 477.950 He was not of those that served not the Lord Iesus Christ but their own bellies Rom. 16. The Duke of Bavaria's house is so pestered with Friers and Iesuites that notwithstanding the greatness of his revenue he is very poor as spending all his estate upon these Popish Parasites Such among the Turks are the Dervislars and Imailers that under pretence of religion live like body-licâ— upon other mens sweat and labours Vers 7. His daughters and his sons daughters That is by a Synechdoche integri his neece Serah and his daughter Dinah who came down with the rest into Egypt and therefore was not Iobs wife as the Iewes would perswade us Vers 12. And the sons of Pharez were Hezron Hezron and Hamul not yet born are reckoned in stead of Er and Onaâ— who were dead before the descent into Egypt See Funccius his Chronolog Comment A. M. 2273. Vers 26. Which came out of his loynes Heb. è femore ejus A modest description of generation by the instrumentall and materiall cause thereof
written most wickedly and basely against marriage Three things we have here out of Moses to say for it against whatsoever opposite viz. Gods 1. Dixit 2. Duxit 3. Benedixit Gen. 1.28 God the Father ordained it God the Son honoured it with his first miracle God the Holy Ghost did the like by overshadowing the betrothed Virgin Papists and others that disgrace it appear herein more like Devils then Divines if S. Paul may be judge 1 Tim. 4.2 or Ignatius who saith Habet inbabitatorem Draconem Apostaâ—aâ— Ignat. Epist ad Philad If any call marriage a defilement he hath the Devil dwelling in him and speaking by him Verse 23. This is now bone of my bone c. This sentence saith Tertullian and after him Beda is the first Prophesie that was ever uttered in the world And it is uttered in a way of admiration which they that are taken with do commonly use a concise kinde of speech especially if overjoyed as Adam here was upon the first sight of the woman whom he no sooner saw but knew and thereupon cryed out as wondring at Gods goodness to himself This now is bone of my bone and flesh of my flesh Luther the night before he dyed was reasonably well and sate with his friends at table The matter of their discourse was whether they should know one another in heaven or no Luther held it affirmatively and this was one reason he gave Melch. Adam Adam as soon as he saw Eve knew what she was not by discourse but by divine revelation so shall we in the life to come All the Saints shall sit down with Abraham Isaac and Jacob having communion with them not only as godly men but as Abraham Isaac Jacob. And if with them why not with others S. Chrysostome saith we shal point them out and say Lo yonder is Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's Paul there are the Prophets Apostles c. She shall be called Woman Or Manness of Man as Ishah of Ish He gave her her name from his own by taking away one numerall letter that stands for ten and adding another that stands for five to note her infirmity and duty of submitting to her husband whose very naming of her notes her subjection Vers 24. Therefore shall a man leave c. Whether these are the words of God Adam or Moses it is uncertain and not much material The husband is bound more to love his wife then his parents in regard of domestical communion Paraus ad locum adhâ—â—sion and cohabitation not in regard of honor obedience and recompence And they two shall be one flesh Two in one flesh not three or four as the Patriarks of old through ignorance or inobservance of that plain prohibition Levit. 18.18 It is possible they might mistake the word sister for one so by blood which was spoken of a sister by nation as those clauses to vex her and during her life do evince Vers 25. They were both naked and not ashamed Neither needed they Sin and shame as Papists say hops and heresie came in together Cloaths are the ensignes of our sin and covers of our shame To be proud of them is as great folly as for a begar to be proud of his rags or a thief of his halter As the prisoner looking on his irons thinketh on his theft so we looking on our garments should think on our sins CHAP. III. Verse 1. Now the Serpent was more subtil c. ANd so a more fit instrument of that old Serpent the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotion Cui Paulus â— Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppoâ—it quam mundus vocat Sillmess sheepishness Revel 12.9 Authoramentuâ— majoris infidelitatis Terâ—ul Isai 55.3 Plin. l. 8. c. 25. that deceiveth all the world Good natural parts abused prove rather as press-money to impiety as he phraseth it and their wisdom Culpae suasoria as Ambrose speaketh Wit unsanctified is a fit tool for the devil to work withal Neither is there a likelier Anvil in all the shop of Hell whereon to forge mischief then one that is learned and leud ingeniosê nequam Wittily wicked And he said That is the Devil in the Serpent as the Angel in Balaams Ass Satan istius primae fabulae Poetafuit serpens histrio By the ear he brought death into the world And God to cross him brings life in by the same door For it is Hear and your souls shall live The Dragon bites the Elephants ear and thence sucks his blood Because he knows that to be the onely place which he cannot reach with his trunk to defend So here that great red Dragon delt with miserable mankinde setting first upon the woman as the weaker vessel where the hedg is lowest there the beast leaps over and so climbing by Adams rib to his heart as by a ladder as I said before out of Saint Gregory Yea hath God said In the Chaldee Is it true that God hath said Vide simile Ruth 2.21 in Hebraeo 1 Sam. 14.30 A concise expression implying That this was not the first of their discourse Something had been said before It is not safe parling with the Devil Satan etsi semel videatur verax millies est mendax semper fallax Halter him up therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stop his mouth soon as our Saviour did Or do as the French say in their Proverb When the Spaniard comes to parley of peace then double bolt the door The Hollanders are said to make no conditions with the Spaniard but such as are made at Sea and sealed with great Ordnance Spec. bel sacr Greenbam c. He shoots with Satan in his own bowe that thinks by parling with him to put him off Hath God said Ye shall not eat Here he began his assault upon our first-parents here upon Christ Matth. 4.3 with 3.17 and here he doth still upon us Endeavoring to elevate the truth and certainty of Gods Word and to weaken our Faith in his precepts promises and menaces And here if he take us out of our trenches if he can but wring this sword of the Spirit out of our hands he may do what he will with us Get but the Heretickes said that subtil Sophiâ—ter out of the paper-walls of the Scriptures Bristow his Motives into the open field of Fathers and Councils and ye shall soon do well enough with them Vers 3. Neither shall ye touch it This is of the womans own addition and of a good intention doubtlesse For afterwards when she had drunk in more of the Serpents deadly poyson Hausis virus peritura periturâ—s paritura Bern. from gazing upon the fruit she fell to gaping after it from touching to tasting He that would not feed on sins meat must beware of the broth keep thee far from an evill matter saith Moses Exod. 23.7 A good man dare not come near the train though he be far off the
