Egypt also it is reported that it is so fruitful a Country ut cunctos mortales pascere deos ipsos excipere hospitio salvâ re posse gloriaretur It was anciently called publicum orbis horreum the worlds great barn as some forraign Writers have termed our Country the Court of Queen Ceres the granary of the Western world the Fortunate Island the Paradise of Pleasure and garden of God The worst is that as Aristotle was wont to tax his Athenians that whereas they were famous for two things Laert. l. 5. c. 1. the best land and the best laws frumentis uterentur legibus nequaquà m they abused their plenty and lived lawlesly so it may be said of us that we live in Gods good land but not by Gods good laws Vers 10. Then thou shalt blesse rarae fumant foelicibus arae Solomon's wealth did him more hurt then ever his wisdom did him good But that should not have been Solomons Altar was four times as big as Moses his Exod. 27.1 to teach us that as our peace and prosperity is more then others so should our service in a due proportion Vers 11. Beware that thou forget not the Lord By casting his words behind thee Psal 50.17 and not considering the operation of his hands Isai 5.12 fulness breeds this forgetfulness laden bodies leaden minds Vers 12. And hast built goodly houses Haec suâ—t quae nos invitos faciunt mori These are the things that make us loth to die said Charles 5. Emperour to the Duke of Venice who had shewed him the stateliness of his Palace and Princely furniture Vers 13. When thy silver and thy geld Which what is it else but white and red mould the guts and garbage of the earth wonder it is surely that treading upon it we should so much esteem it Well if siâ—ver and gold be our happiness then it is in the earth and so which is strange nearer hell which the Scripture placeth in the deep then heaven which all know to be aloft and so nearer the Devil then God Vers 14. Then thy heart be lifted up The Devil will easily blow up this blab in the rich mans heart whose usual diseases are earthly-mindedness and high-mindedness Prosperity makes men proud secure impatient Ier. 22.21 In rest they contract much rust Vers 15. Who led thee thorow c. Good turns aggravate unkindnesses and our offences are increased by our obligations Vers 16. Who fed thee God will give his people Tertull. de patient pluviam â—scatilem petram aquatilem Psal 78.20 24. he will set the flint abroach and rain corn from heaven rather then they shall pine and perish Vers 17. My power As that great dragon of Egypt lying at ease in the swoln waters of his Nilus saith Ezek. 29.2 Habac. 1.16 My river is mine own I have made it for my self Vers 19. ye shall surely perish Idolatry is a land-desolating sin Judg. 5.8 CHAP. IX Vers 1. HEar O Israel It was all their business at present to hear and yet he excites them so to do by an Oyez as it were He knew their dulness and the din that corruption maketh in the best hearts how soon sated men are with divine discourses and how little heed they give to the most wholsome exhortations Let a child be never so busie about his lesson if but a bird flie by he must needs look where he lights so c. Vers 2. The children of Anak Hence seems to come the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a King for these great men were lookt upon as so many little Kings See the Note on Gen. 6 4. Vers 3. As a consuming fire The force whereof is violent and irresistible Who is able to stand before this holy Lord God Wo unto us who shall deliver us c said those crest-faln Philistims at the sight of the Ark 1 Sam. 4.8 So The sinners in Zion are afraid fearfulnesse hath surprized the hypocrites Who among us say they shall dwell with this devouring fire meaning God who amongst us shall dwell with everlasting burnings Esay 33.14 Vers 4. For my righteousnesse We are all apt to weave a web of righteousness of our own to spin a threed of our own to climbe up to heaven by to set a price upon our selves above the market to think great thoughts of our selves and to seek great things for our selves Coelum gratis non accipiam saith One Merit-monger I will not have heaven for nothing and Redde mihi aeternam vitam quam debes saith Another Give me heaven for thou owest it me How blasphemous is that direction of the Papists to dying men Conjunge Domine obsequium meum cum omnibus quae Christus passus est pro me Joyn Lord my righteousness with Christs righteousness How much better was it with those ancient Papists here in England to whom upon their death-beds the ordinary instruction appointed to be given was that they should look to come to glory not by their own merits but alone by the vertue and merit of the passion of our Lord Jesus Christ D. Vshier serm on Eph. 4.13 that they should place their whole confidence in his death only and in no other thing c. Those Justiciaries that seek to be saved by their works Luther fitly calls the devils Martys they suffer much and take much pains to go to hell and by their much boasting haec ego feci haec ego feci they become no better then Faecès saith he wittily It is a good observation of a reverend Divine Mr. Cotton on Cantic p. 217. that the Church in the Canticles is no where described by the beauty of her hands or fingers Christ concealeth the mention of her hands that is of her works 1. Because he had rather his Church should abound in good works in silence then boast of them especially when they are wanting as Rome doth 2. Because it is he alone that worketh all our works for us Isai 26.12 Hos 14.8 Vers 6. Vnderstand therefore We are wondrous apt to wind our selves into the fooles-paradice of a sublime dotage upon our own worth and righteousness otherwise what need so many words here to one and the same purpose The Scripture doth not use to kill flies with beetles to cleave straws with wedges of iron to spend many words where's no need Vers 7. Ye have been rebellious against the Lord Nothing is so hard as to be humbled for man is a proud cross creature that would be something at home whatever he is abroad and comes not down without a great deal of difficulty Hence it is that Moses so sets it on here and with one knock after another drives this naile home to the head that he might cripple their iron sinewes bring their stiffe necks to the yoke of Gods obedience and make them know that he was Iehovah when he had wrought with them for his Name sake not according to their wicked wayes nor according to
