whereof is that Ministers bee no wine-blbbers or Alestakes 1 Tim. 3.3 Why should it bee said as of old They have erred becaus of wine and have gon out of the waie becaus of strong drink even the Priest and the Prophet Isa 28.7 Drunkenness is a crime in all but it 's a kinde of Sacrilege in Ministers And if other drunkards deserv double punishments for their misdemeanours as Aristotle judgeth first for their drunkenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lib. 3. c. 5 and then for the sin committed in and by their drunkenness what do drunken Priests Isa 56.12 Ver. 10. And that yee may put difference Drunkenness take's away the heart Hos 4.11 besot's and infatuate's rob's a man of himself and laie's a beast in his room Ver. 11. And that yee may teach The Priest's lips should both preserv knowledg and present it to the people even all the counsel of God Mal. 2.7 Acts 20.27 To give the knowledg of salvation by the remission of sins Luke 1.77 Ver. 12. Take the Meat-offering q. d. Think not that God hath cashiered you becaus hee hath corrected you neither refuse your meat out of a sullen sowrness but fall to your Meat-offering and take better heed another time Onely eat before the Lord. Deut. 12.18 Ver. 16. And behold it was burnt Passion for their dead friends had so transported the Priests that they knew not well what they did Wee use to saie Res est ingeniosa dolor but then it must not bee excessive as here and as 2 Sam. 18.33 Ver. 17. To bear the iniquitie This the sinner doth subjectively the Priest typically the Lord Christ really Ver. 19. Should it have been accepted God love's a cheerfull server Deut. 12.7 and 26.14 Mourners bread is polluted bread Hos 9.4 And Mal. 2.13 those unkinde husbands are blamed for caussing their wives when they should have been chearfull in God's service to cover the Lords altar with tears with weeping and with crying out so that hee regarded not the offering anie more This Aaron knew and allegeth for himself CHAP. XI Ver. 1. Vnto Moses and to Aaron MAgistrate and Minister must jointly see that God's laws bee duly executed Queen Elisabeth once in her progress visiting the Countie of Suffolk all the Justices of Peace in that Countie met her Majestie having everie one his Minister next to his bodie which the Queen took special notice of and thereupon uttered this speech that shee had often demanded of her Privie Councel why her Countie of Suffolk was better governed then anie other Countie and could never understand the reason thereof but now shee her self perceived the reason It must needs be so said shee where Moses and Aaron the Word and the Sword go together Ver. 2. These are the beasts which yee shall eat These and these onely 1. That yee may bee at mine appointment for your verie meat as who am chief Lord of all 2. That there may bee a difference betwlxt you and all other people 3. That yee may bee taught to studie puritie and know that the verie creatures are defiled by man's sin 4. That yee may have these things as a shadow of things to com Col. 2.16 17. Ver. 3. Whatsoever parteth the hoof and cheweth the cud To teach them to think upon God's commandments to do them Psal 103.18 cleansing themselvs from all filthiness of flesh and spirit 2 Cor. 7.1 Ver. 4. The camel The foolish Jews when they saw Mahomet arising in such power D. Hall's Peace-maker were straight readie to crie him up for their Messiah But when they saw him eat of a Camel saith mine Autor they were as blank as when they saw the hoped issue of their late Jewish Virgin turn'd to a daughter Ver. 5. And the conie Which hath his name in Hebrew from hiding himself in holes A weak but a wise creature Pro. 30.26 And wisdom is better then strength Eccles 9.15 The Hare that trust 's to the swiftness of her legs is at length taken and torn in pieces When the Conie that fleets to the rocks doth easily avoid the dogs that pursue her See Isa 40.30 31. Ver. 6. Becaus hee cheweth the cud but divideth not Meditation must end in practice as lessons of musick must bee practised and a copie not read onely but written after Ver. 7. And the Swine Anima sui data pro sale nè carnes putrescant said Cleanthes The Swine hath his soul for salt onely so hath the drunkard Ver. 8. Of their flesh yee shall not eat Not above the quantitie of an Olive saie the Jew-Doctors who will need 's bee mending magnificat adding to the Law Ver. 9. Whatsoever hath fins and scales The fins of the fish are for steering of their motion the scales for smoothness of passage Serm. 1. in die 8. And. for safegard for ornament Those onely are clean in the sight of God Qui squamas loricam habent patientiae pinnulas hilaritatis saith Bernard Ver. 10. Of all that move in the waters And yet swim also in the aër Like to these is the temporarie believer for that seeming to mount up in spiritual joies yet hee withall swimmeth yea batheth himself in the waters of sensual delights Ver. 11. They shall bee even an abomination To teach us that nothing is lawfull no not for our common use unless it bee sanctified by the word of God and praier 1 Tim. 4.5 Acts 10.35 Ver. 13. The Eagle Which yet is counted and called the king of birds and delight 's in high flying That which is highly esteemed amongst men is abomination before God Lu. 16.15 Ver. 14. And the vulture and the kite That feed upon carrion and dead carcasses and are emblems of greedie gripers and oppressors Ver. 15. Everie raven Unnatural to his young whom God himself heareth and feedeth Psal 147.9 though they crie with a harsh note and crie to God by implication and though the raven bee an inauspicate bird and a sign both of man's punishment and God's curs Isa 34.11 Ver. 16. And the owl and the night-raven Night-birds that hate the light or flie against it as bats do are an abomination Deeds of darkness are out of date now in the daies of the Gospel especially Rom. 13.12 13. Ver. 17. And the cormorant An unsatisfiable bird that fitly resembleth the divel who daily devour's souls and yet enlargeth his desires as hell Ver. 18. And the Swan Whose white fethers but black skin under them might serv to set forth the hatefulness of hypocrisie Ver. 19. And the Stork Which build's high Psal 104.17 but feed's low on fishes frogs and snakes and so might bee the rather rejected as unfit for food And the lapwing Which is worthily made an hieroglyphick of infelicitie becaus it hath as a coronet upon the head and yet feed's upon the worst of excrements It is pittie that the Saints that are brought up in scarlet should embrace the dunghill Lam. 4.5 that anie one that is