Author that Adam stood by all the time of the disputation therefore his sin was the greater that he rebuked not the Serpent c. And again I cannot believe saith he but that the devills in the Serpent did as well tempt Adam as Eve though first they began with her as a further means of enticing him Others are of another minde as that the tempter set upon the woman alone and apart from her husband as she was curiously prying into the pleasures of the garden Paraeus That the Serpent crept into Paradise unseen of Adam who was to keep beasts out of it Cartw. Catach that he remained there without being espied of him and crept out again when he had done his feat That when she gave him the fruit she gave him also a relation of the Serpents promise concerning the force of that fruit that it would make them wise as God knowing good and evill c. whence he is said to have harkned to her voice vers 17. And surely every Adam hath still his Eve every David his Bathsheba a tempter in his own bosome his own flesh whereby he is eftsoons drawn away and enticed as a fish by the bait beauty is a hook without a bait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith till when lust hath conceived as here it did in Eve it bringeth forth sin and sin when it is finished bringeth forth death Sathan hath onely a perswading sleight not an inforcing might It is our own concupiscence that carrieth the greatest stroke Vers 7. They knew that they were naked Bereft of Gods blessed Image no more of it left then as of one of Jobs messengers to bear witness of our great loss I call it ours because we were all in Adam as Levi was in Abraham or as the whole Country is in a Parliament man He was our head and if the head plot treason Hos 13.9 all the body is guilty Hence the Prophet Hosea O Israel One hath destroyed thee but in me is thy help So some read it Had we been by when this wretched One destroyed us all had we seen him stand staggering betwixt Gods Commandment and Eves allurement not yet resolved which way to incline and could have foreseen the danger hanging over him and our selves we would surely have cryed out to him Cave miser Augustine Take heed thou wretch And why do we not the same to our selves when sollicited to sin Alterius perditio tua sit cautio saith Ifidore and cavebis si pavebis saith Another There is a practical judgment still practised in our hearts On the one side is propounded the commodity of sin on the other the offence whereby we provoke God So that in the one end of the ballance is laid God in the other sin and man stands in the midst rejecting the command of God and accepting the pleasure of sin What is this but to prefer Paris before Paradise with Cardinal Burbon Barabbas before Christ a thing of nought before Heavens happiness Our first parents were born with the royal Robe of Righteousness as those Porphyrogâ—niti in Constantinople Purchas Pilgrim but the devil soon stripped them of it the same day as some think and so they became fore ashamed of their bodily nakedness which therefore they fought to cover by making themselves Aprons to cover their Privities But why did they and do we still so studiously hide those parts Quest rather then their eyes and ears which they had abused to sin with Because sin is become natural Answ Psal 51.7 Gen. 5 3. and derived by generation Therefore circumcision was also on that part of mans body to shew That that which was begotten thereby deserved in like maner as execrable and accursed to be cut off and thrown away by God Here some ground their opinion That it is a sin against nature to look on the nakedness of another A foul shame it was for old Noah to lye so uncovered in the midst of his Tent but far fouler for those worshipers of Priapus which Jerome and Isidore make to be that Baal-Peor Num. 25.5 that shamed not to say Empedoclis vocab apud Arist Nos puabre pulso stamus sub Jove coleis apertis c. But in mans soul is now a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed of all sin though never so hainous or hideous Neither by nature is there ever a better of us but as in Water face answereth to face so doth the heart of a man to a man Prov. 27.19 And as there were many Marii in one Caesar so are there many Cains and Caiaphasses in the best of us all Totus homo est inversus decalogus The whole man is in evil and whole evil is in man As the Chaos had the seeds of all Creatures and wanted onely the Spirits motion to produce them So our corrupt nature hath all sins in it and wants but the warmth of Satans temptation to bring them into act if God restrain not Sure it is we can stay no more from sinning then the heart can from panting and the pulse from beating The first man defiled the nature and ever since the nature defiles the man As poyson put into a cup of wine disperseth it self and makes it deadly so Original sin polluteth and pâ—â—soneth our whole man And as the whitest ivory turns with the fire into the deepâ—st black the sweetest wine becomes the sowrest vineger So here The more unnatural any quality is the more extream will it be as a cold wind from the south is intolerable c. So Adam being in honor was without understanding Psal 49. ult and is now in worse case then the very beasts that perish Pecoribus morticiuis saith Tremel The beasts that die of the murrain and so become carrion and are good for nothing Vers 8. And they heard the voyce of the Lord. Either speaking something by himself of that which Adam had done against his command as who should say Hath he served me so indeed or else calling to Adam in a mighty thunder as to Pharaoh Exod. 9.28 or in a terrible whirlwind as to Job Chap. 38.1 the better to humble him and prepare him for a Sermon of mercy and forgiveness God poureth not the oyl of his grace save onely into broken vessels Christ came to cure not the sound but the sick with sin Isai 35.7 44.3 The Holy Ghost is poured out upon thirsty souls onely that are scorched and parched with the sense of sin and fear of wrath As the way to Sion was by Sinai so unless we desire rather to be carnally secured then soundly comforted we must pass by Baca to Berachah by a sight of our sin and misery to a sense of Gods grace and mercy Walking in the Garden in the cool of the day God did not meet the man angerly Exod. 4. as he did Moses in the Inn when he had much ado to forbear
first man that dyed dyed for Religion H. Broughton of the 10 patr exâ— Rab. Bochai In a witty sense saith Hugh Broughton Cain and Abel contain in their names advertisements for matter of true continuance and corruption Cain betokeneth possession in this world And Abel betokeneth one humbled in minde and holding such possession vain Such was his offering sheep-kinde the gentlest of all living beasts and therefore the favour of God followed him And the offering of Cain was of the fruit of the earth as he loved the possession of this world and the service of the body which yet can have no continuance and followed after bodily lusts therefore the blessed God favored him not Thus far he out of the Rabbines Another English Divine hath this note upon these words Yaâ—es his Model of Divin I have gotten a man from the Lord Jehovah Adam and Eve were all about the composition of Cain His soul was inspired pure and holy yet assoon as the vital spirits laid hold of it it was in the compound a son of Adam A skilful Artificer makes a clock of all his essential parts most accurately onely he leaves the putting of all