of the worlds cut throat kindnesses consort not with Sodomites lest ye partake of their plagues Hamath lyes nigh to Damascus in place and fares the worse for its neighborhood Zach. 9.2 Lot loseth his goods and liberty 2 Chro. 18.31 19.2 Jehosaphat had well-nigh lost his life for loving those that hated God Vers 13. And there came one that had escaped A Sodomite likely but a servant to Gods good providence 2 Pet. 2.9 Eph. 4. Psal 126 4. for Lots rescue The Lord knoweth how to deliver his c. He that led captivity captive can turn our captivity as the streams in the South Vers 14. He armed his trained servants Or catechised such as he had painfully principled both in Religion and Military Discipline tractable and trusty ready prest for any such purpose It is recorded to the commendation of Queen Elisabeth that she provided for war even when she had most perfect peace with all men Camdens Elis fol. 164. Darts foreseen are dintless Vers 15. Smote them and pursued them Abram came upon them as they were secure sleepy and drunken as Josephus writeth So did David upon the Amalekites 1 Sam. 30.16 and Ahab the Syrians 1 King 20.16 The division of his company and taking benefit of the night wacheth the use of godly policies and stratagems Vers 16. And he brought back all the goods The five Kings were deprived of the whole victory because they spared not a man whom they should have spared One act of injustice oft loseth much that was justly gotten Beware saith a Reverend Writer hereupon of swallowing ill gotten wealth Mr. Whatelyes Archetypes it hath a poysonfull operation and like some evill simple in the stomack will bring up the good food together with the evill humours And also brought again his brother Lot Many a crooked nature would have thought of the old jar and let Lot taste of the fruits of his departure In a friends distress let former faults be forgotten and all possible helps afforded And the women also and the people The hope of this might haply move that officious messenger to address himself to the old Hebrew vers 13. little set by till now that they were in distress Generall Vere told the King of Denmarke Spec bellisacri 253. that Kings cared not for souldiers no more did the King of Sodome for Abraham and his Reformadoâ—s untill such time as the Crowns hang on the one side of their heads Vers 18. Melchizedek King of Salem Who this Melchisedek was is much controverted Some would have him to be the holy Ghost Others the Lord Christ in the habit of a King and Priest The Jerusalem Targum saith Hu Shem Rabba This was Shem the Great and of the same opinion are not a few of the Hebrew Doctours and others But what should Shem do in Canaan which Country fell not to him but to his brother Ham To this they answer That by the instinct of the Holy Ghost he left his own posterity now fallen away for most part to Idolatry and came to the land of Canaan a type of Heaven and the place from whence peace and salvation should be preached to all people If this were so it might very well be that Amraphel who was of Shems lineage Dr. Prideaux Lâ—â—t de Melchis p 95. and his fellow-souldiers moved with reverence of this their great Grand-father Shem might forbear to molest him at Salem or invade his territories when they wasted and smote all the neighbour-nations But then on the other side if Melchisedek were Shem why doth not Moses calf him so but change his name 2. Why did not Abram dwelling so near visit him all this while that was so near allyed to him and so highly respected by him as it was meet 3. Why did Melchisedek the Grand-father take tithes of his Nephew to whom he should rather have given gifts and legacies 2 Cor. 12.14 Most likely Melchisedek was a Canaanite of the Canaanites yet a most righteous King and Priest of the most High God and so a pledge and first-fruits of the calling of the Gentiles to the knowledge and obedience of Jesus Christ of whom he was a lively type Heb. 7.2 Brought forth brend and wine This he did as a King as a Priest he blessed Abraham which latter therefore the Apostle pitcheth upon Heb. 7.1 as being to treat of Christs Priesthood The Papists think to finde footing here for their unbloody sacrifice in the Masse Melchisedee say they as a Priest offered bread and wine to God for he was a Priest of the living God So they render it Tert. de Praescrip advers haeret or rather wrest this text to make it speak what it never meant Caedem Scriptuarum faciunt ad materiam suam they murther the Scriptures to serve their own purposes saith Tertullian Where can they shew us in all the Book of God that the Hebrew word Hotsi here used signifieth to offer But any thing serves turn that hath but a shew of what they alleadge it for A Sorbonist finding it written at the end of St. Pauls Epistles Missa est Bee-hive of Rom. Church chap. 3. fol. 93. Nelancthon orat de encom eloquentiae Pref. to his book of the Sacraments c. brag'd he had found the Masse in his Bible So another reading Joh. 1.41 Invenimus Messiam made the same conclusion A third no whit wiser then the two former speaking of these words I now write upon Rex Salem panem vinum protulit fell into a large discourse of the nature of Salt Agreable whereunto Dr. Poynes writes that it was foretold in the Old Testament that the Protestants were a Malignant Church alleadging 2 Chron. 