outstrip them are too forward they that fall short of them are deeply censured Vers 7. Now therefore restore Let knowledge reforme what ignorance offended in The times of ignorance God winked at but now commandeth all men every where to repent Act. 17.30 As a Master when he sets up his servant a double light expects more work and better We have a priviledg not onely above the blinde Ethnicks but above the Church of the Old Testament The sea about the Altar was brazen 1 King 7.23 And what eyes could pierce thorough it Now our sea about the Throne is glassie Rom. 4.6 like to Chrystall clearly conveying the light and sight of God to our eyes God hath destroyed the face of the covering cast over all people Esa 25.7 And we all with opeâ— face beholding as in a glass the glory of the Lord must see to it that we be changed into the same image from glory to glory 2 Cor. 3.18 If those good souls passed from strength to strength Psal 84.7 travelling many a weary step to see the face of God in Sion in the obscure glass of the Ceremonies vae torpori nostro wo to us if now that such a light is sprung up we walk not as children of that light To know heavenly things is to ascend into heaven Prov. 30.3 4. And to know our masters will is a great talent of all other there is a much in that Luke 12.48 But then not to do his will so known is to be beaten with many stripes None so deep in hell as your knowing men because they imprisoned the truth which is as a Prophet from God in unrighteousness Rom 1.18 they kept it in their heads as rain in the middle region Sapientes sapien ter descendunt in infernum Bern. not suffering it to warm their hearts or work upon their affections therefore came wrath upon them to the utmost None are oftner drowned then they that are most skilfull in swimming So none sooner miscarry then men of greatest parts For he is a Prophet and he shall pray for thee The proper work of a Prophet Jer. 27.18 If they be Prophets let them intreat the Lord they shall be heard when others shall not as the fathers blessing is most effectuall as the child could not be raised till Elisha came himself nor the sick be healed till the Elders of the Church be called for Jam. 5.14 The Apostles divided their time betwixt praying and preaching Act. 6.4 So did the Priests of the Old Testament Deut. 33.10 They shall teach Jacob thy judgements they shall put incense before thee As with every sacrifice there was incense so should every Ministeriall duty be performed with prayer St. Paul begins his Epistles with prayer and proceeds and ends in like manner What is it that he would have every of his Epistles stamped with by his own hand but prayer for all his people 2 Thess 3.17 18. Thou shalt surely dye So dear to God are his Saints that he grievously punisheth even Kings for their sakes as Jehoram in his bowels with an incurable disease 2 Chron. 21.18 Non desunt qui ad phthiriasin referunt quo avâ—s quoque ipsius Herod mag periit Beza Annot in Act. 12. Oroâ—ius He protested siquam sui corporis partem Lutherianismo sciret insectam revulsurum illicè ne longiùs serperet Sleid. Comment l. 9. Act Mon. 1914. the two Herods by the lousie malady Maximinus the Emperor a cruell persecutor cast upon his bed of sickness by God was glad to crave the prayers of the Church as Eusebius relates it Valens being to subscribe an Order for the banishment of Basil was smitten with a sudden trembling of his hand that he could not Afterward he was burned to death by the Gothes whom he had corrupted by sending them Arrian teachers The putting out of that French Kings eyes which promised before with his eyes to see Anne du Bourg one of Gods true servants burned who seeth not to be the stroke of Gods own hand Then his son Francis not regarding his fathers stripe would needs yet proceed in the burning the same man And did not the same God give him such a blow on the ear as cost him his life As for Charles the ninth author of the French massacre though he were wittily warned by Beza to beware upon occasion of that new Star appearing in Cassiopeia Novem 1572. which he applied to that Star at Christs birth and to the infanticide then with Tu verò Camdens Elis sol 165. Herodes sanguinolente time yet because he repented not God gave him blood to drink as he was worthy for the fifth moneth after the vanishing of this Star Constans fama est illum Act. Mon. fol. 1949. dum è variis corporis partibus sanguis emanaret in lecto saepe volutatum inter terribilium blasphemiarum diras tantam sanguinis vim projecisse ut paucas post horas mortuus fuerit This Charles the ninth in the massacre of Paris beholding the bloody bodies of the butchered Protestants Spec. bel sac p. 248. and feeding his eye upon that wofull spectacle is said to have breathed out this bloody speech Quam bonus est odor hostis mortui Another great Queen seeing the ground covered with the naked carcasses of her Protestant Subjects said M. Newcomâ—n Fast Serm. 27. Like Hannibals O formosum spectaculum De Alexandra Josephus Act Mon. fol. 1 901. that it was the bravest peece of Tapestry that ever she beheld but it was not long that she beheld it Our Queen Mary though non naturâ sed Pontiâ—iciorum arte ferox Ipsa solùm nomen regium ferebat caterùm â—mnem regâ—i potestatem Pharisaei possidebant dyed of a Tympany or as some by her much sighing before her death supposed she dyed of thought and sorrow either for the loss of Callice or for the departure of King Phillip This King going from the Low-countries into Spain by Sea with resolution never to remove thence fell into a storm in which almost all the Fleet was wracked his houshold-stuffe of very great value lost and himself hardly escaped Hist of Coun. of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do protesting that he had rather have no Subjects then Lutheran Subjects Whether it was this Phillip or his successor I cannot certainly tell But Carolus Sexibaâ—â—â— tells a lamentable story of one of those two Phillips Hear him else Vlcerum magnitudinem multitudinem acorbitatem fatorem lecto tanquam durae crucâ— â—â—â—o integra affixionem ut in nullam prope commoveri partem possit acres continuosque annâ—r um sex podagrae dolores febrim 〈◊〉 cum dupâ—ici per anâ—os 〈…〉 intima Carot Sâ—ribâ—n Instit princip c. 20. adeoque ossiâ—â—â— medullas depascentem gravissimam 22. dierum dysenteriam quâ— nâ—c moram darâ—t nec detersionâ—m admitteret perpetua
the Gospel to England that he would have no nay at Gods hands He many times continued kneeling and knocking so long together Ibid. that he was not able to rise without help His knees were grown hard like camels knees as Eusebius reports of James the Lords brother 2 Cor. 12. Paul prayed thrice that is often till he had his desire Nay Paulus Aemylius the Roman General being to fight against Perses King of Macedony when as he had sacrificed to his god Hercules and it proved not to his minde Sabellicus he slew twenty several sacrifices one after another and would not give over till in the one and twentieth he had descried certain arguments of Victory Surely his superstition shames our indevotion his importunity our faint-heartedness and shortness of spirit Surely as painfulness of speaking shews a sick body so doth irksomness of praying a sick soul Vers 27. What is thy name As if the Angel should say Thou art such a fellow as I never met withal Titles of honour are not worthy of thee Kneel thou down Jacob rise up Israel Thou art a conqueror Bucholc if ever any were Factus teipso fortior Creatore tuo superior O quà m hic honos noâ— est omnium Vers 28. No more Jacob but Israel That is Not onely or not so much Jacob as Israel Both these names he had given him of striving and strugling All Gods Israel are wrestlers by calling Eph. 6 Nuâ—quam bella boâ—â—s â—unquam discrimina desunt 12. and as good souldiers of Jesus Christ must suffer hardship Nothing is to be seen in the Shulamite but as the appearance of two armies maintaining civil broils within her The spirit would always get