parts together to his unskilful apprentise who so jumbles together the several joynts that all falls to jaring and can keep no time at all every wheel running backward-way So God most artificially still perfects both body and soul but our accursed parents put all out of frame and set every part in a contrary course to Gods will Sin is propagated and proceeds from the union of body and soul into one man That phrase Warmed in sin Psal 51.5 is meant of the preparation of the body as an instrument of evil which is not so actually till the soul come Vers 3. In process of time That distance of time between the Creation and the general Flood Varro the most learned of the Romans calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscure or unknown because the Heathen had no Records of that which we now clearly understand to have been then done out of the holy Scriptures Cain brought of the fruit Godw. Hebr. Antiq. p. 27. They brought their sacrifices to Adam the high Priest of the family who offered them to God in their name So in the Levitical Law though a mans offering were never so good he might not offer it himself upon pain of death But the Priest must offer it And the Priest was to offer as well the poor mans Turtle as the rich mans Ox To teach that none may present his service to God how good soever he may conceit it but in the hand of the high Priest of the New Testament Jesus Christ Revel 5. the just one who will not onely present but perfume the poorest performances of an upright heart with his odors Vers 4. See Num. 18.12 Fat taken for the best of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.41 Mal. 1. Of the firstlings of his flock He brought the best of the best not any thing that came next to hand as Cain seems to have done holding any thing good enough as did those rich wretches that cast brass-money into the treasury But cursed be that couzener that hath a male in his flock and offereth to God a corrupt thing Offer it now to thy Prince will he be content with thy refuse stuff Behold I am a great King saith God he stands upon his seniority and looks to be honored with the best of our subâ—tance Mary that loved much thought nothing too much for her sweet Saviour John 12.9 She brought an Alabaster box of oyntment of great price and poured it upon him and he defends her in it against those that held it waste Among the Papists their Lady of Loretto hath her Churches so stuffed with vowed presents of the best Sir Edw. Sands Relation of West Relig. sect 〈◊〉 Turk hist. fol. 342. 1 Pet. 3.11 Isai 66.2 as they are fain to hang their Cloysters and Church-yards with them Shall not their supeâ—stition rise up and condemn our irreligion our slubbering services and dough-baked duties The Turks build their private houses low and homely but their Moschces or Temples stately and magnificent Had respect to Abel and his offering The eye of the Lord is still upon the righteous and his ears are in their prayers He looks upon such with singular delight with special intimation of his love he is ravished with one of their eyes lifted up in prayer Cant. 4.9 with one chain of their graces when as he was no whit affected with the offer of all the worlds glory Matth. 4. He saith of such to the wicked as the Prophet said of Jehosaphat to the King of Israel Surely 2 King 3.14 were it not that I regard the presence of Jehosaphat King of Judah I would not look toward thâ—e nor see thee Cain here for instance Vers 5. But to Cain and his offering c. Because he brought non personam sed opus personae as Luther hath it Luth. in Decal who also calls those Cainists that offer to God the work done but do not offer themselves to God Works materially good may never prove so formally and eventually Luke 16. Levit. 11.18 That which is fair to men is abomination to God He rejected the Swan for sacrifice because under a white feather it hath black skin Sordet in conspectu Judicis quod fulget in conspectu operantis saith Gregory A thing may shine in the night from its rottenness Vers 6. Why is thy countenance fâ—â—n Why dost lowre and look so like a dog under a door Vultu saepe laeditur pietas Cicer. orat pro Amerin Ovid. Metaâ— Difficile est animum non prodere vultâ— He was discontented at God and displeased at his brother He looks but sowre and suffen upon him and â—od takes him up for it He so loves his little ones that he cannot abide the cold wind should blow upon them The Sun must not smâ—te them by day nor the Moon by night Psal 121. Cantâ—◠〈◊〉 The North and South must both blow good to them Better a milstone c. then offend one of these little ones be it but by a frown or a frump Better anger all the witches in the world then one of Gods zealous witnesses Revel 11.5 For there goeth a fire out of their mouths to devour their enemies Vers 7. Resipiscenti remissio pertinaci supplicium imminet idque proximum prae entiss Jun. Nemeâ—s dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nemo eam effugere possit Sin lyes at the door Like a great ban-dog ready to pull out the throat of thy soul if thou but look over the hatch Say this dog lie asleep for a while yet the door is for continual pass and repass and so no fit place for any long sleep Your sin will surely finde you out saith Moses as a blood-hound and haunt you
strain vade tibi Get thee gone Gen. 12.1 Gen. 22.2 Here God led Abraham into temptation but delivered him from evill Have you not been tempted saith a Holy man in this or that kinde It is because God in mercy would not lead you into temptation Baines Letters Yea this is in some sort more to be acknowledged then victory when you are tempted For not to be tempted is more immediately from God and less in mans power then to prevail against temptation Sith nothing doth overcome us against our will but without our will God doth lead us into triall for he knoweth we would taste little of these if we might be our own carvers Vers 3. And Abraham rose up early c. To shew his prompt and present obedience He neither consulted with his wife nor with his own reason Exod. 4. She might have haply hung upon him and hindered him as Zipporah did Moses to the hazarding of his life He captivates all the powers of the soul to his Creator goes after him without sciscitation and so shews himself to be renewed in the spirit of his minde that is in his naturall reason for that like an old Beldam is the mother and nurse of all our distempers and outstrayes Cassianus tells us of a young man that had given himself up to a Christian life And his parents Cassianus misliking that way wrote letters to disswade him from it which when he knew he would not once open them but threw them in the fire Let us do so by the suggestions of flesh and blood and the counsell of carnall friends or we shall never rest and feast in Abrahams bosome I know not by what reason said Borthwick the Scotch Martyr they so called them my friends Act Mon. fol. 1157. which so greatly laboured to convert me as they called it neither will I more esteem them then the Madianites which in time past called the children of Israel to do sacrifice to their Idols Vers 4. Then on the third day A great while for him to be plodding ere he came to the place But we must conceive that his brains were better busied then many of ours would have been therewhile We must not weigh the cross for then it will prove heavy we must not chew the pill but swallow it whole else it will prove bitter We