24.19 Mitâ—â—batque prophetas ut râ—vâ—rterentur ad Dominum quos â—rotestantes illi audire nolebant Vers 19. And he blessed him Lo here an instance of the communion of Saints Melchisedek doth all good offices to Abraham a beleever though a stranger not of curtesie onely and humanity but of charity and piety Vers 20. And he gave him tithe of all Not of the Sodomites goods which he restored wholly ver 23. but of the other lawfull spoyle he had taken from the foure conquered Kings in testimony of his thankfulness to God the giver of all victory Vers 21. And the King of Sodome said He that a few dayes since faced the heavens and cared not for foure Kings can now become suppliant to a forlorn forreigner Affliction will tame and take down the proudest spirits they buckle in adversity that bore their heads on high in prosperity In their moneth you may finde these wild-asses Give me the persons Abram did so Jer. 2.24 and yet they were no whit amended by their late captivity or former servitude from both which now they are freed by Abraham but still held captive by the Devill who owes them yet a further spite as we shall see Chapt. 19. Vers 22. I have lifted up my hand A swearing
2.29 It is a wonderful work of the Spirit wrought by the Word upon the Saints in their first Conversion whereby corruption of nature is wounded beloved sins cast away with sorrow and the sinner received into an everlasting communion with God and his Saints Labor this or you are not a button the better for your Baptism A man may go to Hell with Font-water on his face if not baptized with the Holy Ghost and with fire Circumcision seals not up any Covenant of Grace to Turks as it did not of old to Ismaelites Edomites and Midianites who yet would needs be circumcised Vers 12. And he that is eight days old This warrants our baptising of Infants of both Sexes See the Notes on Chap. 9. Vers 10. Vers 13. He that is born in thy house Housholders must see to it that their families fear God They walk not in a perfect way that do otherwise Psal 101.2 that look not Aedibus in propriis quae prava aut recta gerantur My Covenant shall be in your flesh That is the signe of my Covenant by a Metonymy of the Subject seem it never so simple and prove it never so painful and shameful The foolishness of God is wiser then men that cry Credat Judaeus Apella c. Vers 14. That soul shall be cut off From the Common-wealth of Israel So shall those be from benefit by Christ that are uncircumcised in heart As hateful to him as Goliah was to David Pray therefore that God will thrust his holy hand into thy bosome and pull off that abominable fore-skin He had much ado to forbear Moses when he met him in the Inne and we know why Exod. 4.24 Vers 15. Thou shalt not call her name Sarai but Sarah The Chaldee Sarai is made Hebrew Sarah One of the four Letters of Jehovah being also added as before in Abraham that she may be absolutely a Lady or Princess Vers 17. Abraham fell upon his face and laughed Not as doubting much less deriding Rom. 4 19. but as rejoycing and admiring the goodness and power of God The narrow mouthed vessel of his heart not quickly capable of so great comfort for Tarda solet magnis rebus inesse fides he fell upon his face and laughed Vers 18. Oh that Ishmael might live The life of grace here and of glory hereafter That he be not killed with death when he dies as Jesabels children were Revel 2.23 Vers 19. I will establish my Covenant with him This was a far greater favor thâ—n that bestowed on Ismael in the next verse Twelve Princes shall he beget Nothing so ennobleth as Christ Graces being in the Covenant c. Isai 19.25 Assyria is the work of Gods hands but Israel his inheritance Vers 20. And as for Ismael I have heard thee Faithful prayer may have any thing at Gods hands It is but ask and have with Abraham As Zedekiah said to his courtiers glosingly God saith to his servants seriously The King can deny you nothing Let this encourage to pray for our selves and children for by prayer we may take out of Gods treasury plentiful mercy for our selves and ours Vers 21. But my Covenant This is the thirteenth time that the Covenant is named in this Chapter saith an Interpreter and hereby is meant the promise of Christ and salvation by him A subject so sweet to every sanctified soul that Saint Paul cannot come off it He names the Lord Jesus Christ ten times together in ten verses 1 Cor. 1.1 to 10. It was to him Mel in â—re melos in aure Bernard jubâ—lum in corde Vers 22. And he left off talking with him As a man with his friend Mr. John Holland Bach. of Divin See my True Treas p. 373. Such honor have all his Saints O speak it when I am gone and preach it at my funeral God dealeth familiarly with man said that heavenly Spark how ready to be extinct Saint Paul calls prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entreparlance with God 1 Tim. 2.