bless us in turning every one of us from our iniquities Acts 3.25 Vers 4. So Abram departed He had now enough having such precious promises though he had had nothing else He parted with his friends and kindred but is now become the friend of God and akin to Christ Let their money perish with them who esteem all the gold in the world worth one days society with Jesus Christ and his holy Spirit said that Noble Marquess Galeacius Caracciolus His life set forth by Master Crashaw who being Nephew to Pope Paul the fifth and a Prince of great wealth and power left all for Christ living and dying a poor exile at Geneva that he might enjoy the liberty of his Conscience and serve God according to the truth of the Gospel Remarkable is that which Calvin writes of him in his Dedicatory Epistle to him set before his Commentary upon the first to the Corinthians Etsi neque tu c. And Lot went with him Herein Abraham was more happy then Caracciolus For he being converted by Peter Martyrs Lecture on the first Epistle to the Corinthians and resolving thereupon to leave all and go to Geneva opened his minde to some of his most familiar friends and wrought upon them so far as they promised and vowed to accompany him c. But when they came to the borders of Italy and considered what they forsook they first looked back with Lots wife and then without any intreaty went back as Orphab so going out of Gods blessing into the worlds warm Sun Ibid. p. 11. as they say which yet they long enjoyed not For they were after taken by the Spanish Inquisition and forced to abjure Christian Religion being neither trusted nor loved of one side nor other And Abraham was seventy five yeers old when he departed So he continued a Pilgrim for a hundred yeers together Gen. 25.7 having ten sore tryals and every one worse then other Vers 5. And Abraham took Sarai his wife The faithful companion of all his travels and troubles One that did him good and not evil all her days Prov. 31. And although she suffered much hardship with him and for his sake and was oft put too 't yet she was not afraid with any amazement as many a woman would have been 1 Pet. 3.6 A valiant woman she was and no less violent then he for Gods Kingdom whereof Canaan was but a type Vers 6 7. And the Canaanite was then in the Land And the Lord appeared to Abram The sight of those wicked Canaanites might discourage him and unsettle his faith But then the sight of God relieved him he is the first man that God is said to appear to and the promise unto thy seed will I give this Land could not but put spirits into him and make his good old heart to dance Lâ—valtoes in his bosom When the poor soul even sinks sometimes at the sight of these Canaanites corruptions and despairs almost of a Conquest God lets in a beam of his own Light and comforts it with some cordial promise which is as Boaz was to Naomi A restorer of his life and a nourisher of his old age Ruth 4.15 Vers 8. And there builded he an altar to Jehovah Although the Canaanite was then in the land God hath promised when he cleanseth his Church that the Canaanite shall be there no more Zach. 14.21 Philip. 2 15. But while they are there we must shine as lamps amidst a crooked and cursed generation Holding forth the word of life as an ensign bearing up Gods name as a badge or beacon wearing his mark in our foreheads Rev. 9. the place of open profession setting up an altar even amidst Idolaters as Abraham and calling it Jehovah Nissi The Lord is my banner as Moses Exod. 17.15 Some that seemed to wish well to Edmund Allin Martyr bid him keep his conscience to himself and to follow Baruchs counsell Act. Mon. fol. 1796. Chap. 6. wherefore when ye see the multitude of people worshipping them behinde and before say in your hearts O Lord it is thou that oughtest onely to be worshipped These had more of Nicodemus in them then of Nathaniel Vers 8. And he removed from thence Because his building altars to Jehovah was offensive to the Canaanites Indeed it was a wonder they stoned him not but God restrained them And there he builded an altar to the Lord This was still his first care where ever he came and should be ours We are a Kingdome of Priests and have an altar Heb. 13.10 which is Christ who sanctifies the offering Matth. 23.19 By him therefore let us offer the sacrifice of praise to God continually Heb. 13.15 Imo altare extruamus non lapideum sed carneum in cordibus Vers 9. Going on still toward the South As toward the Sun whereby may be figured saith an Expositor his progresse in faith and grace as Prov. 8.14 2 Cor. 3.18 Vers 10. Abram went down into Egypt Which the Hebrews much condemn him for saying that it was out of distrust and that for this fault of his the Israelites suffered so long and hard bondage in Egypt But that 's but a rash judgement and as weak an argument For God though he must be trusted yet he may not be tempted But tempted he is First when men are too much addicted to the means as Thomas Secondly when they reject them as Ahaz who would not ask a sign though offered him it was not diffidence but obedience in Abraham to go down to Egypt that Granary of the world when now by the want of food in Canaan he found it was Gods will he should seek out Vers 11. Behold now I know that thou art a fair woman And yet she was now sixty five years of age wherein she was a figure of Jerusalem the mother of us all Gal. 4.26 with Cant. 1.14 and 4.1 Sarahs chief beauty was that of the hidden man of the heart as saith St. Pet. 1 Pet. 3.4 6. But outward beauty is very lovely and attractive Plato calls it the principality of nature Aristotle a greater commendation then all Epistles And being asked whether beauty were amiable He answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's a blinde mans question The Poet could say Gratior est pulchro veniens in corpore virtus That virtue hath a better grace That shineth from a vertuous face Howbeit Seneca saith he was out in that saying Ipsa magnum sui decuâ— est corpus suum consecrat Sen. Epist 67. for that Vertue needs no ornament more then she hath of her own but beautifies her self sufficiently and consecrates the body wherein she dwels But by the leave of so great a Philosopher I am of the Poets minde And although I grant that favour without grace Salvian Guâ—us praeter formam nihil unquam bonus laudavit Salust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Artax omnium hominum pulcher ait Aemil. Prob. Aeliaâ— var. hist l. 12. c. 1.