must not plod too much but ply the Throne of Grace for a good use and a good issue of all our trialls and tribulations Vers 5. Abide you here with the Asse This the Hebrews use for a proverb against such as are dull and uncapable Zophar saith That man is born as a wild-asses-colt As an Asses foal for rudeness and a wild-asses for unruliness Job 11.11 It imports that he is untamed and untractable till a new heart be put into him Agur had not the understanding of a man till he spake to Ithiel and Vcall for it Prov. 30.1 2. He wants the totum hominis that doth not fear God and keep his Commandements Eccles 12.13 Tu Asinus unum estote Alex. Cook his Abatement of Popish brags Epist will not do it which was the counsell given to a young Novice entring a Monastery And come again to you Nesciens formam rei futurae prophetavit sciens de eventu prophetavit quod ignoravit saith Amb. Vers 6. And laid it upon Isaac his son Who was herein a lively type of Christ bearing the cross whereon he was offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch speaking of the Roman fashion of crucifying malefactors And surely it was by a wonderfull providence of God that the Jews brought our Saviour to Pilate to be put to death sith they hated nothing more then to confirm or countenance the Roman tyranny among them by any means Hence Gamaliel gave counsell to dismiss the Apostles Act. 5.38 And hence the chiefe Priests and Rulers took it so exceeding haynously that Paul was taken out of their hands by the chiefe Captain Act. 23. But God had a hand in it that this and other types and Scriptures might be fulfilled that foretold the very manner of his death on a tree Let the Jews stumble now at the cross and fall backward Let the Gentiles jear us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borreo dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita peregr Omnis homâ— aut est cum Christo regnaturus aut cum Diabolo cruciandus Aug. Justin l. 18. as Luciâ—n doth for that we deny the multitude of their gods and yet believe in a crucified God Let us desire to know nothing but Christ and him crucified and if ever we desire to be Kings in heaven and every man must be aut Caesar aut nullus a King or a caytiffe Let us seek by the eye of faith to see the Sun of righteousness in the West as Stratoes servant taught him Let us look upon Christ hanging on the cross dying on that Altar and we shall live for ever Vers 7. Where is the Lamb for a burnt offering Isaac was not to be told now what belonged to a sacrifice He had been long since taught by his father what was to be done in the service of God When I was young my father taught me saith Solomon Prov. 4.4 so did his mother also Primas in Philip Greg. Moral l. 27. c. 14. Prov. 31. in her Lemuels lesson Plantas tenellas frequentius adaquare proderit saith Primasius Vers 8. God will provide himself a Lamb A pious and precious Proverb much to be mused on and made use of Qui finxit alas papilioni is curabit omma when we are in an exigent and see not whither to turn us Then say Deus viderit God will with the temptation also give an issue 1 Cor. 10.13 Necesse est adesse divinum ubi humanum cessat auxilium saith Philo. Sciat etiam Celsitudo vestra saith Luther in a letter to the Prince Elector of Saxony Sâ—uâ—tet Ann. I would your Highness should well know that businesses are far otherwise carried and concluded in heaven then at the Diet at Norinberg c. And to Phillip Melancthon he writes thus Si nos ruemus ruet Christus unà ille regnator mundi esto ruat c. Sed scribo haec frustrà quia tu Scuâ—tet Annal secundùm philosophiam vestram has res ratione regere hoc est ut ait ille cum ratione insanire pergis occidis teipsum nec vides prorsus extra manum tuam consilium positam esse causam etiam extra curam tuam velle agi Vers 9. And they came to the place Mount Moriah where the Temple was afterwards built This was a little from Salem 2 Chron. 3.1 as Mount Calvary also was a little from Jerusalem And bound Isaac his son Who strugled not neither resisted though able for his age being twenty five year old as Josephus makes him others thirty three to have overmastered his old father He was
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
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
the several members of the Church Militant and Triumphant are but one Tabernacle The Covering of the Tabernacle was two-fold Inward and Outward whereby was signified the internal and external estate of the Church The glorious gate signified the hearts of God's people made glorious by faith whereby wee entertein Christ The Tabernacle fitly knit together by it's joints and rightly erected signified the Church of Christ fitly compacted by that which everie joint supplieth and making increas with the increas of God Ephes 4.16 Col. 2.19 The Veil signified the flesh of Christ whereby his Deitie was covered and a waie paved for us to heaven The Veil was filled with Cherubims to shew how serviceable the Angels are to Christ and his people The Holie of Holies shadowed out the third heaven into the which Christ onely entred and wee by him The Ark of the Covenant covered with gold figured Christ in whom the God-head dwelleth bodily and in whom are hid all the treasures of wisdom c. The Testimonie laid up in the Ark signified Christ the end of the Law which also hath it's testimonie from him The golden Censer signified that all our services must bee perfumed and perfected by Christ before they can bee accepted The golden pot of Manna in the side of the Ark was a sacrament of that eternal life that is laid up for us in Christ Col. 3.3 Aaron's rod blossoming was a sign of God's fatherlie affection whereby it com's to pass that wee bloom and flourish under the cross The Sanctuarie or Tabernacle of the Congregation was the waie into the Holie of Holies and signified the Church-Militant through which wee enter into heaven The brasen Altar for Burnt-offerings shadowed out the humanitie of Christ which is sanctified by his Deâ—tie and supported under all his sufferings for us The Altar of Incens signified that Christ appeareth for us before his Father and maketh all our services accepted by the sacrifice of himself once offered for sin The Table furnished with so manie loavs as there were Tribes in Israël signified that God keep 's a constant table in his Church for all believers The golden Candlestick with his seven lamps figured the glorious light of the Gospel whereby God hath shined in our hearts to give the light of the knowledg of the glorie of God in the face of Jesus Christ 2 Cor. 4.6 The Laver wherein the Priests washed themselves before they ministred in the Tabernacle signified that wee cannot draw nigh to God in his services without due preparation The outer Court signified the visible Church wherein hypocrites also partake of external privileges Lo these are the things typed out by the Tabernacle and and they cannot bee better understood then by God's own interpretation of them when hee saith Exod. 25. Let them make mee a Sanctuarie that I may dwell in the middest of them For in those words as learned Junius observeth is conteined an explication of all the above-said Cerimonies SECT IIII. Treating of Holie Times COncerning holie Times the Law is either general or special The general Law is partly concerning the most strict rest from all servile works and partly concerning the Sacrifices which were on those