the better of the flesh were it upon equal terms but when the flesh shall get the hill as it were of temptation and shall have the winde to drive the smoke upon the eyes of the combatant and so to blinde him upon such a disadvantage he is overcome For it is not flesh and blood onely that we wrestle against whether we take the Apostles meaning for the weakness of our nature or the corruption of it but against principalities against powers c. against many mighty malicious adversaâ—ies spiritual wickednesses in high places that are above us and hang over our necks Wherefore we have more then need to take unto us the whole armour of God and to strengthen our selves with every piece of it whether those of defence as the girdle of truth Eph. 6.14 the brest-plate of righteousness the shooes of peace and patience the shield of faith the helmet of hope or those of offence as the sword of the spirit and the darts of prayer At no place must we lie open for our enemy is a serpent If he can but bite the heel he will transfuse his venom to the heart and head Gods Spirit in us sets up a standard Isai 59.19 The Apostle sounds the alarm Arm arm Eph. 6. The holy Scripture is our Armory Cant. 4.4 like Solomons tower where hang a thousand shields and all the weapons of strong men God himself is the' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that both ordaineth and ordereth our temptations with his own hand as he dealt with Jacob. And the Lord Christ stands over us Acts 7. as he did once over Steven with a crown upon his head and another in his hand with this inscription Vincenti dabo To him that overcometh Revel 2. will I give c. Fight but with his arms and with his armour and we are sure to overcome before we fight for he hath made all our foes our footstool and hath caused us to triumph 2 Cor. 2.14 Let therefore the assaults of our already-vanquished enemies not weaken but waken us let their faint oppositions and spruntings before death encourage us or rather enrage us to do them to death we are sure to be more then conquerours D. Ussier de Britan. Ecclâ—sâ— primord p. 332. and to have Victoriam Halleluiaticam as the Britains fighting for their Religion had once against the Saxons and Picts in this kingdom Vers 29. And he blessed him there That was a better thing to Jacob then to answer his curious request of knowing the Angels name So when the disciples asked our Saviour Acts 1.6 Wilt then at this time restore again the Kingdom to Israel It is not for you to know the times saith he but ye shall receive the holy Ghost that 's better for you c. vers 8. God sometimes doth not onely grant a mans prayer but fulfil his counsel Psal 20.4 This if he do not because we sometimes ask we know not what yet some better thing we shall be sure of Zech. 10.6 I will strengthen the house of Judah and they shall be as if I had not cast them off and I will hear them Vers 30. I have seen God face to face Christ would not tell Jacob his name to lift up his minde above what he saw of him and to insinuate that his name was Wonderful his essence incomprehensible Judg. 13.17 18 And whereas Iacob said here he had seen God face to face he means onely praesens praesentem as Moses spake with God mouth to mouth Num. 12.8 He saw not Gods Majesty and Essence Isai 8.17 1 Tim. 6.16 for he is a God that hides himself and dwells in the light unapproachable But he saw him more apparently and manifestly then ever he had done before We can see but his back parts and live we need see no more that we may live God that fills all saith Nazianzen though he lighten the minde yet flies before the beams thereof still leaving it as it is able in sight to follow him draws it by degrees to higher things but ever interposeth between it and his incomparable Essence as many vails as were over the tabernacle Some created shape some glimpse of glory Jacob saw whereby God was pleased for present to testifie his more immediate presence but not himself Vers 31. He halted upon his thigh Yet had the blessing So Gods people are promised an hundred fold here with persecution that 's tied as a tag to the profession of Christianity No heaven can be had without tribulation Christ our Captain had a bloody victory of it Gal. 6. 1 Cor. 12. Joh. Manl. loc com 127. Paul bare in his body the marks or scars of the Lord Jesus and glories in these infirmities as he calls them These are Gods gems and precious ornaments said Munster to his friends pointing them to his sores and ulcers wherewith God decketh his children that he may draw them to himself This he said a little before his death At death saith Piscator God wrestles with his people laying hold on their consciences by the menaces of the Law They again resist this assault by laying hold upon God by the faith of the Gospel well assured that Christ hath freed them from the curse
us take our journey The Hebrews note that Esau speaks in few Iacob more fully because it is the guise of proud stately persons to speak briefly and hardly to bring forth half their words The poor speaketh supplications saith Solomon Prov. 18.23 but the rich answer roughly Vers 13. If men should over-drive A pattern of a good Pastor ever to have an eye to the weak ones and so to regard all in his flock as he over-drive not any Zech. 4.10 Rom. 14.1 Who hath despised the day of small things Weak ones are to be received but not to doubtful disputations Novices are not to be put upon the austerities of Religion Matth. 9.15 Christ preached as they were able to hear Mark 4.33 Peter was specially charged to look to the lambs Ioh. 21.15 Christ bears them in his bosom and gently leads those that are with young Isai 40.11 Vers 14. Vntil I come to my lord to Seir Which yet he never meant say some it was but an officious lye saith Tostatus Others think that he did go to Seir though it be not recorded It is like he purposed to go but was otherwise warned by God as the wisemen were Matth. 2. or necessarily hindered as Saint Paul was in many of his intended journeys Vers 15. Let me finde grace That is Condescend unto me and leave none Vers 16. On his way unto Seir Whither God had sent him aforehand to plant out of Jacobs way He was grown rich desired liberty and saw that his wives were offensive to the old couple therefore he removed his dwelling to mount Seir and left better room for Jacob who perhaps had intelligence thereof from his mother by Deborah and so was the rather willing to return Vers 17. built him an house and made boothes So did his posterity at their going out of Egypt Exod. 12.37 and for a perpetual memorial thereof Tuguria a tegeâ—do dicta were appointed to keep a yeerly feast of boothes or tabernacles Lev. 23.34 made of green boughs of trees in praise of God who had now vouchsafed them better houses And here one would wonder M. Th. Goodw. saith a Divine that all along during the raign of David and Solomon who gave a pattern of and built the Temple and all those succeeding reformers there should something be omitted about this feast of tabernacles till their return from Babylon Yet so it was Neb. 8.16 17. This feast was kept as 't is thought by Solomon 2 Chron. 