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confident intergatory or rejoyndre of a good conscience toward God 1 Pet. 3.21 The Persian Monarks held it a piece of their silly glory to secret themselves from their greatest subjects Esther 4.11 And Jupiters Image at Creet was made without ears Plutarch gives the Reason Non enim convenit audiri ab eo quenquam qui omnium rerum sit Dominus at que princeps A pretty plea for Baal He is too great to talk with men Our God thinks not himself so He sollicites suitors and loves to be interchangeably sollicited by them Vers 23. Abraham took Ismael To make the other more willing Circumcised the flesh Not regarding the affliction danger scandal shame of the action in the eyes of the world Vers 26. In the self same day To shew his prompt and present obedience without shucking and hucking without delays and consults Vers 27. All the men of his house Faciles se praebent in re ardua ridicula An excellent pattern of a well ordered family CHAP. XVIII Vers 1. And the Lord appeared unto him 1. UT praeludium incarnationis 2. Ex Philanthropia his delight is in the habitable part of Gods earth Prov. 8.31 And he sate in the tent-door He dwelt in a tent let us be content though we dwell not to our minds yet kept a good house A very hearty housholder he was In the heat of the day The usuall time of rest and repast when travellers wax faint and hungry Vers 2. And he lift up his eyes and looked As pursuing hospitality that 's the Apostles expression Rom 12.13 and waiting an opportunity of doing good Charity is no churle The liberall man deviseth liberall things Aug. in Psal 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Usibus non necessitatibus Nequis existimet prius non succurrendum proxime quam ad necessitatem fit redactus Act Mon. so 1369. Ibid. 1388. Cicero Esa 32.8 he considereth the poor and needy Psal 41.1 Praeoccupat vocem petituri as Augustin expounds it he stayes not till he is asked a good turn he ministreth to the uses not onely to the necessities of the Saints as the Apostles word is Rom. 12.13 And as Bishop Hoopers and Dr. Taylours practise was The one had his boord of beggars sent for and served every day with whole and wholesome meats ere himself sate down to dinner And the other went once a fortnight at the least to the Almeshouse and other poor men that had many children and were sick to see what they lacked and to supply them And bowed himself toward the ground Piety is no enemy to courtesie it doth not remove but rectifie it that it be not onely complementall and ridiculous Potest Augur Augurem videre non ridere So it may it be said of our common cringers Vers 5. For therefore are ye come to your servant He meaneth not that they therefore came to him to taste of his chear but that God by
a childe of wrath and saved by grace onely though just and perfect in his generation The Mercy-seat was no larger then the Arke to shew that the grace of God extends no further then the Covenant As all out of the Arke were drowned so all out of the Covenant are damned Vers 9. Justitia Impuâ—aâ—a Impertita Noah was a just man By a two-fold justice 1. Imputed 2. Imparted By the former he was justified by the latter sanctified and note that he found grace in Gods eyes before he was either of these for Grace is the foundation of all our felicity and comprehends all blessings as Mannah is said to have done all good tastes Ecclesiasticus Perfect in his generation At best in those worst times which is a singular commendation and perfect that is upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.18 ayming at perfection willing in all things to please God and yet not more desiring to be perfect then hating to seem onely to be so Or Noah was perfect compared to that sinfull generation which yet gloried in the title of the sons of God and children of the Church But was not Judas called Friend and Dives Son Matth. 