simplicitatem columbinam August Vers 8. Also he sent forth a Dove A bird that being swift and simple â—â—ai 60.8 willingly flies back to his Windows through â—ove and faithfulness to his mate and young Besides he fleeth a long while together and very near the ground and so was fitter for this service Josephus saith That he came into the Ark with his feet and wings wet and dirty which could not but be good news to Noah Vers 9. Psal 38.10 My heart paâ—tâ—th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Merchants run from Countrâ—y to Couanâ—y Buchâ—lâ— And the Dove found no rest No more doth mans soul Gods Turtle till it rest in God Domine saith Saint Augustine fecisti nos ad te ideoque cor nostrum inquietum est doneâ— requieverit in te Hic finis nostrae formationis saith another ut homo sit templum Dei Deus ara hominis How oft doth the good soul cry Oh that I had the wings of a Dove c. Or if that Oh will not set him at liberty she takes up that wo to express her misery Wo is me that I sojourn in Meshec c. Vers 11. In her mouth was an olive-leaf The olive never casteth her leaf and is greenest in the spring saith Pliny It might very well continue so under water during the flood It may also very well by an allegory set forth that Grace and Peace by Jesus Christ brought in the mouth of his Ministers in this Evening of the World Rom. 10.15 The Dove returned at first without her errand but sent again she brought better tidings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet The Man of God must not onely be apt to teach but patient in meekness instructing those that oppose themselves proving if at any time God will give them repentance All are not sent into the vineyard at the same hour of the day Holy Melancthon being himself newly converted thought it impossible for his hearers to withstand the evidence of the Gospel But after he had been a Preacher a while 't is said he complained That old Adam was too hard for young Melancthon And yet he wanted not afterwards the Seal of his Ministry For among many others converted by him was that sweet Saint George Prince of Anhalt whose house was Ecclesia Academia Curia Melch. Adam and whose heart was so upright with God his life so laudable amongst men that Melancthon once publikely defending the certainty of our future felicity by this Argument that godly men must be hereafter rewarded wicked men punished he named this pious Prince Scultet ex ore Bucholceri quâ— Melancthonis fuit auditor as an unquestionable example of such a man as might assuredly expect the promised Crown of Life eternal which God the righteous Judg will give to all his 2 Tim. 4.8 Vers 16. Go forth of the Ark Learn we of this holy Patriark to do all by Gods direction and not dare to attempt any thing without his warrant approving our selves to him in our comings in and goings out Psal 91. He hath charged his Angels with us so long as we keep the Kings high way Jere. 20.7 But if we go out of his precincts we go out of his protection Take counseâ— at his mouth and then we may safely say Lord if I be deceived thou hast deceived me This as at all times we have need to do so now especially when there is as 2 Chron. 15.5 〈◊〉 peace to him that goeth out nor to him that cometh in but great vexation upon all countries Nation being destroyed of Nation and City of City c. Vers 19. Every beast after their kinde Heb. after their families That is not confusedly and pell-mell as we say but distinctly and in order The Lyon with the Lyoness c. every male with his female the clean by themselves and the unclean by themselves And as these latter came to the Ark unclean and unclean they departed so do millions now-adays to the Ordinances A Preacher hath as much joy to see them there as John Baptist had to see the Pharisees thronging to his Baptism when he cryed out Matth. 3. O generation of vipers who sent for you who hath forewarned you c Vers 20. And Noah builded an altar to the Lord. This was his first care and so it was Abrahams where-ever he came It must be also ours after great deliverances especially Gods mercies are binders Beneficium postâ—lat officium He is content we have the comfort of his blessings so he may have the praise of them This Pepper-corn is all the rent he looks for O cover we Gods Altar with the calves of our lips Heb. 13.15 Psal 69.31 giving thanks to his name This will please him better then an ox that hath horns and hoofs Onely let it be done the first thing that we do after the receipt of a benefit which else will soon wax stale and putrifie as fish No part of the thank offering might be kept unspent to the third day Hezekiah wrote his song the third day after his recovery Noah was no sooner out of the Ark but he offered on his new-built Altar as well for testification of his thankfulness as for confirmation of his Faith in that Lamb of God slain and sacrificed from the beginning of the world 2 Cor. 5.19 God was now also in Christ reconciling this new world to himself Vers 21. And the Lord smelled a sweet savor Heb. a savor of rest Minimo capiâ—ur thuris honorâ— Deu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 1. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle followeth saying That Christ gave himself for us an offering and a sacrifice to God for a small of sweet savor Ephes 5.2 All our sacrifices are accepted for this of Christ which otherwise would be turned off with who required these things at your hands The sacrifice of the wicked is abomination to the Lord yea though he should bring thousands of rams Micah 6.7 and ten thousand rivers of oyâ— with those miscreants in Micah that by their munificence would fain have purcreants chased a dispensation to sin whereas Noah with his Oxe Ram Propter animalia multa vel grandia non placuit Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He-goat Turtle and young Pigeon laid in for him by God himself for this same purpose is highly accepted in that beloved One as Christ is called Eph. 1.6 The Lord said in his heart All his promises are heart-sprung the issue of a most faithfull and righteous will void of any the least insincerity and falshood whatsoever he speaks he speaks from his heart we may write upon 't The Eternity of Israel cannot lye 1 Sam. 15.29 I will not again curse the ground c for the imagination of mans heart As who should say Man doth but his kind now in committing evill before me He hath by his fall brought upon himself a miserable
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