7.8 and by these same Jews Ezra 3.4 yet not in this manner Neh. 8.14 Now they had learned by sad experience to keep it aright in dwelling in boothes by having been lately strangers out of their own land to signifie which and profess themselves strangers as this Syrian ready to perish Deut. 26.5 their father was now at Succoth was the intent of that feast and that rite of it dwelling in boothes This is intimated vers 17. They did read also out of the law c. vers 19. which till then they had not done Vers 18. Came to Shalem Or came safe and sound to Shechem as the Chaldee interprets it Vers 19. Sic pecunia a pecude For an hundred pieces of money Heb. lambs as we call Angels Jacobusses because stampt with the image of a lamb So Josh 24.32 Job 42.11 Vers 20. And he erected there aâ— altar 1. As a memorial of the promises and a symbol of Gods presence 2. As an external profession of his piety 3. That he might set up God in his family and season all his worldly affairs with a rellish of Religion CHAP. XXXIV Vers 1. Went out to see the daughters of the land VVHo went abroad at this time with timbrels to play say the Hebrews kept a solemn feast saith Iosephus Hence Dinah's desire to see them But what saith S. Bernard Si tu otiosè spectas otiosè non spectaris tu curiosè spectas sed curiosiùs spectarâ—s Dinah's wanton gadding and gazing on others gave occasion to the adulterer to look and lust after her See the fruit of her needless jetting abroad to see fashions and novelties The name of a virgin in the Original tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin and the apple of the eye Mars viâ—et banc visamquâ— cupit potiturque cupita Ovid. Jer. 9.6 Bond. in Horat. is derived from the house hiding shadow lockt treasure apple of the eye to teach them to refrain ill company and idle gadding Young women are taught to be keepers at home Tit. 2.2 As when they come abroad among men they must be if not vailed as at Venice yet clothed and in their right mindes as that Demoniack Luk. 8.35 And this not onely in winter that they take no cold but in the summer that others take no heat from them which may rather burn them then warm them as Shechem here did Vers 2. saw her he took her and lay with her Vt vidit periit By those windows of the eyes and ears sin and death often enter thorow them the devil throws balls of wild-fire into the soul and sets all into a combustion Visus colloquium contactus osculum concubitus do too oft one succeed another See to the Cinque-ports if ye would keep out the enemy Shut up the five windows if ye would have the house the heart full of light saith the Arabian proverb Joseph's mistress cast her eyes upon him but when she laid hands on him she was the more inflamed and set agog as it were The viewing touching or familiar talking with a woman either without necessary occasion or then Time well spent by M. Ezek. Culverwel â— pag. 53. without prayer for holy affection is dangerous saith a grave Divine Thou maist not look intently upon what thou maist not love Democritus the Philosopher pulled out his eyes that he might not look upon forbidden beauties This was no part of his wisdom But it shall be ours by mortification to pluck the wanton eye out of old Adam and to set it sober into the new man to get that oculum irretortum that well-ordered eye that Job had Chap. 31.1 that Joseph had that Gregory Nazianzen had who could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tutor his eyes that Charles the fifth Emperour of Germany had who would shut the casements Saepé clausit â—enestram â—e inspiceret formosiores soeminas c. Parci hist profan p. 908. when at any time he saw fair women afar off or heard that such were to pass by his window It is not safe to pry into the beauty of a fair woman Circe may inchant us the Cockatrice slay us with her sight Let her not take thee with her eye-brows saith Solomon as
Martyrs But the Cause and not the Punishment makes the Martyr Samson and the Philistims died together sed diverso fine ac fato Multum interest saith Augustine qualia quis qualis quisque patiatur Vers 25. On the third day Which is the worst day to those that are wounded the critical day as the Chirurgeons call it Wicked men are witty to take their opportunity to act villany Vers 26. And they slew Hamor and Shechem This is commended in Apocryphal Judith Chap. 9.2 for zeal which the Canonical Scripture condemneth for self-will and Iacob on his death-bed cursed it for cruelty and blessed himself from their assembly Gen. 49.6 7. Quest But why doth he not more sharply reprove it here Answ First he considered Gods just judgement on the Shechemites who without the knowledge and faith of God had profaned the Sacrament of Circumcision A sin that God suffereth not to pass without a sensible check in his dearest children how much less in strangers and enemies The Donatists 1 Cor. 11.29 30 that cast the holy clements of the Lords Supper to dogs were devoured of dogs He that came without his wedding-garment was taken from the table to the tormenter Secondly Iacob gave place for present to his sons rage and fury Discretion in the choice of seasons for reproving is no less necessary then zeal and faithfulness in reproving Good Physitians use not to evacuate the body in the extremities of heat and cold Good Mariners do not hoise up sail in every winde Vers 27. Because they had defiled their sister So it was just in God though unjust in the instruments who were therefore cursed by Iacob Gen. 49.7 but yet not rejected by God His election is of free grace and not of foreseen faith or works Vers 28. They took their sheep c. One onely sinned all suffered A little leaven leaveneth the whole lump All the Corinthians were tackt with 1 Cor. 5.2 6. and taxed for the incestuous mans offence because they bewailed it not repressed it not He knew what he did that prayed for pardon of his other-mens-sins Vers 29. And all their wealth Or power For in a mans wealth is his power yea it is his tower of strength Prov. 18.10 11. and so much he is valued at as he is able to disburse See the Notes on Chap. 31.1 And spoiled even all that was in the house So dealt Minerius at Merindol Charles the fifth at Magdeburg the bloody Papists at the Parisian Massacre But when the Lord came to make inquisition for blood Psal 9.12 he remembred them He drew Articles of enquiry against them as strict and as critical as ever the Spanish Inquisition and dealt with them accordingly Cambyses lighting off his horse Justin after he had been shewing great cruelty to them of Athens his sword flew out of the seabberd and slew him If these brethren in iniquity sped better they may thank a good God whose terrour fell upon the adjacent Cities For they did enough to undo not themselves onely but their father and his whole family It was good counsel to such that Tertullian gives to bloody Scapula Si nobis non parcis tibi parce si non tibi Carthageni See thou undo not thy self and thy City by thy cruelty to Christians Vers 30. Cùm in auimo tum in rationihus Jun. Ye have troubled me In minde and state and many such trouble-houses and trouble-towns there are abroad All places are full of them and so is hell too There God will trouble them another while as he did Achan Josh 7.25 when he will shew mercy to such