holie daies to bee offered The former figured that Rest whereunto God in his due time will bring us The later served not onely to exercise the Jews prone to excess with the hard yoke of great expens but also by the great charge they were at to shadow out the great worth of Christ far beyond all worldly treasures The special Law concerned 1. holie Daies 2. Holie Years Holie-daies were either quotidian or solemn And these later were partly the New-moons partly the Sabbath and partly the Feasts which Feasts were either more solemn as the Passover Pentecost and Feast of Tabernacles or less solemn as the Feast of Trumpets and the Feast of Attonement Holie years were 1. the Sabbatical or seventh year Or 2. the Jubilee or fiftieth year The explication of all these is as followeth 1. The continual Sacrifice was offered twice everie daie that the people might everie morning and evening bee admonished of their sin-guiltiness and withal might bee exercised in the remembrance and belief of the continual sacrifice of Christ for their sin It signified also our daily service or continual sacrifice of Prais and Holiness offered up to God in the name of Christ 2. The New-moon-sacrifice served to set forth that all our time and actions don therein are sanctified unto us by Christ 3. The Sabbath was a memorial of the Creätion it was also a type partly of Christ's resting in the grave and partly of our rest in Christ the begining whereof wee have here the perfection of it in heaven And whereas special order was taken that no fire should bee kindled on that daie it was to signifie that Christ his rest and ours in him was and should bee free from the fire of affliction 4. The holie Feasts were in general appointed for these ends and uses 1. To distinguish the people of God from other nations 2. To keep afoot the remembrance of benefits alreadie received 3. To bee a type and sigure of bâ—nefits yet further to bee conferred upon them by Christ 4. To unite God's people in holie worships 5. To preserv puritie in holie worships prescribed by God 5. The Passover of those that were clean celebrated in the begining of the year figured out the time manner and fruit of Christ's Passion The Passover kept by those that had been unclean signified that Christ profiteth not sinners as long as they persist in their uncleanness and so it figured out the time of repentance 6. At the Feast of Pentecost there was a daie of waving and of offering the First-fruits The former signified that the handful of our fruits that is our faith and good works are not accepted of God unless they bee waved by Christ our High-priest The later that God's blessings are to bee joyfully and thankfully received and remembred 7. The Feast of Tabernacles besides that it brought to minde the Israëlites wandering in the wilderness it did notably set forth the Church's pilgrimage in this present world which yet is so to bee thought on as that with greatest spiritual joie wee remember and celebrate our Redemption by Christ's death 8. The Feast of Trumpets signified that continual caus of cheerfulness and thankfulness that the Saints should have by Christ's death 9. The Feast of Attonement signified that the sins of God's people in their holie-meetings and daily services should bee expiated by Christ Moreover Attonement was also made for the most holie Place and for the Sanctuarie That signified that the visible heaven also was defiled by our sin and need bee purged by Christ's blood This that the Catholick Church is by the same blood of Christ made alone acceptable to God By the application that was made for several persons was set forth the applicatorie force of faith Furthermore that application and expiation was
cruel usage of his suffering Saints Micah 3.3 Heb. 11.35 and the dutie of all that have benefit by him to flea off the old man with his deceitful lusts Ephes 4.22 dealing thereby as the Turk dealt by him that betraied the Rhodes Lâ—unclav Hee presented unto him his promised wife and portion but withal told him that hee would not have a Christian to bee his son-in-law and therefore caussed his Baptized skin as hee called it to bee flaied off and him to bee cast into a bed strawed with salt that hee might get a new skin See Mark 9.49 Ver. 7. Fire upon the Altar That sire from heaven Lev. 9.24 which the Heathens apishly imitated in their Vestal fire Typing either the scorching wrath of God seising upon Christ or the ardent love of Christ to his and their zeal for him Ver. 8. In order upon the wood Shewing that Ministers must rightly divide and dispose the Word of God 2 Tim. 2.15 and evidently set forth Christ crucified Gal. 3.1 Ver. 9. Shall hee wash Shadowing Christ's perfect puritie Heb. 7. and our intire sanctification Ezek. 26.35 Heb. 10.22 Of a sweet savor unto the Lord The burning and broiling of the beasts could yield no sweet savor but thereto was added wine oil and incens by God's appointment and then there was a savor of rest in it Our praiers as from us would never pleas but as indited by the Spirit and presented by Christ they are highly accepted in heaven Ver. 10. A male without blemish But cursed bee that cosener that hath in his flock a male and sacrificeth unto God a corrupt thing Mal. 1.14 Ver. 11. On the side of the Altar northward Not Eastward as the Heathen sacrifices or to note the obscuritie of the Legal Cetimonies Ver. 12. In order See the Note on Vers 8. Ver. 13. Hee shall wash See the Note on Vers 9. Ver. 14. Turtle doves or young pigeons Old turtles and young pigeons are the best God must have the verie best of the best as beeing best-worthie Ver. 15. Wring off his head Or pinch it with his nail that the blood might go out without separating it from the rest of the bodie This figured the death of Christ without either breaking a bone or dividing the God-head from the manhood As also the skill that should bee in Ministers to cut or divide aright the word of truth Ver. 16. His crop with his feathers Or the maw with the filth thereof that is the guts which receiv the filth sent unto them from the maw was pluckt out and the blood strained at the side of the Altar this signified those clods of blood wrung from our Saviour before his oblation upon the Cross Ver. 17. Aâ—d hee shall cleav it That the inward part might bee laid on the fire See Psal 51.18 19. Mark 12.33 CHAP. II. Ver. 1. Of fine flour NO quantitie is here prescribed becaus it was a Free-will-offering onely it must bee fine no bran in it to shew the puritie of Christ's sacrifice Heb. 7.26 and of our services through him Mal. 3.11 By means of the oil of his Spirit and incens of his Intercession Ver. 2. Shall burn the memorial of it Whereby God was inminded as it were of the partie offering and acknowledging all his store to bee from God Ver. 3. Shall bee Aaron's and his sons As meat for them hence it was called a Meat-offering and sent them to Christ the meat that endureth unto life everlasting John 6.27 Ver. 4. Vnleavened cake mingled with oil Sinceritie is the mother of serenitie Truth of tranquillitie Ver. 5. Baken in a pan Afterwards parted in pieces and oil powred upon it signified the graces of God's Spirit wherewith Christ was fully annointed within and without Psalm 45.8 and wherewith wee should bee tempered and annointed 1 John 2.27 2 Cor. 1.21 Ver. 6. And pour oil thereon Jacob was the first wee read of that consecrated his offerings with oil Gen. 28.18 Probably hee had it from his predecessors Ver. 7. Baken in the frying-pan So My heart is frying of a good matter saith David Psalm 45.1 Ver. 8. Hee shall bring it unto the Altar God would have all their offerings brought to one Altar both to figure out the one onely all-sufficient-sacrifice of Christ and to teach all the faithful to consent in one and the same truth of the Gospel Ver. 9. Amemorial thereof Signifying the perpetual benefit of Christ's death to all believers Ver. 10. Shall be Aaron's and his son's Ministers maintenence Ver. 11. Nor anie honie Which hath a leavening virtue in it Sweet sins are to bee abandoned there will bee bitterness in the end Prov. 26.26 27. Ver. 12. Yee shall offer them i. e. With the first-fruits yee shall offer both leven Lev. 23.17 and honie 2 Chron. 