larks while they gaze in a glass are taken in a day-net See the Notes on Chap. 6.2 and 26.7 Vers 3. And his soul clave unto Dinah He kickt her not out of doors as Amnâ—n did Tamar far sweeter to him in the ambition then in the fruition but to make amends as they call it by Marriage he seeks to go by the old Rule in that case Et dotet ducat Howbeit Marriage Gods ordinance is not to be entred into thorow the devils portal Vers 4. Get me this damosel to wife This is praise-worthy in Shechem as bad as he was that he correcteth his base-born love or lust rather by seeking to make her his wife not without consent of parents on both sides which in the Church of Rome is oft-times not regarded Children are a principal part of their parents possessions as Job's children were accounted by Satan yea a piece of themselves Matth. 15.22 Have mercy upon me that is upon my daughter Fit it is therefore that they should by the parents be disposed of in Marriage Vers 5. And Jacob heard To his very great grief and regret For she was his onely daughter a damosel of not above fifteen yeers of age The Hebrews say she was afterwards given to Job in marriage But that 's not likely for she is reckoned among those that went down to Egypt Gen. 46. And Jacob held his peace He felt Gods hand upon his back he therefore lays his own hand upon his mouth And herein he did better in ruling his own spirit then his sons did Prov. 16.32 Lam. 3.28 Levit. 10.3 Psal 39.10 that took the City vers 27. He sitteth alone and is silent saith the Prophet of the afflicted person So was Aaron so was David so was the Lord Christ as a sheep dumb before the shearer The Romanes placed the image of their goddess Angeronia upon the altar of Volupia with her mouth shut and sealed up Macrob. lib. 1. in Som. Scip. to signifie saith Macrobius that they that bridle their grief and say nothing shall by their patience soon attain to greatest pleasure Acts 19.35 16. Patience in the soul as the Town-clerk at Ephesus sends away mutinous thoughts as he did the many-headed multitude it quiets the boiling spirit as Christ becalmed the raging sea with Peace and be still it makes a David dumb a dumb shew but a very good one it says Cedamus leve fit quod benè fertur onus Vers 6. And Hamor the father of Shechem Unruly youth put their aged parents many times to much travel and trouble as Samson Shechem Paris c. Green wood is ever shrinking and warping whereas the well-seasoned holds a constant firmness Vers 7. The men were grieved Heb. exarserit cis nasus and very wroth A pair of unruly passions when combined especially they ride one upon the back of another as kine do in a strait passage and will make an Alexander kill his best friends such as he would afterwards have revived with the best and warmest blood in his own heart qui non moderabitur irae Infectum velit esse dolor quod suaserit mens Horat. Because he had wrought folly in Israel That is in the Church where fornication should not be once named much less committed Eph. 5.3 Sin is odious any-where most of all among Saints A thistle is unseemly in a garden filthiness in a vestal baseness in a Prince And yet by the malice of Satan there are many times more scandals in the Church then elsewhere such incest at Corinth as not among Heathens such folly in Jacob's family as not at Shechem or Seir. Sodom thy sister hath not done she nor her daughters as thou hast done thou and thy daughters Ezek. 16.48 This is lamentable Vers 8. And Hamor communed with them A fond father seeks to satisfie the lust of a loose son whom he should severely have punished Such parents are peremptores potius quà m parentes faith Bernard like apes that kill their young with culling them They shew their love as little as if by clapping their hands on their childrens mouthes to keep the cold winde from them they should strangle them to death A fair hand here maketh a foul wound when correction would be a kinde of cure Severitas tamen non sit tetra sed tetrica saith Sidonius For Sidonius lib. 4. Ep. 9. as a cur by tying waxeth fiercer and as new wine breaketh weak vessels so too much severity overthroweth and quite spilleth a tender minde Vers 9. And make ye marriages with us The world thinks we may do as they and what need we be so scrupulous and strait-laced But Saints must walk accurately by line and by rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as unwise but as wise having their feet where other mens heads are for the way of the wise is on high saith Solomon he goes a higher way to work then others he may not buckle and stoop to their base courses Singular things are conferred upon him singular things are expected from him An Israelite dare not yoke himself with any Sichemish heifer that bears not the yoke of Jesus Christ Those that stood with the Lamb had not defiled themselves with women c. Rev. 14.14 Nec aliunde noscibiles saith Tertullian of those Primitive Christians quà m de emendatione vitierum pristinorum Tertull. ad Scapulam They were distinguished from all others by their holy behaviour Vers 10. And ye shall dwell with us c. Thus the world tempts the Saints by offer of profits pleasures and preferments Sed surdo cantilenam For they answer the world as here We cannot do this thing vers 14. or as the children of Israel bespake the king of Edom Let us pass I pray thee thorow thy country We will not pass thorow the fields of profit or vineyards of pleasure c. we will go by the kings high-way chalked unto us in the holy Scriptures we will not turn to the right hand or to the left for any allurement or affrightment of thine until we have passed thy borders Num. 20.17 Vers 11 12 Ask me never so much dowry Heb. Multiply ye upon me vehemently Gen. 38.18 Unbridled affection spares for no cost so it may be satisfied Judah parted with his signet bracelets and staff to the harlot Herod that old fornicator bids the dancing damosel ask what she will Demosth to the half of his kingdom One there was that would not buy repentance so dear as the harlot demanded But those miscreants in Micah will give any thing for a dispensation to live in sin they offer thousands of rams and ten thousands of rivers of oil Micah 6.7 yea the sons of their body for the sins of their souls Vers 13. deceitfully and said Because he had c. Therefore they thought they had reason to do as they did Satan doth so bemist men many times that they think they
over-joyed with the plain dealings of his friends and counsellors as of Mecoenas Ver. 25. And Moses chose Not without the peoples consent Deut. 1.13 14. Ver. 27. Into his own land An honest man's heart is where his calling is such a one when hee is abroad is like a fish in the air whereinto if it leap for recreation or necessitie yet it soon return's to his own element CHAP. XIX Ver. 1. Into the wilderness of Sinai A Place where were manie bushes and briars Here they received â—he Law which like briars and brambles pricketh and pierceth the consciences of evil livers And this sell out 430. years after the Promise made to Abraham not to disanul the Promise Gal. 3.17 but to advance it and that guilt beeing discovered and everie mouth stopped Rom. 3.19 wee might acknowledg the riches of free Grace and Mercie Ver. 2. For they were departed See the Note on Chap. 18.5 Ver. 3. And Moses went up See the note on Chap. 3.6 Ver. 4. On Eagles wings The Eagle beat 's her young ones out of their sluggish nest that they may learn to flie there was somwhat to do to bring Israël out of Egypt Munster in Schol. in Deut. 32.11 ex R. Solomon The Eagle carrie's her young upon her wings and not between her talons as other birds do openly safely speedily So did God his Israël beeing choice and charie of them all the waie securing them also from their enemies who could do them as little hurt as anie can do the Eagle's young which cannot bee shot but through the bodie of the old one Som by Eagles here understand Moses and Aaron who are so called saie they propter acumen intelligentiae altitudinem vitae for the sharpness of their understanding and the loftiness of their lives See the Note on Deut. 32.11 Ver. 5. If yee will obeie my voice indeed As I am good to you indeed and not in pretens or profession onely Nathanaël was an Israëlite indeed John 1.47 And Caleb fulfilled after God or fully followed him so did not Solomon 1 King 11.6 Ver. 6. A kingdom of Priests A holie state such as shall bee all satiated with fatness Jer 31.14 See the Notes on 1 Pet. 2.9 Rev. 1.6 Ver. 7. Laid before their faces Or plainly proposed the minde of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so