Iacobs in whose families that is committed that they abhor Methe mispar I being few in number So the Saints were ever a little flock a poor few to the many Jewels nothing so much in bulk as lumber strangers few in respect of home dwellers sons of God few to common subjects When Christ came to his own Joh. 1.12 Joh. 1. his own received him not He wondered at one good Nathaneel and set an ecce upon him as a rare bird Vers 31. Should he deal with our sister as an harlot Why no But should you therefore speak so big to your father and deal so cruelly with your Confederates whom you first cozened into a Covenant and then basely butchered when not able to help themselves But anger is outragious and forethinks not what will follow hereafter or becomes a man for present Bridle it therefore CHAP. XXXV Vers 1. Arise go up to Bethel THis is not the first time that God tells him of that Vow and calls for performance See Chap. 31.13 It is with us as with children Eaten bread is soon forgotten deliverances commonly are but nine days wonderment at utmost and it is ten to one that any leper returns to give praise to God If any thing arrouze and raise up our hearts to thankful remembrance of former mercy it must be the sense of some present misery as here Jacob was in a great straight and fright His sons had troubled him the country was ready to rise upon him and root him out God also was justly displeased with him for his forgotten Vow yet chides him not now that he was in heaviness but takes his opportunity for we are best when at worst and gently mindes him of what was his duty and would be for his safety Numa is said to have put so much confidence in his gods that when he was sacrificing and news came that the enemy was at hand he laughed and said At ego râ—m divinam facio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Those Philistims were even ambitious of destruction and ran to meet their ruine that gathered themselves against Israel whiles they were sacrificing 1 Sam. 7.7 Cant. 6.10 and serving the Lord in their meet at Mizpeh The Church in her Worships is terrible as an army with banners a cup of trembling to all the people round about a burdensome stone for all people a torch of fire in a sheof Zech. 12.2 3 6. Isai 37.22 He is a mad man that will meddle with her whiles she is upon good terms with Christ her Champion Balaam knew this and therefore gave that villanous counsel Germani nondum viâ—o hâ—â—te Dani o terrore perâ—â—â—si iiffugerunt Parcus All Germany was in arms against that handful of Hâ—ssites in Bohemia vet could not suppress them Geneva a small people invironâ—d with enemies and barred from aid of neighbâ—urs yet â—â—ithfâ—â— with God hath been hitherto strangely upheld At the siege of Mountabone in France Spec. bâ—lli sacri 282. the people of God using dâ—ily humiliation as their service would permit did sing a Psalm after and immediately before their sallying forth With which practice the enemy coming acquainted ever upon the singing of the Psalm upon which they expected a sally they would so quake and tremble crying They come they come as though the wrath of
When hee goeth in before the Lord sc to consult with God who answered the Priest by voice Num. 7.89 Ver. 31. The robe of the ephod Which signified the roial robe of Christ's righteousness reaching down to the feet large enough to cover all our imperfections Ver. 32. That it bee not rent To shew that there should bee no rents or schisms in the Church 1 Cor. 1.10 13.1 Tim. 1.3 Ver. 34. A golden bell and a pomegranate Shadowing out 1. The Prophetical office of Christ here and his perpetual intercession in heaven 2. The dutie of Ministers which is Vivere concionibus concionari moribus to live sermons to bee fruitful as well as painful teachers Not like him of whom it was said that when hee was out of the pulpit it was pitie hee should ever go into it and when hee was in the pulpit it was pitie hee should ever com out of it Ver. 35. And his sound shall bee heard Necesse erat ut Pontifex totus vocalis ingrederetur sanctuarium nè fortè non audito sonitu morte lueret silentium A dumb dog is a childe of death Isa 56.10 Ministers must bee both able and apt to teach upon all occasions Ver. 36. Holiness to the Lord Hence it was not lawful for the High-priest saie the Jews to put off his bonnet to whomsoever hee met were hee never so great a man lest the Name and Glorie of God whose person hee susteined should seem to submit to anie man Ver. 37. Vpon the mitre Which had an holie crown with it Chap. 29.6 signifying the Deïtie and Dignitie of Christ Ver. 38. The iniquitie of the holie things Get the people's pardon This Christ did indeed for all his 1 John 2.1 2. Ver. 39. Embroider the coat Rev. 1.13 Christ is clothed with such a robe as King and Counsellor of his Church Ver. 40. Coats Linnen garments for innocencie 2. Girdles for constancie and stabilitie 3. Bonnets for safetie from the rage of Satan and his instruments 4. Breeches for comlie reverence in God's service CHAP. XXVI Ver. 1. Take one young bullock ALL sorts of Sacrifices Sin-offerings Burnt-offerings Peace-offerings were to bee offered for the Priests becaus of the special holiness and honor of their calling Ver. 2. And unleavened bread See 1 Cor. 5.7 8. with the Notes there Ver. 4. Wash them with water A type of Christ's Baptism Matth. 3. Ver. 6. The holie crown See the Note on Chap. 28.37 Ver. 7. The annointing oil Typing out that abundance of the holie Spirit powred upon Christ Isa 61.1 and upon Christians 1 John 2.27 Psalm 133.2 Ver. 8. Coats c. See the Note on Chap. 28.40 Ver. 9. Consecrate Heb. Fill their hands se with sacrifices they were not to fill their own hands as Jeroboam's Priests did 1 King 13.31 See Heb. 5.5 Ver. 10. Shall put their hands As transferring the guilt of their sins upon Christ Isa 53.6 Ver. 11. By the door Pointing to Christ the door into heaven Heb. 10.20 Ver. 12. The blood of the bullock For without blood there was no remission of sin Beside the bottom of the Altar To signifie the plenteous Redemption wrought by Christ Ver. 13. All the fat that covereth God must have the verie best of the best sith Christ offered himself and the best parts hee had Ver. 14. Without the camp See the Note on Heb. 13.12 and on Heb. 7.27 28. Ver. 15. Thou shalt also take After the Sin-offering other offerings till sin bee expiated no service is accepted Ver. 16. Sprinkle it See 1 Pet. 1.2 Ver. 17. Wash the inwards of him This signified that intire holiness that through sanctification 1 Thes 5.23 Ver. 18. The whole ram Rom. 1.1 with the Note Ver. 19. Put their hands Both their hands between the horns of the ram Ver. 20. Vpon the tip of the right ear To set forth the holie obedience required of them in all their senses actions and motions Iohn 13.5 6 9. Ver. 21. Of the blood and of the annointing oil Signifying Christ's Merit and Spirit Ver. 22. A ram of the consecration A Thank-offering to God for advancing Aaron to the Priest-hood See the like in S. Paul 1 Tim. 1.12 Ver. 23. Vnleavened bread See 1 Cor. 5 7 8. with the Notes there Ver. 24. And shalt wave them As acknowledging God's Omnipresence and that manie should com from East West North and South to partake of