26. Luk. 16. Hath not many a Ship been known by the name of Safeguard and Good-speed which yet hath dashed upon the rocks or miscarried by Pirates Externall priviledges profit not where the heart is not upright but increase wrath It was an aggravation to Solomons sin That God had appeared unto him twice and that he had been timely forewarned by his mother to beware of wine and women 1. King 11.9 Prov. 31.3.4 Prov. 31. both which he was afterwards neverthelesse most inordinately addicted to Eccles 2. Vers 11. The earth also was corrupt before God Or rotten putrid and stanke againe Sin is an offence to all Gods senses yea to his very soul as he complaines Esa 1.1 to 16. Oh that it were so to ours then would we not hide it under our tongues as a childe doth sugar and harbour it in our hearts yea let it eat of our meat and drink of our cup and lye in our bosomes as the poor mans lamb did in Nathans parable Lust was but a stranger to David 2 Sam. 11.3 as the Prophet there intimates vers 4. At other times and when himself I hate vain thoughts saith he Psal 119 113. yea every false way 104. as the vomit of a dog as the devils excrements as the putrifaction of a dead soul dead in trespasses dead and rotten as here stinking worse before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 11. then Lazarus did or could doe after he had lain four dayes in the grave Vers 12. All flesh had corrupted his way Generall defection precedes generall destruction as here all sorts and sexes were fallen from God All kinde of sins were common amongst them In the family promiscuous lusts unlawfull marriages c. In the State tyranny violence injustice In the Church contempt of Gods word abuse of his patience to presumption of his bounty to security in sin For they eat they dranke they married they planted they builded c. And all this they did constantly and pleasantly passing from eating to drinking from drinking to marrying for Venus in vinis and gluttony is the Gallery that wantonnesse walks through from marrying to planting for the use of posterity as St. Luke â—weetly sets forth by an elegant Asyndâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 17.27 All this they did and God was silent therefore their hearts grew fat as brawn and they knew nothing saith our Saviour nor would know till the very day that the flood came Into such a dead lethargy were they cast by their sins which were therefore grown ripe and ready for the sickle Vers 13. The end of all flesh is come before me I will surely Certissimè citissimeque and swiftly destroy them A like threatning there is used Ezek 7.2 3 6. against Israel when once their sins were full ripe and hang'd but for mowing as we say The end is come is come is come and so some ten or twelve times is come is come q. d. destruction is at next doore by and Noah must know it too Not by his skill in Astrologie as Berosus belyes him but by divine praemonition Gen. 18.17 Psal 25.14 Amos 3.7 For shall I hide from Noah from Abraham that thing which I doe No surely they shall know all they shall be both of Gods Come and Coâ—â—â—ell For the secrâ—â— of the Lord is with them that feare him And the Lord will doe nothing of this nature but he will first reveal it unto his servants the Prophets And even to this day the more faithfull and familiar we are with God so much the sooner and better do we foresee his judgements and can foreshew them to others as those that are well acquainted with men know by their looks and gestures that which strangers understand not but by their actions As finer tumpers are more sensible of the changes of weather c. I will destroy them I will corrupt them so the Hebrew hath it I will punish them in kinde pay them in their own coyn corrupt them from the earth as they have corrupted themselves in the earth which also now is burdened with them and cryes to me for a vomit to spue them out Vers 14. Make thee an Ark Or chest or coffin And indeed by the description here set down the Arke in shape was like to a coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out saith an Interpreter Christs death and buriall Mr. Ainsworth and ours with him by mortification of the old man as the Apostle applies this type to baptisme 1 Pet. 3.20 21. whereby we are become dead and buried with Christ Rom. 6.3 4 6. Vers 16. A window shalt thou make The Arke had little outward light so the Church till she become triumphant There could not but be much stench among all those creatures though shut up in severall rooms Heb. 5. ult so here there is much annoyance to those that have their senses exercised to discern good and evill Compare the estate of Prince Charles in his Queen-mothers womb with his condition at full age in all the glory of his fathers Court there is a broad difference And it may fitly resemble saith One the difference of our present and future estate while the Church doth here travell of us we are pent up in darke cloysters and annoyed with much stench of sinne Baines Lett. both in our selves and others but when we come to heaven we shall see and enjoy the light of life our feet shall be as hindes feet upon the everlasting mountaines Vers 17. And behold I even I Verba stomachantis confirmantis veritatem comminationis suae Abused mercy turnes into fury Mimus
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.