did Paul Acts 17.3 So must Ministers Ver. 8. All that the Lord hath spoken Sed quid dignum tanto feret hic promissor biaâ—u How easily over-ween wee our own abilities Pollicitis dives quilibet esse potest Words are good cheap Ver. 9. And believ thee Without suspicion of an imposture such as was that of Mahomet Ver. 10. Sanctifie them to daie and to morrow Men must com before God with the best preparation they can get Hee will bee sanctified in all them that draw nigh unto him This the blinde Heathens saw and therefore said Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship not God by the by but with all possible preparation Hence they had their coena pura before their solemn sacrifices Bucholcer Numa nihil rerum sacrarum cives voluit neglectim agere Hinc solenne illud Hoc agite The Ministers likewise in the Primitive Church prepared the people's mindes by saying Sursum corda Lift up your hearts Cyprian de Oratione Chrysost Basil and the Deacons used to call upon the people in these words Oremus attendamus Let us praie let us attend Ver. 11. Against the third daie That is three daies hence on the daie of Pentecost Ver. 12. That yee go not up into the Mount God love's at once familiaritie and fear saith a learned Divine familiaritie with him in our conversation D. Hall and fear of him in his commands Hee love's to bee acquainted with men in the walks of their obedience yet hee take 's state upon him in his ordinances and will bee trembled at in his Word and Judgments Ver. 13. They shall com up to the Mount i. e. To the bottom of the Mount to the foot thereof Vers 17. See the Note on Heb. 12.20 Ver. 14. And washed their clothes In token of washing their hearts and cleansing themselvs from all filthiness of flesh and spirit The Gentiles also washed Plaut in Alul. Act. 3. scen 6. Tertul. cap. 11. de Orat. that they might go to sacrifice and the Primitive Christians before Praier Ver. 15. Bee readie against the third daie If the word of a Command exspected such readiness what shall the word of Promiss c. Com not at your wives For the Legal uncleanness that was in it Lev. 15.18 1 Sam. 21.4 figuring the filth of original sin Ver. 16. There were thunders and lightnings The Law was delivered in this terrible manner partly to procure reverence to the Doctrine of it and partly to set forth the Nature and Office of it which is to terrifie and thunder-strike offenders Ver. 17. To meet with God Who came with ten thousands of his Saints as Moses that climbed up that hill Deut. 33.2 and alone saw it saie's And if hee thus gave the Law how shall hee require it at the last daie Ver. 18. The Lord descended upon it in fire This fire wherein the Law was given is still in it and will never out Deut. 33.2 Ver. 19. Moses spake Yet not without horror Heb. 12.21 Ver. 20. And Moses went up As a Mediator between God and his people Gal. 3.19 with Acts 7.38 A Mediator Moses was not of Redemption as Christ that Mediator of the new Covenant and suretie of a better Testament Heb. 7.22 and 9.15 but of receiving the Law and delivering it to the people for which end here hee went up Ver. 21. And manie of them perish As the men of Bethshemesh did for prying into the Ark. 1 Sam. 6.19 Arcana Dei sunt Arca Dei Calvin God's secrets are his Ark. Eorum quae scire nec datur nec fas est docta est ignorantia scientiae appetentia insaniae species Not to know what is not fit to know is a learned ignorance to desire to know in that case is a kinde of madness Hee that curiously searcheth into God's Majestie shall bee oppressed of his glorie Ver. 22. And let the Priests The first-born of the familie which before the Levitical Law had the Priest-hood Sanctifie themselvs With a singular care above that of the rest of the people Much is required of Ministers Ver. 23. The people cannot com up i. e. Siquid ego aut capio aut sapio they cannot that which I know not teach thou mee Ver. 24. Away get thee down Abundans cautela non nocet It is fit that men should know and keep their distance Thou and Aaron with thee These onely who were types of Christ's Princely and Priestly office might com up unto the Lord. CHAP. XX. Ver. 1. God spake all c. ALL the Ten are of divine autoritie Papists disanulling the second that yet they may
the Covenant the Seals Ministers c. But alas are not these blessings amongst us as the Ark was amongst the Philistims rather as prisoners then as privileges rather in testimonium ruinam quà m in salutem Rather for our ruine then reformation Ver. 28. Fortie daies and fortie nights Moses Elias and Christ those three great Fathers met glorious in Mount Tahor Abstinence merit 's not but prepare's the best for good duties Hee wrote That is Weems Exer. God wrote as som will have it Ver. 29. The skin of his face shone God hereby assuring the people that hee had inwardly inlightned him for their better instruction Ver. 30. And they were afraid This was another manner of Brightness and Majestie then that which sate in the eies of Augustus and of Tamerlan whose eies so shone as that a man could hardly endure to behold them without closing of his own and manie in talking with them and often beholding of them became dumb which caussed them oft-times with a comlie modestie to abstein from looking too earnestly upon such as spake unto them Turk histâ— fol. 236. or discoursed with them Ver. 33. Hee put a veil on his face And had more glorie by his veil then by his face How far are those spirits from this Christian modestie which care onely to bee seen and wish onely to dazle others eies with admiration not caring for unknown riches This veil signified the Laws obscuritie and our infidelitie Ver. 34. But when Moses went in Hypocrites on the contrarie shew their best to men their worst to God God see 's both their veil and their face and I know not whether hee hate's more their veil of dissimulation or face of wickedness CHAP. XXXV Ver. 1. And said unto them These c. HEE often go's over the same things as the knife doth the whetstone Good things must bee repeted sicut in acuendo 'T is Moses his own metaphor Deut. 6.7 Ver. Six daies shall work bee don This dutie is so oft inculcated to shew the necessitie excellencie difficultie of well doing it Ver. Yee shall kindle no fire sc For the furtherance of the work of the Tabernacle or at least that is not of absolute necessitie It might also signifie that in the kingdom of heaven wee shall bee set free from all the fire and scorching heat of affliction Ver. 22. And brought bracelets Glad they had anie thing of price to dedicate to God and to seal up their thankfulness for this re-admittance into his love and favor See the Note on Matth. 