the Merits Benefits of Christ our true sacrifice Ver. 25. It is an offering made by fire Christ in like sort having offered himself for a Burnt-offering for a sweet savor before the Lord asscended up into heaven and gave gifts unto men Ver. 26. It shall bee thy part Becaus hee did for this time extraordinarily execute the Priest's office Ver. 27. The breast of the Wave-offering and shoulder To teach the Priests to serv the Lord with all their hearts and with all their strength Ver. 28. A Heav-offering Signifying the heaving of Christ upon the Cross and the heaving up of our hearts to God for so great benefits Ver. 29. Shall bee his sons after him His garments remained for ever so doth the robe of Christ's righteousness Isa 61.10 Ver. 30. And that son There were garments but for one there is but one Mediator the Man Christ Jesus Ver. 31. And thou shalt take the ram i. e. The remnant of him Ver. 33. And they shall eat those things Applie Christ's death by faith to their own souls John 6.51 Ver. 34. Thou shalt burn the remainder The Thank-offering was not to bee kept till the morrow to teach us to bee prompt and present in praising God and applying Christ Ver. 35. Seven daies To teach the Priest's to consecrate their whole lives to God's service Ver. 36. Cleans the Altar Which as well as the creatures may bee defiled by man's sin Lev. 16.16 Ver. 37. Whatsoever toucheth the Altar See Matth. 23.19 with the Note there Ver. 38. Daie by daie continually When this dailie sacrifice was intermitted as in the daies of Antiochus that little Anti-Christ they counted it an abomination of desolation Ver. 39. Thou shalt offer in the morning These two lambs were types of the Lamb of God taking away the sins of the world with a commemoration of whose benefits the daie was begun and ended Wherefore also from David's daies and forwards they sang the 22 Psalm at the Morning Sacrifice and the 136 Psalm at the Evening Ver. 45. And I will dwell See the Note on 2 Cor. 6.16 CHAP. XXX Ver. I. An Altar to burn incens in SHadowing Christ as perfuming and presenting the Praiers of Saints Rev. 8.3 and 5.8 and obteining answer thereto from the four horns of the golden Altar Rev. 9.13 Ver. 2. A cubit shall bee the length That in Ezekiel Chap. 41.22 is much larger as setting forth the service of God under the Gospel Ver. 3. Overlaie it with pure gold Shadowing Christ's Deïtie yielding glorie to his humanitie A crown of gold round about To shew that Devotion
necks are wholly possest with an iron sinew Ver. 10 Let mee alone God is fain to bespeak his own freedom As if Moses his devotion were stronger then God's indignation Great is the power of Praier able after a sort to transfuse a dead Palsie into the hand of Omnipotencie Ver. 11. Lord why doth thy wrath God offered Moses a great fortune Ver. 10. Hee tendering God's glorie refused and make 's request for the people It is the ingenuitie of Saints to studie God's ends more then their own and drown all self-respects in his glorie Ver. 12. Repent of this evil God 's repenting is mutatio rei non Dei effectâ—s non affectùs facti non consilii not a charge of his will but of his work Ver. 13. Remember Abraham Here Moses neither invocateth the Patriarchs nor allegeth their merits but mind's God of his promise to them and presseth the performance In the want of other Rhethorick let Christians in their praiers urge this with repetition Lord thou hast promised thou hast promised Put the promises into suit and you may have any thing God cannot denie himself Ver. 14. And the Lord repented See ver 12. Moses here had a hard pull but hee carried it Ver. 15. Written on both their sides See the like in other mystical books Ezek. 2.10 Rev. 5.1 Ver. 16. The work of God The greater was the peoples loss brought upon them by their sin Ver. 17. And when Ioshua who had waited in som part of the Mount the return of his Master Ver. 19. And Moses's anger waxed hot Meekness in this case had been no better then mopishness How blessedly blown up was Moses here Hee saw the Calf and the dancing One Calf about another It was a custom among Papists that men should run to the Image of St Vitus Joh. Manli loc com 187. and there they should dance all daie usque ad animae deliquium till they fainted and fell into a swoun Ver. 20. And hee took the Calf Wee may all wish still as Ferus did that wee had som Moses to take away the evils of our times Nam non unum tantùm vitulum sed multoshabemus Wee have not one but many such Calvs Ver. 21. What did this people unto thee The people sinned by precipitancie Aaron by popularitie Ver. 22. That they are set on mischief The whole world is so 1 Ioh. 2.16 and 5.19 Quomodo Plautus In fermento tota jacet uxor Ver. 23. Wee wot not what c. See the danger of non-residencie Ver. 24. There came out this Calf A verie poor excuse Somthing hee would have said if hee had known what Here hee hid his sin as Adam Iob 31.33 beeing too much his childe Ver. 25. Aaron bad made them naked As Aaron's ingraving instrument write's down his sin so the Confession of other more ingenious Jews proclaim 's the Israëlites saying that No punishment befalleth thee O Israël Mos Gerund in which there is not an ounce of this Calf Ver. 26. Let him com This word through haste and earnestness Moses omitteth The Chaldee and Greek versions supplie it Ver. 27. Slaie everâ—e man his brother Not all that they met with for so they might have slain the innocent but all that were chief in the transgression In the war against the Waldenses in France the Pope's great Armie took one populous Citie and put to the sword sixtie thousand among whom were manie of their own Catholicks For Arnoldus the Cistercian Abbat beeing the Pope's Legat in this great war commanded the souldiers saying Caedite eos novit enim Dominus qui sunt ejus Caesar Heisterbuchensis hist lib. 5. cap. 2â— Kill them one with another for the Lord knoweth who are his This was fine Popish Justice Ner. 28. About three thousand Chieftains and ring-leaders Ver. 29. Consecrate your selvs Regain that blessing which your father Levi lost Gen. 49.5 7. Ver. 30. And now I will go up unto the Lord As angrie as hee was hee could praie for them As when our children through their own fault have got som sickness for all our angrie speeches wee go to the Physician for them Ver. 31. Made them gods of gold Sin must not bee confessed in the lump onely and by whole sale but wee must instance the particulars Ver. 32. Blot mee I praie thee God never revealed his love to Moses more then when hee thus earnestly praied for God's people Joab never pleased David better then when hee made intercession for Absolom Ver. 33. Blot out Cut him out of the roll of the living Ver. 34. I will visit I will paie them home for the new and the old Ver. 35. They made See the Note on Vers 1. CHAP. XXXIII Ver. 1. Which thou hast brought SEE the Note on Chap. 32.7 Ver. 3. I will not go up sc By those visible signs of my gratious presence Hos 9.11 as heretofore Ver. 4. They mourned As good caus they had for wo bee unto thee when I depart from thee Ver. 5. And consume thee God 's threatnings are cordial but conditional Minatur Deus ut non puniat Furie is not in mee Isa 27.4 Hee punisheth not till there bee no other remedie 2 Chron. 