31.5 Both which are somtimes taken in the better part Mat. 13.33 Cant. 4.11 Ver. 13. Shalt thou season with salt Called here the salt of Gods's covenant as signifying the covenant of God made with us in Christ who seasoneth us and make's all our services savorie See the Note on Mark 9.49 50. Ver. 14. Green ears of corn To signifie that God should bee served with the first-fruits of our age the primrose of our childe-hood CHAP. III. Ver. 1. Whether it bee male or female IN Christ there is neither male nor female but all one Gal. 3 28. Souls have no sexes In Thank-offerings the female also might pass to teach that God look's not so much to the worth of the gift as the honestie of the heart that offer 's it Leavened bread also in this case was accepted Lev. 7.13 Ver. 2. Vpon the Altar round about This signified that plenteous redemption by the blood of sprinkling Ver. 3. The fat that covereth the inwards Heartie thanks must bee given to God such as cometh not from the roof of the mouth but the root of the heart An aërie God bee thanked profiteth not Sing with grace in your hearts is the best tune to anie Psalm The voice which is made in the mouth is nothing so sweet as that which com's from the depth of the breast Ver. 4. With the kidnies Those seats of Lusts Earth lie members must bee mortified by the thankful Ver. 5. Vpon the burnt-sacrifice Which was first offered to teach us that sin must bee pardoned ere our Thank-offerings can bee accepted It is therefore ordinarily best to begin our praiers with confession of sin and petitions for pardon through Christ Ver. 8. Laie his hand See the Note on Chap. 1. v. 4. Ver. 9. The whole â—ump Which in those countrie-sheep is verie large yet not so large as those in America The world encompassed mentioned by Sr. Francis Drake as big as kine and supplying the room of horses for burthen or travel Ver. 11. It is the food That whereupon God himself seemeth to feed Psalm 50.13 Ver. 12. That yee neither eat fat nor blood Neither bee carnal nor cruel but let your souls delight in the
Vers 12. It shall be at the salt-Sea That is the Lake of Sodome called also Asphaltites and the dead Sea Josephus saith that an ox having all his legs bound will not sink into the water of this sea it is so thick Vers 17. Eleazar the Priest Pointing to the high Priest of the new Covenant by whom we have entrance into the promised inheritance whither he is gone before to prepare a place for us and hath told us that in his Fathers house are many mansions room enough CHAP. XXXV Vers 2. SVburbs These were for pasture pleasure and other Country-Commodities not for tillage for the Levites were to have no such employment Num. 18.20 24. Vers 6. That he may flee thither All sins then are not equal as the Stoicks held neither are all to be alike punished as by Draco's laws they were in a manner Those laws were said to be written not with black but with blood because they punished every peccadillo almost with death as idleness stealing of pot-herbs c. Aristotle gives them this small commendation that they are not worth remembrance but only for their great severity Vers 7. Shall be fourty and eight cities Thus the Levites were dispersed throughout the land for instruction of the people so ought Ministers of the Gospel who are fiâ—ly called the salt of the earth that being sprinkled up and down may keep the rest as flesh from rotting and putrisying Vers 8. From them that have many ye shall give By the equity of this proportion the richer are bound to give more to the Ministers maintenance then the poorer Let this be noted by those that refuse to give any thing to their Ministers because they have not those things the tithes whereof the law requires for this purpose See Gal 6.6 with the Note there Vers 15. Shall be a refuge Christ is our Asylum to whom running for refuge when pursued by the guilt of an evill conscience we are safe None can take us out of his hands If we be in Christ the Rock temptations and oppositions as waves dash upon us but break themselves Vers 16. So that he dye Though he had no intent to kill yet because he should have look't better to 't he is a murtherer he smote him purposely and presumptuously and the man dyes of it King James was wont to say that if God did leave him to kill a man though besides his intention he should think God did not love him Vers 18. The murderer shall surely be put to death This is jus gentium The Turks justice in this case will rather cut off two innocent men then let one offender escape Cartwr travels The Persians punish theft and man-slaughter so severely that in an age a man shall hardly hear either of the one or the other A severity fit for Italy where they blaspheme oftner then swear Spec. Europ Purchas and murther more then revile or slander like the dogs of Congo which they say bite but bark not And no less fit for France where Les ombres des defunde fieurs de Villemor within ten years 6000 gentlemen have been slain as it appears by the Kings pardons Byron Lord high-Marshal of France and Governour of Burgundy slew a certain Judge for putting to death a malefactor whom he had commanded to be spared Epitome hist Gall. pag. 275. For this he sued for a pardon and had it but not long after he turned traytor to his Prince that had pardoned him and was justly executed Vers 21. He shall surely be put to death And yet the Papists allow wilful murtherers also to take sanctuary who should as Joab was be taken from the altar to the slaughter Their hatred to Protestants is so deadly that they hold us unworthy to live on Gods ground fit for nothing but fire and fagot yea they send us to hell without bail or main-prize as worse then Turks or Jews They tell the people that Geneva is a professed Sanctuary of all roguery that in England the people are grown barbarous and eat young children that they are as black as Devils c. Vers 23. Or with any stone As at the funeral solemnities of Q. Anne a scholar was slain by the fall of a letter of stone thrust down from the battlements of the Earl of Northamptons house by one that was a spectatour Vers 25. Vnto the death of the high Priest Because he was amongst men the chief god on earth and so the offence did most directly strike against him Or rather because the high Priest was a type of Christ and so this release was a shadow of our freedom and redemption by the death of Christ CHAP. XXXVI Vers 1. ANd spake before Moses Who was their common Oracle to enquire of in all doubtful cases Like as at Rome C. Scipio Nasica whom the Senate by way of honor called Optimus had a house in the high-street assigned him at the publike charge quò faciliùs consuli