9.10 Nazianzen put this price upon his Athenian learning wherein hee was verie famous that hee had somthing of value to part with for Christ Ver. 32. And to devise curious works This also cometh forth from the Lord of Hosts Lib. 23. who is wonderful in counsel and excellent in working Isa 28.29 Plinie make's mention of som famous Painters whose rare pieces were Oppidorum opibus venditae Sold for so manie Towns-wealth A certain artificer set a watch-clock upon a ring that Charls the Fifth wore upon his finger Sphinx philos pag. 90. King Ferdinand sent to Solyman the Turk for a present a wonderful globe of silver of most rare and curious device daily expressing the hourly passing of the Time the motions of the Planets Turk Hist fol. 713. the change and full of the Moon lively exepressing the wonderful conversions of the Celestial frame To which I may well add that admirable invention of Printing a special blessing of God to mankinde CHAP. XXXVI XXXVII c. Ver. 2. And Moses called Bezaleel GOd qualified them Mâ—ses called them Ministers also must have an outward calling too See Acts 13.1 2 3. Heb. 5.4 and bee sent ere they preach Rom. 10.15 And whereas 1 Cor. 14.31 It is said Yee may all prophecie the meaning is All yee that are Prophets may But are all Prophets 1 Cor. 12.29 Ver. 7. And too much Thus in outward ordinances of service and for the making of a worldlie sanctuarie Heb. 9.1 they could do and over-do So John 6.28 They said unto him What shall wee do that wee may work the works of God Men would fain have heaven as a purchase I would swim through a sea of brimstone said one that I might com to heaven at last But what said our Saviour to those questionists John 6 This is the work of God that yee believ on him whom hee hath sent And what said Luther Walk in the Heaven of the Promiss but in the Earth of the Law that in respect of Believing this of Working Manie poor souls can think of nothing but working themselvs to life Do wee must all righteousness but rest in none but Christ's Ver. 8. And everie wise-hearted man Let no man look upon this and the following Chapter as an idle repetition nor saie as one said once Did wee not know that all Scripture was divinely inspired wee should bee readie to saâ—e Quandoque bonus dormitat Homerus But know that here is see forth a Table Index or Inventorie of what Moses and the workmen did in obedience to God's command for everie particular about the Sanctuarie This Inventorie was taken by Ithamar at the commandement of Moses Et sic in archivum Ecclesiae relatum and so laid up in the charter-hous of the Church for the use of posteritie See the Notes on Exod. 26. and consider that saying of an antient Prosper Epist ad Augustin Necessarium utile est etiam quae scripta sunt scribere nè leve existimetur quod non frequenter arguitur CHAP. XL. Ver. 36. The Children of Israël went THe Jews conceiv that this Cloud that led Israël through the wilderness levelled mountains raised vallies and laid all aflat that it burnt up bushes and smoothed rocks and made all plain c. See Luke 3.5 Isa 4.5 A COMMENTARIE OR EXPOSITION UPON THE Third BOOK of Moses called LEVITICVS CHAP. I. Vers 1 And the Lord called A Continuation of the former Historie from the rearing of the Tabernacle to the numbering of the people beeing the historie of one moneth onely Ver. 2. Bring an offering Whereby they were led to Christ as the Apostle sheweth in that excellent Epistle to the Hebrews which is a just Commentarie upon this Book Ver 3. Burnt sacrifice A whole-burnt-offâ—ring Heb 10.6 purporting whole Chriâ—â— uffering for us Isa 53 12 and our sacrificing our whole selvs to him â—s a reasonable service Rom. 12.1 Ver. 4. And hee shall put his hand As acknowledging his own guilt and transferring the same upon Christ resting upon him with full assurance of faith handfasting us unto him Ver. 5. And bee shall kill the bullock The Priest shall kill it for it was death for anie man to offer his own sacrifice so it is still for anie to com to God otherwise then in and by Christ Ver. 6. And hee shall flaie the burnt-offering To shew the grievousness of our Saviour's sufferings the
man troubled in minde told him that their religion afforded more comfort to the conscience then ours and that becaus it had and exercised a power to pardon sin M. Ley his patteâ—n of pietie p. 145. which our Ministers neither did nor durst assume to themselvs CHAP. VII Ver. 1. Of the trespass-offering Heb. A Sham Piaculum quo peccatum expiabatur How it differed from the sin-offering is hard to determine Ver. 2. In the place See the Note on Chap. 1.11 Ver. 3. That covereth the inwards My son give mee thy heart See Psal 51.6 Jer. 4 14. Ver. 4. And the two kidneys See the Note on Lev. 3.4 Ver. 7. As the sin-offering is They were distinct then See vers 1. Ver. 8. The Priest shall have to himself It is a sign of gasping devotion when men are so streight-handed to their Ministers who should have part of all Gal. 6.6 Ver 9. And all the meat-offering Which seem's to bee so called partly becaus it went as meat unto the Priest the laborer is surely worthie of his meat Mat. 10.10 but principally as leading to Christ whose flesh is meat indeed John 6. Ver. 10. Have one as much as another In their father's hous was bread enough Put mee I praie thee into one of the Priests offices that I may cat a piece of bread 1 Sam. 2.36 This the Tirshata would not suffer those turn-coats to do Ezra 2.63 But how hard put tooâ—t was that poor Priest that answer'd young Pareüs Vita Parei per Philipp filtum primo oper tomâ— praefixa asking him an alms according to the custom of those times Nos pauperi fratres nos nihil habemus an piscimus an caro an panis an misericordia babemus Ver. 11. Sacrifice of peace-offering Or Paie-offering See Psal 116.14 I will paie or I will perfect Fitly for a vow till paid is an imperfect thing Ver. 12. Vnlevened cakes There must bee sinceritie in all our services for els God will not once look at them Ver. 13. Levened bread Lo levened bread will pass in a peace-offering God for Christs sake reject's not the services of his Saints though tainted with corruption August Peccata nobis non nocent si non placent Wine is not thrown awaie for the dregs nor gold for the dirt that cleav's unto it Ver. 14. For an heav-offering So called becaus it was heaved and lifted up before the Lord in token that they received all from him and did acknowledg all to be due to him Ver. 15. Eaten the same daie Thanks must bee returned whiles mercies are fresh lest as fish they putrefie with keeping Eaten bread is soon forgotten Hezekiah wrote his song the third daie after his recoverie Jehosuphat gave thanks first upon the ground where hee had the victorie calling it Berachah and three daies after again at Jerusalem 2 Chron. 20. See David's Now Now Now I will paie my vows Psalm 116.14 15. Ver. 17. On the third daie Foreshadowing the resurrection of Christ on the third daie whereby all legal Cerimonies were abolishâ—d and had no use in the Church but by accident as hee who buildeth a vault letteth the centrels stand till hee put in the keiâ—-stone and then pulleth them awaie Ver. 18. It shall bee an abomination Kept beyond the time and so uneatable unsacrificeable prophane stinking Ver. 19. Shall not bee eaten Becaus not fit to represent Christ Ver. 20. Having his uncleanness upon him To the unclean all things are unclean c. Tit. 1.15 See the Note Ver. 21. Cut off from his people Confer 1 Cor. 11.27 28 29. Ver. 22. And the Lord spaâ—e unto Moses This is ost repeted to draw attention and get autoritie See 1 Thes 2.13 Ver. 23. No manner fat See the Note on Levit 3.12 Ver. 24. Vsed in anie other use Though not in Sacrifice Mudwals may bee made up of any refuse matter not so the wals of a Church or Palace Ver. 25. Shall bee cut off i. e. Shall bee liable to God's judgments Ver. 26. Yee shall eat no manner of blood This signified 1. That wee should learn to honor holie things and not to make a mock of them by employing them to common use 2. That wee should bee most careful not to shed man's blood for the satisfying of our lust See Levit. 