36.16 as the bee stin'gs not till provoked Ver. 6. Stript themselvs As in a daie of restraint Ver. 7. Afar off from the camp In token of God's deep displeasure and departure from them Ver. 8. And looked after Moses To see what success what acceptaâ—â—â— as David looked up after his praier to see how it sped Psalm 5.3 Ver. 10. Rose up and worshipped Though obnoxious they would not despair of mercie See 1 Sam. 12.20 21 22. Ver. 12. See thou saiest unto mee See saith one how Moses here encroacheth upon God Mr. Buâ—r God had don much for him hee must have more Vers 13. Shew mee now thy waie c. This God grant's him Vers 14. This serv's not the turn hee must have more yet Vers 16. Well hee hath it Vers 17. Is hee said No hee must yet have more Vers 18. I beseech thee shew mee thy glorie It 's don Vers 19. Is hee satisfied yet No. Chap. 34.9 God must pardon the sin of his people too and take them and him for his inheritance This fruit of his favor hee must needs bee intreated to add to the rest c. Ver. 13. That I may know thee Moses knew more of God then anie man hee was but newly com down from the Mount and at the Tabernacle door God spake with Moses face to face as a man speaketh unto his friend Vers 11. The more a man know's of God the more desirous hee is to know him Ver. 14. I will give thee rest Full content of minde in the sens of my presence and light of my countenance Ver. 15. If thy presence go not with mee What is it to have the air without light What was all Mordecai's honor to him when the King frowned upon him Ver. 16. So shall
wash't in Christ's blood should bedabble his robe in the stinking puddle of the world And the Bat Cast awaie either thy wings or thy teeth saith one to a neuter and loathing this Bat-like nature D. Hall epist to W. L. bee what thou art either a bird or a beast Ver. 20. All fowls that creep So all mongrels in religion that like the planet Mercurie can bee good in conjunction with good and bad with bad that have religionem Ephemeram Hilar. fidem menstruam Ver. 22. The Locust c. All creeping fowls that go upon all four might not bee eaten except Arbe Soleam Chargol and Chargab names to us unknown Ver. 24. Whosoever toucheth the carcass This and the like signified that all even the least sins are to bee purged through Christ and carefully cast away Ver. 28. Shall wash his clothes As having committed a greater sin then hee that to ucheth a carcass onely All sin defileth not alike Ver. 29. And the Tortois Which hath it's name in Hebrew of a Coach or Wagon The thick shell wherewith it is covered is said to bee so hard that a loaden Waggon may go over it and not break it And such is a hard heart that cannot repent or relent never so little Ver. 30. The Chamaeleon A verie fearfull creature and therefore easily turning himself into sundrie colours Carnal fear put 's men upon unwarrancable shifts See Zeph. 3.13 Ver. 31. Touch them when they bee dead There is no kinde of living creature that is defiled whiles it is alive or that defileth whiles it is alive save man onely saith Maimonie Ver. 36. Nevertheless a fountain Becaus it would cleans it self and work out the uncleanness So will Faith Ver. 37. It shall bee clean Becaus of necessitie Ver. 39. Of which yee may Confer Psalm 49.12 pecoribus morticinis Tremel Ver. 40. Shall wash his clothes To teach them to hate even the garment spotted by the flesh Jude 23. all provocations and instruments of sin Ver. 44. Yee shall bee holie for I am holie Great men look to bee served like themselvs so the great God Ver. 45. That bringeth you up This is often inculcated God's blessings are binders and everie new deliverance cal's for new obedience Ver. 47. To make a difference Ministers also in their discourses should put a difference and take out the pretious from the vile Jer. 15.19 as did Zuinglius who when hee inveighed most vehemently against sin would usually com in with this claus Probe vir haec nihil ad te This is not intended to thee thou godlie man CHAP. XII Ver. 2. If a woman have conceived seed OR yielded seed Amam Antibarbar 575. as Gen. 1.11 Vrgendum hoc adversùs Anabaptistas qui ut suos de humanae Christi naturae origine errores stabiliunt foeminas semen habere praefractè negant Then shee shall bee unclean This signified that corruption of man's nature wherein hee is conceived Augustin Psal 51.5 being condemned assoon as conceived Damnatus antequam natus and the remedie wee have in Christ Ver. 3. And in the eighth daie See the Note on Gen. 17.13 14. Ver. 4. Shee shall touch no hallowed thing Preparation must go before participation of holie ordinances Hag. 2.13 Ver. 5. But if shee bear a maid-childe To intimate it may bee the womans beeing first in the transgression 1 Tim. 2.14 Vers 6. And when the daies of her purifying The Virgin Marie also observed this Law Luke 2.21 not in conscience of anie particular sin which in the conception of our Saviour shee was free from nor in shew to satisfie the law much less upon hypocrisie but in conscience of her natural corruption which by this oblation according to the Law shee did confess holily and religiously before God and his Congregation as one well observeth Ver. 7. And make an attonement Whereby her faith was confirmed that by Christ her sin was remitted and the curs removed 1 Tim. 2.15 Ver. 8. And if shee bee not able As the blessed Virgin was not Luke 2.22 24. who now can despise anie one for want when the mother of our Lord was not rich enough to bring a Lamb for her purification Wee may bee as happie in russet as in tissue CHAP. XIII Ver. 1. And the Lord spake SEE the Note on Levit. 7.22 Ver. 2. Like the plague of leprosie Leprosie is both an effect and type of sin which is such a sickness of the soul as those are of the bodie which Physicians saie are Corruptio totius substantia universal diseases tending to the issues of death It drie's up and draw's out the verie vital blood and life of the soul Ver. 3. The plague in the skin of the flesh That is the white bright spot vers 2. Confer Exod. 4.6 Numb 12.10 Is turned white This might note such as have continued long and are aged in anie wickedness Bee deeper then the skin of his flesh Compare Numb 12.12 2 Kings 5.14 Such are they whose wickedness is not onely acted by their hands but seated in their hearts and sunk into their spirits like the spots of the leopard which no art can cure no water wash off becaus they are not in the skin but in the flesh and bones in the sinews and most inner parts Ingrained diseases are not easily stirred much less destroied Ver. 4. Shall shut him up For further trial of truth that daughter of time Wee may not precipitate a censure but bee slow to speak slow to wrath The leper must bee shut up from week to week till the thing were certain So till mens perversness bee made manifest 2 Tim. 3.9 wee must suspend our censures Manie are like candles whose tallow is mixt with brine no sooner lighted but they spit up and down the room Ver. 5. Spred not in the skin So if men mend by admonition and take up in time if they refuse not to bee reformed hate not to bee healed as Babylon Jer. 51.9 as Ephraïm Hos 7.1 When I would have healed Ephraïm then the iniquitie of Ephraïm was discovered or brake out as a leprosie in his fore-head See Ezekiel 24.13 Ver. 6. It is but a scab Such as may bee the spot of God's children Deut. 32.5 Sin make's wicked men the object of Gods hatred the Saints of his pitie as wee hate poison in a toad but wee pitie it in a man And hee shall wash his clothes The best cannot wash in innocencie hee must therefore wash in tears Isa 1.16 God also will set in and wash such with the blood of his son Ver. 7. But if the scab spread So if sin bee gaining and growing still upon the sinner even after admonition or is scattered and spread to the infecting of others it is a verie ill sign Ver. 9. Hee shall bee brought unto the Priest Who was to discern it by the law of leprosie Rom. 3.20 7.7 so must wee finde out our sins by the moral law Rom. 3. The works of the flesh