posset that any man might go to him for counsel And surely as the Romane General never miscarried so long as he followed the advice of Polybius his historian so neither did or could this people do amiss if ruled by Moses who was the mouth of God vers 5. Vers 6. To whom they think best See Gen. 24.57 58. with the Note there Vers 7. Shall keep himself to the inheritance This was an excellent law to cut off quarrels strifes and law-suites and to frustrates those qui latrocinia intra moenia exercent as Columella said of the Lawyers of his time Vers 11. For Mahlah Tirzah and Hoglah c. The names of these virgins as one Interpreter elsewhere observeth seem to be not without mystery M. Ainsworth For Zelophehad by interpretation signifieth the shadow of fear or of dread his first daughter Machlah Infirmity the second Noah Wandering the third Hoglah Turning about for joy or Dancing the fourth Milcah a Queen the fifth Tirzah Well pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for we all are born as of the shadow of fear being brought forth in sin and for fear of death were all our life-time subject to bondage Heb 2.15 This begetteth infirmity or sickness grief of heart for our estate After which Wandering abroad for help and comfort we finde it in Christ by whom our sorrow is turned into joy He communicates to us of his royalty making us Kings and Priests unto God his Father and we shall be presented unto him glorious and without blemish Ephes 5.27 So the Church is beautiful as Tirzâ—h Cant. 6.3 Deo soli Gloria A COMMENTARY or EXPOSITION UPON The Fifth Book of MOSES CALLED DEUTERONOMY CHAP. I. Vers 1. These be the words which Moses spake ANd surely he spake thick if he spake as some cast it up this whole Book in less then ten dayes space Certain it is that he spake here as ever most divinely and like
both natural and civil honesty Neither shall a man put on That is say Stage-Players and those that plead for them a man shall not wear womens apparel ordinarily and daily so as women use to do But the word is Put on and so they do The same word is used of Davids putting on Sauls armour which yet he put off again presently So full saith One hereupon are our hearts of distinctions and shifts odia restringere ampliare favores to restrain hatreds as they call them that is the Commandements that make against them Vers 7. And that thou mayst prolong c. They were commanded to spare the damme because she represented the parents in bringing up of her young ones and if their dayes should be for that prolonged much more for this The Hebrews reckon this commandement for the least of all in Moses law and yet such a promise is annexed thereunto Vers 9. And the fruit of thy vineyard be defiled Heb. be sanctified per antiphrasin as Auri sacra fames and Anthony's fire is ignis sacer So a whore is called in Hebrew Kedesha of Kadash i. e. Holiness Deut. 23.17 by a contrary meaning as most unholy and unchaste Vers 10. Thou shalt not plough These laws were made to set forth how God abhorreth all mixtures in religion and how carefully men should keep their minds from being corrupted from the simplicity that is in Christ 2 Cor. 11.3 Vers 12. Wherewith thou coverest thy self Ne in motu â—liquid indecerum appareat Lust and malice are sharp-sighted 2 Sam. 11.2 2 Sam. 6.20 Vers 14. I found her not a maid Silvester Petra-sancta Jesuita calumniatur puellas plerunque corruptas nuptui dari in Reformato Evangelio Jesuita Vapulans pag. 146. Quod de Evangelio Romano ait Rivettus noster potiùs dici posset postquà m puellae dementarunt a vobis seducta sub vestibus cordulis nodosis spurcis vestris manibus fuerunt ligatae Papists falsly affirm that few maids amongst us come clear to marriage cujus contrarium verum est Vers 15. Then shall the father of the damosel Whose house hereby was dishonested and by whom his daughters honour was to be defended especially since childrens miscarriages reflect upon the parents and the daughters sin is the fathers shame Vers 16. And he hateth her Which is a monster in nature Ephes 5.28 29 Vers 17. These are the tokens Which in those countries seldome or never failed Vers 19. He hath brought up an evil name Which is a kind of murther Ezek. 22.9 God shall clear the innocency of his slandered servants Psal 37.6 Isai 54.17 As the eclipsed Moon by keeping her motion wades out of the shadow and recovers her splendour so shall it be with such Vers 20. And the tokens Nor any natural impediment can be proved as the Hebrews explain it Vers 22. With a woman married Adultery was punished with death because society and the purity of posterity could not otherwise continue amongst men Vers 24. Humbled his neighbours wife So called because betrothed quià nuptias facit consensus non concubitus as the Lawyers determine it Vers 25. And the man force her and lie with her It was a speech of Charles 5. Emperour If that impure fellow Farnesins who being the Popes General had forced many fair Ladies were here present I would kill him with mine own hand Nec vocem iracundiorem unquam ex Carolo auditam ferunt Parei hist prof medulla Never was he heard to speak so angerly The Lacedaemonian Common wealth was utterly ruined by a rape committed on the two daughters of Scedasus at Leuctra Vers 29. She shall be his wife Howbeit he must be humbled before the Lord for entring into his ordinance thorough the Devils portal CHAP. XXIII Vers 1. OR hath his privy member cut off As it is a barbarous custome at this day among the Turks to deprive divers Christian children of their privities supplying the uses of nature with a silver quill Turk hist This was first brought in amongst them by Selymus the second out of jealousie lest his Eunuches were not so chaste as they should have been in keeping their Ladies beds Such are usually effeminate and unfit to bear office _____ Shall not enter into the Congregation i. e. Shall not go in and out before the people as a publike Officer Sith such should be drained from the dregges and sifted from the brannes of the vulgar they should be eminent and eximious persons higher then the rest as Saul by head and shoulders Vers 2. A bastard shall not enter Utpote qui naâ—i sunt ex prostibulo plaâ—è iucerto patre sed certissima infamia 1 Sam. 20.30 Lest the reproach of his birth render him contemptible or lesse courageous lest some son of Belial set upon him as Saul did upon his son Jonathan and say Thou son of the perverse rebellious woman so of the base and beastly woman doe not I know that thou hast done this to the confusion of thy mothers nakednesse The mutinous Janizaries called their Emperour Bajazet the second drunkard beast rascal bastard Bengi that is Batchelour Turk hist or Scholler and told him moreover that they would teach him to use his great place and calling with more sobriety and discretion The English slighted and scorned their William the Conquerour because a bastard In spite also to whom and disgrace to his mother Arlet they called all whores Harlets The Jews at this day amongst other opprobrious words wherewith they spitefully load us they call all Christians Mamzer Goi that is Heathen bastards Our Saviour upon better grounds called them long since a bastardly brood Matth. 12.39 And their own Prophet Esay did the same thing long before Chap. 57. vers 3 4 and that for their prophane scoffing at the truth and the Professours thereof Yet who so forward as they to say We are not born of fornication no bastards Joh. 8.41 Vers 3. For ever i. e. This law is perpetual and indispensable so highly displeasing are many meer omissions of duty Omission of diet breeds diseases brings death so here Vers 4. Because they met you not As God takes notice of the least courtesie shewed to his people even to a cup of cold water to requite it so he doth of the least discourtesie even to a frown or a frump Gen. 4.6 See the Note there to revenge it _____ And because they bired c. See the Note on Num. 22.3 6. Vers 5. Nevertheless the Lord c. q.d. No thank to the wicked Moabites that Balaam blasted thee not as neither to Balaam whose tongue was meerly over-ruled by the Almighty and made to bless those whom he would gladly have cursed And thus still the Lord orders the worlds disorders turning dross into gold by a stupendious Alchymy and directing mens evill actions to a good end Hence it is that they fulfill though they intend no such thing but the satisfying of their own lusts Esay 10.5