17.11 12. with Gen. 9.4 5. and Deut. 12.13 Ver. 29. Vnto the Lord Not kill it in the Camp though there they might eat it Ver. 30. His own hands Teaching them that they must live by their own faith Hab. 2.5 May bee waved Or Shaken to and fro which signified the shaking of our lips in giving thanks to God Hos 14.2 Heb. 13.15 16. which yet must bee fetcht lower then the lips even from the bottom of the heart the deeper the sweeter The voice that is made in the mouth is nothing so sweet as that which com's from the depth of the brest Ver. 31 32. The brest shall bee Aarons and the right shoulder To note that men must give their brests and shoulders affections and actions even their whole selvs first to the Lord and then to us Ministers by the will of God as those famous Macedonians did 2 Cor. 8.5 that so they may bee sani in doctrina sancti in vita sound in doctrine and holie in life Ver. 34. For the wave brest and the right shoulder This might further signifie saith one that Christ Jesus heaved up for us both brest and shoulder that is wisdom and strength to all his elect Priesthood whose portion hee is 1 Cor. 1 30. Or it might note saith another that Ministers should both take care figured by the brest and pains signified by the shoulder And therefore the high-priest did to that end wear the names of the Tribes upon his shoulders and upon his brest Ver. 35. This is the portion of the anointing That is of the anointed Priests and that becaus they were anointed to the office Here Origen according to his manner turn's all into allegories and mysteries and tel's us of a three-fold sens of Scripture 1. Literal 2. Moral 3. Mystical comparing them to the gridiron frying-pan and oven used in dressing the meat-offering Allegorias spumam scriprurae vocat Luth. in Gen. 3. p. 67. vers 9. of this Chapter But this itch of all allegorizing dark and difficult texts hath no small danger in it And I may doubt of Origen as one doth of Hierom Vtrùm plus boni peritiâ lingâ—arum quâ excelluit an mali suis allegoriis in quibus dominatus fuit Ecclesiae Dei attulerit Amama Antâ—batb whether hee did more hurt or good to the Church CHAP. VIII Ver. 1. And the Lord spake SEE the Note on Lev. 7.22 And for the rest of the Chapter read the Notes on Exod. 28. 29. 30. Ver. 3. And gather thou all the congregation Ministers are to bee ordeined in the publick Assemblie Acts 14.22 that the people may shew their approbation profess their purpose of
much magnified Moses to them but for their envy We cannot devise to pleasure Gods servants so much as by despiting them Quisquis volens detrahit famae meae nolens addit mercedi meae saith Augustine He that willingly detracteth from mine honour doth though against his will adde to my reward Vers 8. And the similitude See the Note on Exod. 33.20 Vers 9. And he departed Yea wo also to them when I depart from them Hos 9.12 then all evills come in as by a sluce the final absence of God is hell it self Vers 10. Miriam became leprous How scaped Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 3. ad Coloss for the dignity of the Priesthoost he was spared saith Chrysostom Rather he met God by repentance and so disarmed his indignation and redeemed his own sorrow CHAP. XIII Vers 1. ANd the Lord spake Yeelding to the peoples importunity and winking at their infidelity for he had before spyed out the land for them Ezek. 20.6 and searched it out Deut. 1.33 but that satisfied them not seeing was with them believing See Deut. 1.22 Vers 2. Every one a ruler amongst them That might be as Vriah and Zachariah Isai 8.2 Faithfull witnesses for lying lips become not a Prince Prov. 17.7 Vers 3. By the commandement of the Lord That is by his permission See the Note on vers 1. Gods command was that they should forthwith without any further search go up and possesse the land Deut. 1.21 Now wicked men are esteemed unjust because they act against Gods command though according to his decree like as believers are esteemed just not because they obey Gods decree but his command Vers 6. Caleb A hearty man according to his name as Bishop Hooper Martyr was called hearty Hooper and as one of our Richards was called Coeur Delion Vers 16. And Moses called Oshea the son of Nun Jehoshua His name was now changed from save us O God to God shall save us Under the law which brings us as it were into a wilderness we may desire wish and pray that there were a Saviour but under the Gospell we are sure of salvation and that our Iehoshuah hath bound himself to fulfill all righteousness for us Vers 17. Go up into the mountain This was the great mountain of Seir which incloseth Palestine on that side Vers 22. Was built seven years before Zoan And so was one of the ancientest cityes of the world seeing it did contend with the Ancientest and chiefest city of Egypt Isai 19.11 Hebron signifies an association there lay buried those three reverend couples Abraham and Sarah Isaac and Rebecca Jacob and Leah Gen. 39.41 Here David began his raign over Israel 2 Sam. 2.1 and hither came Mary to visit Elizabeth Luk. 1.39 Vers 23. And they bare it between two Christum utrique portamus ut botrum Israelitae tum illi qui adventum Christi antecesserunt tum nos c. So Christ is born between the believers of both Testaments Vers 27. In vita Camilli And this is the fruit of it Plutarch tells of the Gaules that after they had once a taste of the sweet wine of the grapes that grew in Italy they enquired in what country such sweet wine was And after they had understood where such grapes grew they would never be at rest till they had got that country Sextus Rufus writing of Cyprus saith Cyprus famosa divitiis paupertatem populi Rom ut occuparetur solicitavit Cyprus by her wealth tempted the Romans to sieze it into their hands The pearles usually cast out with the floud In vita Caesar and gathered with the ebbe drew Caesars affection for the conquest of Britain as Suetonius saith God hath given us here a grape of the heavenly Canaan to edge our desires Vers 28. Nevertheless the people be strong Thus many amongst us wish very well to Heaven speak glorious things of it and could gladly go to it but there is a lyon in the way they complain with these Male-contents of the strength of the Anakims and the impossibility of the conquest It is a hard thing doubtless to watch continually against a Spirituall enemy to keep up the banks against the sea of lusts and passions to bear daily crosses without stooping to carry the cup of prosperity without spilling to climb the hill of good duties without fainting to go against the croud without sweating to bear the reproach of Christ without buckling c. But hard though it be should we be discouraged The sweetness of the honey makes the beares break in upon the hives contemning the stings The Merchant refuseth no adventure for hope of gain the hunter shrinketh at no weather for love of game the souldier declineth no danger for desire of spoil The sweetness of Gods face though to be seen only in the dark glass of the ceremonies cheared up those good souls in their hard and tedious travell to Zion Psal 84.6 c. CHAP. XIIII Vers 3. VVere it not better for us to return into Egypt How could that be better It is our wisest way to crush the very first insurrections of unruly passions do not great stormes rise out of little gusts to smoother the smoke thereof which else will fume up into the head and gather into so thick a cloud as we shall soon lose the sight of our selves and what is best to be done Vers 4. Let us make a Captain Thus they proceed from bad to worse Passions like heavy bodies down steep hills once in motion move themselves and know no ground but the bottome Whether this people did make them such a Captain for such a purpose is uncertain but howsoever their very intention of doing it is charged upon