6.4 Austins wish was that Christ when he came might find him aut precantem aut praedicantem praying or preaching Benè orasse est benè studuisse saith Luther Vers 11. And of them that hate him Ministers shall be sure of many enemies They hate him that reproveth in the gate Veritas odium parit praedicare nihil aliud est quam derivare in se furorem mundi said Luther to preach is to get the worlds ill-will Ye are the light saith our Saviour which is offensive to sore eyes ye are the salt of the earth which is bitter to wounds and causeth pain to exulcerate parts Vers 12. The beloved of the Lord The Lords corculum deliciae darling as their father Benjamin was old Iacobs Gen. 42.4 And he shall dwell between his shoulders These shoulders are those two holy hills Moriah and Zion whereon the Temple was built four hundred and forty yeares after this prophecy Vers 13. And of Ioseph See the Note on Gen. 49.2 Vers 14. And for the precious fruits So Saint Iames calleth them the precious fruits of the earth Iames 5.7 Diogenes justly taxed the folly of his countrymen quòd res pretiosas minimo emerent venderent que vilissimas lurimo because they bought pretious things as corn very cheape but sold the basest things as pictures statues c. extream dear fifty pounds or more a peece though the life of man had no need of a statue but could not subsist without corn May not we more justly tax men for undervaluing the bread of life and spending money for that which is not bread Isai 55.2 Vers 15. And for the chiefe things Metalls and Minerals usually dig'd out of mountains which are here called ancient and lasting because they have been from the beginning and were not first cast up as some have held by Noahs flood Psal 90.2 Vers 16. And for the good will of him c. See the Note on Exod. 3.2 The burning bush the persecuted Church was not consumed because the good-will of God whereof David speaks Psal 106.4 was in the bush So it is still with his in the fiery triall in any affliction Isai 43.1 That was separated from his brethren To be a choise and chief man amongst them De doct Christ l. 4. c. 6. Nobilis fuit inter fratres saith Augustine vel in malis quae pendit vel in bonis quae rependit Vers 17. Advers Tryph. Tertul. advers Judaeos cap. 10. Ambrose de benedict Pat. His hornes are like the hornes of Vnicorns Iustin Martyr and some other of the Ancients have strangely racked and wrested this text to wring out of it the sign of the cross resembled and represented by the horns of an Vnicorn At nihil hic de Christo nihil de cruce He shall push the people together As Generall Joshua of this tribe did notably so that Phaenicians ran away into a far country and renowned his valour by a monument set up in Africk Howbeit gratius ei fuit nomen pietatis quam potestatis as Tertullian saith of Augustus he is more famous for his piety then for his prowesse V. 18. In thy going out To trade and traffique by sea Gen. 49 13. Peterent coelum navibus Belgae si navibus peti posset saith one The low-country men are said to grow rich by warr 't is sure they do by trade at sea And Issachar in thy tents i.e. In thy quiet life Virgil. and country imployments O fortunatos nimium c. Regum aequabat opes animis seraque reversus Nacte domum dapibus mcrsas onerabat inemptis saith the Poet of a well contented country-man Vers 19. They shall call the people to the mount i.e. To Gods house scituate on mount Zion Though they be Littorales men dwelling by the sea-shore which are noted to be duri horridi immanes omnium denique pessimi the worst kind of people and though they dwell further from the Temple yet are they not farthest from God but ready with their sacrifice of righteousness as those that have sucked of the abundance of the sea and of treasures hid in the sand which though of it self it yield no crop yet brings in great revenues by reason of sea-trading Vers 20. He dwelleth as a Lyon That should make his partie good with the enemy upon whom he bordereth and by whom he is often invaded See Gen. 49.19 Iudg. 11. 1 Chron. 12.8 Vers 21. In à portion of the law-givers That portion that Moses the Law-giver assigned him on the other side Iordan Num. 32.33 He executed the justice of the Lord viz. Upon the Canaanites which is so noble an act that even the good Angels refuse not to be executioners of Gods judgments upon obstinate Malefactours Vers 22. He shall leap from Bashan i.e. He shall suddenly set upon his enemies as Achitophel counselled Absolom 2 Sam. 17.1 2. and this is called good counsell vers 14. and as Caesar served Pompey Caesar in omnia praeceps nil actum credens Lucan dum quid superesset agendum Fertur atrox Vers 23. Satisfied with favour and full c. Fulness of blessing is then only a mercy when the soul of a man is satisfied with favour when from a full table and a cup running over a man can comfortably infer with David Surely goodness and mercy shall follow me all the dayes of my life and I shall dwel in the house of the Lord for ever Psal 23.6 One may have outward things by Gods providence and not out of his favour Esau had the like blessing as Iacob but not with a God give thee the dew of heaven as he Gen. 27.28 Or God may give temporals to wicked men to furnish their inditement out of them as Ioseph put his cup into their sack to pick a quarrell with them and to lay theft to them Vers 24. Let Ashur be blessed with children Let his wife be as the vine and his children as olive-plants Psal 128.3 two of the best fruits the one for chearing the heart the other for clearing the face Psal 104.15 the one for sweetness the other for fatness Judg. 9.13 Let him dip his foot in oyle Like that of Iob Chap. 29.6 Confer Gen. 49.20 See the Note Vers 25. Thy shooes Thou shalt have store of mines And as thy dayes shall thy strength be i. e. Thou shalt as Eliphaz speaketh Iob 5.26 Come 〈◊〉 lusty old age to the grave This the Greesk call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Hebrews made a feast when they were past sixty if any whit healthy Vers 26. Who rideth upon the heaven Having the celestial creatures for his Cavalry and the terrestrial for his Infantry how then can his want help Vers 27. The Eternal God Heb. The God of Antiquity that Ancient of dayes that Rock of ages who is before all things and by whom all things consist Col. 1.17 who is the first and the last and besides whom there is no God Esay 44.6 And