would distinguish themselves from Brownists Are they not all or most of them borrowed out of Mr. H. Jacobs books who was but of yesterday The Antinomians usually call upon their hearers to mark it may be they shall hear some new truth that they never heard before when the thing is either false or if true no more then ordinarily is taught by others Vers 18. And hast forgotten God that formed thee Or that brought thee forth Here God is compared to a mother as in the former clause to a father So Jam. 1.18 Of his own will begat he us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought us forth and did the office of a mother to us which doth notably set forth his love and the work of his grace Vers 19. Of his sons and of his daughters Titular at least wherefore their sin was the greater What Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son Brutus This cut Caesar to the heart Vers 20. I will see what their end shall be This is spoken after the manner of men as likewise that vers 27. In whom is no faith i. e. fidelity as Matth. 23.23 there 's no trusting them or taking their words Vers 21. And I will move them to jealousie Thus God delights to retaliate and proportion jealousie to jealousie provocation to provocation So frowardness to frowardness Psal 18.26 contrariety to contrariety Levit. 28.18 21 c. With a foolish nation With the conversion of the Gentiles Rom. 10.19 which the good Jews could not easily yeeld to at first Act. 11.2 3. And the rest could never endure to hear of it See 1 Thess 2.15 16. At this day they solemnly curse the Christians thrice a day in their Synagogues with a Maledic Domine Nazarais They have a saying in their Tulmud Optimus qui inter gentes est dignus cui caput conteretur tanquam serpenti The best among the Gentiles is worthy to have his head broke as the Serpent had Yea they think they may kill any Idolaters Therefore Tacitus saith of them There was misericordia in promptu apud suos sed contra omnes alios hostile odium mercy enough toward their own but against all others they bare a deadly hatred Vers 22. For a fire See the Note on Chap. 10.4 Vers 23. I will spend mine arrowes Which yet cannot be all spent up as he feared of his Jupiter Si quoties peccent homines c. Vers 24. Burnt with hunger Which makes mens visages blacker then a coal Lam. 4.8 with burning heat i. e. With the burning carbuncle or plague-sore See Haba◠3.5 Vers 25. And terrour within Warring times are terrible times By the civil dissentions here in King Iohn's time all the Kingdom became like a general shambles or place of infernal terrours and tortures War saith One is a misery which all words how wide soever want compass to express It is saith Another the slaughter-house of mankind and the hell of this present world See the Note on Gen. 14 2. Vers 27. Were it not that I feared See vers 20. Lest their adversaries This is that likely that moves the Lord hitherto to spare England God hath dealt with us not according to his ordinary rule but according to his prerogative England if it may be so spoke with reverence is a paradox to the Bible Pererius the Jesuite commenting upon Gen. 15.16 If any marvel saith He why England continueth to flourish notwithstanding the cruel persecution just execution he should have said of Catholikes there I answer Because their sin is not yet full Sed veniet tandem iniquitatis complementum c. We hope better though we deserve the worst that can be But somewhat God will do for his own great Name and lest the enemy exalt himself Psal 140.8 and say Our hand is high the Lord hath not done this Vers 28. For they are a nation See the Note on Chap. 4.6 It was Chrysippus that offered that strict and tetrical division to the world Aut mentem aut restim comparandum Vers 29. Oh that this people were wise Sapiens est cui res sapiunt prout sunt saith Bernard That they would consider their latter end This is a high point of heavenly wisdome Moses himself desires to learn it Psal 90.12 David also would fain be taught it Psal 39.4 Solomon sets a Better upon it Eccles 7.2 Ierusalems filthiness was in her skirts because she remembred not her latter end therefore also she came down wonderfully Lam. 1.9 The kite by the turning of his tail directs and winds about all his body Consideratio fini◠tanquam caudae ad vitam optimè regendam confert Mr. Ward 's Sermons saith Berchorius I meet with a story of one that gave a prodigal a ring with a deaths-head with this condition that she should one hour daily for seven dayes together look and think upon it which bred a strange alteration in his life like that of Thesposius in Plutarch or that more remarkable of Waldus the rich Merchant of Lions c. Vers 30. How should one chase a thousand i.e. Howshould one of the enemies chase a thousand Israelites who had a promise of better things Levit. 26.8 but that having first sold themselves for nought Isai 52.3 they were now sold by God who would own them no longer Psal 31.7 8. Vers 31. For their Rock is not as our Rock We may well say who is a God like unto thee Mic. 7.18 Contemno minutulos istos deos modo jovem Jehovam mihi propitiumc habeam I care not for those dunghill-Deities so I may hav◠the true God to favour me Even our enemies Exod. 14.25 Num. 23.8 12. 1 Sam. 4.8 Vers 32. For their vine is of the vine Vitis non vinifera sed venenifera The vine is the wicked nature the grapes are the evill works So Isai 59.5 They hatch cockatrice egges and weave the spiders web vanity or villany is their whole trade he that eateth of their egges dyeth c. Look how the bird that sitteth on the serpents egges by breaking and hatching them brings forth a perilous brood to her own destruction so do those that are yet in the state of Nature being the heires of Original and the fathers of Actual sins which when they are finished bring forth death Jam. 1.15 Vers 33. Their wine i. e. Their works yea their best works prove pernitious to them not their own table only but Gods Table becomes a snare to the unprepared communicant he sucks there the poyson of aspes c. Iob 20 16. he eats his bane and drinks his poyson as Henry 7. Emperour was poysoned in the Sacramental bread by a Monk Pope Victor 2. by his Sub-deacon in his challice and one of our Bishops of York by poison put into the wine at the Eucharist Vers 34. Is not this laid up in store To wit for just punishment though for a while I forbear them The wicked man is like a thief which having stollen a horse rides