them as if they had done it Neh. 9.16 17. Vers 9. They are bread for us q.d. We shall make but a breakfast of them So that valiant Prince of Orange told his souldiers at the battell of Newport when they had the sea on the one side and the Spaniards on the other that they must either eate up those Spaniards or drink up that sea Vers 10. But all the congregation bad stone them This is merces mundi this is the fruit of Ochloeratie that rule of rascality as one calls it Vers 11. Ere they believe me Vnbeliefe is the root of rebellion and Apostacy Heb. 3.12 Vers 12. And I will make of thee a greater nation Here God offered Moses a private fortune which he prudently refuseth because God should be a loser by it And surely saith a Divine as God was displeased with Balaam for going though he bad him go so the Lord would not have taken it so kindly of Moses if he had taken him upon the offer he made in a time of his heate against his people Vers 13. Then the Egyptiuns shall hear it And they will soon make comedyes out of the Churches tragedies Vers 14. And they will tell it The proverb is Oculus fama non patiuntur jocos A mans eye and
the Lady Jane Gray whose excellent beauty adorn'd with all variety of vertues as a clear sky with stars as a Princely Diadem with jewels gave her the stile of Eruditionis pietatis modestiae delicium and Queen Elizabeth in whom besides her sex there was nothing woman-like or weak as if what Philosophy saith the souls of those noble creatures had followed the temperament of their bodies which consist of a frame of rarer rooms of a more exact composition then mans doth and if place be any priviledg we find theirs built in Paradise when mans was made out of it Besides in Christ Jesus there is neither male nor female but all are one souls having no sexes and whosoever are Christs are Abraham's seed and heirs according to the promise Gal. 3.28 29. Vers 11. A statute of judgment A standing law a standard for all cases of like kinde in that policy at least for we cannot consent to Carolostadius who contended in foro jus ex Mose dicendum esse that all other national and municipal laws were to be abolished and that all courts were now to pass sentence according to Moses's laws Hic non intellexit vim naturam Christianae libertatis This man knew not the extent of Christian liberty saith Melancthon Vers 12. See the land It was somewhat to see but oh how fain would he have entred the Land and could not we shall have in heaven not only vision but fruition we have it already in Capite-tenure in Christ our head and husband who will not be long without us it being part of his heaven that we shall be where he is Ioh. 17.24 and enjoy God which is heaven it self whence in Scripture God is called Heaven I have sinned against heaven Malim praesente Deo esse in inferno quam abseute Deo in Coelo Luth. in Gen. 30. And I had rather be in Hell and have God present then in Heaven and God absent saith Luther Vers 13. Gathered to thy people To that great Panegyris the general Assembly and Church of the first-born in heaven Heb. 12.23 to that glorious Amphitheatre where the Saints shall see and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Chrysostome hath it Look yonder is Peter and that is Paul c. we shall sit down with Abraham Isaac and Iacob have communion with them not only as godly men but as Abraham Isaac and Jacob Vers 14. For ye rebelled Sin may rebel in the Saints but not raign neither is it they that rebel but sin that dwelleth in them dwelleth but not domineereth Vers 16. The God of the spirits of all flesh Thou Lord that knowest the hearts of all men Act. 1.24 See the Note there Artificers know well the nature and properties of their own work Deus intimior nobis intimo nostro CHAP. XXVIII Vers 2. MY offering He is owner of all and of his own we give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said that great Emperour And my bread Called their bread for their souls that is the bread for their natural sustenance common bread when not rightly offered So Ier. 7.21 God in scorn calls their sacrifice flesh ordinary flesh such as is sold in the shambles So at the Lords Supper impenitent communicants receive no more then the bare elements panem Domini Aug. but not panem Dominum In their due season Which for 38. years they had intermitted Get a settlement or Sabbath of spirit or else God shall be but ill if at all served Vers 3. This is the offering See the Note on Exod. 29.38 39. Vers 9. And on the Sabbath day Every day should be a Sabbath to the Saints in regard of ceasing to do evil learning to do well but on the seventh-day-Sabbath our devotion should be doubled ' Debet totus dies festivus a Christiano expendi in operibus sanctis said Robert Grosthead Bishop of Lincoln In decalog praecep 30. long since The whole Sabbath should be spent in Gods service Psal 92. titled a Psalm for the Sabbath mentions morning and evening performances vers 2. Variety of duties may very well take up the whole day with delight Besides God gives us fix whole dayes Now to sell by one measure and buy by another is the way to a curse Vers 11. And in the beginning of your moneths Thus they had their daily weekly monethly yearly addresses unto God that they might ever be in communion with him and conformity unto him by this continual intercourse On the new-Moons they rested Amos 8.5 feasted 1 Sam. 20.5 heard the Word c. 2 King 4.29 Vers 17 18 19 c. See the Notes on Exod. 12.18 and on Levit. 23.7 c. CHAP. XXIX Vers 1. ANd in the seventh moneth This Sabbath-moneth as it were had as many feasts in it as were celebrated in all the year besides So that as the Sabbath is the Queen of dayes so was this of moneths It is a day of blowing See the Note on Levit. 23.24 Vers 7. And ye shall have See Levit. 16.19 with the Notes Vers 12. And on the fifteenth See Levit. 23.34 35 c. with the Notes There the feasts were prescribed and here the sacrifices belonging to them are described Vers 17. And on the second day ye shall offer twelve c. In every of these seven-dayes-sacrifices one bullock is abated Hereby the Holy Ghost might teach them their duty to grow in grace and increase in sanctification that their sins decreasing the number of their sacrifices whereby atonement was made for their sins should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings c. as One well observeth Hac caeremoniâ significabat Deus gratiam suam de die in diem crescere it a nempe ut minuatur vetus homo novus augeatur c. saith Alsted till the very ruines of Satans castles be as most of our old Castles are almost brought to ruine Vers 18. After the manner That is in manner and form aforesaid The Manner is that that makes or marrs the action as a good suite may be marred in the making so a good duty there may be malum opus in bona materia Jehu's zeal was rewarded as an act of justice quoad substantiam operis and punished as an act of policy quoad modum agendi for the perverse end Yea David for failing in a ceremony only though with an honest heart suffered a breach instead of a blessing 1 Chron. 15.17 Idolaters also went on in their own manner Amos 8.14 as their idol-Priests prescribed The manner of Beersheba liveth that is the form of rites of the worshipping in Beersheba as the Chaldee paraphraseth CHAP. XXX Vers 1. ANd Moses spake unto the heads Because they were in place of judicature and had power either to bind◠men to their vowes or set them at liberty Vers 2. If a man vow a vow unto the Lord God is the proper object of a vow Psal 76.11 Papists vow