Samuel thought it had been God that called to him and not Eli he would not have slept but fallen on his face before the Lord as Abram here who was no novice but knew well that though God loves to be acquainted with men in the walks of their obedience yet he takes state upon him in his Ordinances and will be trembled at in his word and judgements Vers 4. As for me Ego ecce An abrupt speech to shew what haste God made to comfort and confirm Abram now fallen at his feet Thou shalt be a father of many nations The Israelites Ismaelites Edomites Keturites c. besides all Beleevers Gal. 3.28 29. Vers 5. Neither shall thy name any more c. This is reckoned for an high favour by those holy Levites Neh. 9.7 The Jews say that for honours sake God inserted one of the letters of his own incommunicable name Jehovah into the name of Abram now Abraham Sure it is that by stiling himselfe the God of Abraham he doth him more honour then if he had ingraven the word Abraham upon the firmament or in the clouds in letters of gold Vers 6. I will make thee exceeding fruitfull Heb. Foecundabo te valdè valdè And as oft as thou thinkest upon thy new name thou shalt remember my promise and rest assured of my performance See how God of his grace condescends unto us and accommodates us Vers 7. For an ever lasting Covenant Circumcision the outward sign of it was temporary and changeable into baptisme but the Covenant of grace thereby then and by baptisme now sealed up unto us is eternall being stablished and ratified by the death of the Testatour by the blood of the Arch-shepherd Heb. 13.20 Here it must be considered that there is a twofold Covenant 1. Single such as God makes with children when baptized viz. If ye will repent believe and walk with me ye shall be saved Now if they break the condition God is freed D. Preston of Gods Attrib he is not bound any further 2. Double such as God â—â—kes with his elect onely and that is to perform both parts sc If you will beleeve repent obey ye shall be saved And further I will give you a new heart so that you shall repent beleeve c. and be saved Thus God undertakes for both parts and so it becomes an everlasting Covenant such as hath the sure or unfailable mercies of David And here those that are thus in Double-Covenant with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are fitly compared to them that are gone in at a Church-door some are further in then others but yet all are in So though the weak in faith be not so forward yet they may be in though not so far in And to thy seed after thee See the Note on the next Verse Vers 8. All the land of Canaan for an everlasting possession And yet now for their inexpiable guilt in putting to death the Lord of life they are utterly dispossessed of that pleasant land In Jerusalem it self there are not to be found a hundred housholds of Jews Adriâ—â— the Emperour drove them utterly out of Jewry Breerewood and commanded them by proclamation not so much as to look toward it from any Tower or high-mountain Yea long before this the Lord for their wickedness counted them but usurpers Funceiuâ— and called them sojourners in that land Ezek. 20.38 and 11.15 If men forfeit their priviledges God may at his pleasure take the forfeiture and dis-priviledge them as he did Saul and Judas who by transgression fell from his office that he might go to his own place Act. 1.25 I will be their God This is a singular comfort for all beleeving parents Their greatest care is for their poor little ones what they shall do another day why cast them upon God their God as well as thine for is not he in Covenant with them too It would be a great stay of minde if God should say to us for our children as David said to Mephibosheth or to Barzillai for his son Chimham Chimham shall go with me and I will do to him that which shall seem good unto thee and whatsoever thou shalt require of me that I will do for thee Behold God saith all this and more to us 2 Sam. 19.38 when he saith I will be a God to thee and to thy seed after thee I remember a sweet passage of Mr. Saunders the Martyr in a Letter to his wise Act. Mon. 1364. Though we do shortly depart hence and leave our poor Infant to our seeming at all adventures yet shall he have our gracious God to be his God For so hath he said and he cannot lye I will be thy God and of thy seed Yea if you leave him in the Wilderness destiâ—uâ—e of all helps being called of God to do his will either to die for the confession of Christ or any work of obedience that God which heard the cry of the little poor Infant of Hagar and did succor it will do the like to the children of you or any other fearing him and trusting in him Vers 9. Thou shalt keep my Covenant This is the stipulation on Abrahams part by receiving the Sacrament of Circumcision to avouch God to be his God Deut. 26.17 Now to the making the Lord to be our God it is required that with highest estimations most vigorous affections and utmost endeavors we bestow our selves upon him Thus if we chuse God for our God Psal 73.25 We shall be assured that he hath chosen and avouched us for his people 1 John 4.19 Vers 10. Every man-childe amongst you Infants were circumcised to signifie that we had better be flayed and have our skin quite stripped off then to have it as a skin-bottle hanging in the smoke of filthy desires and blown full of unclean motions with the breath of Satan That wretched Renegado that betrayed the Rhodes was well served For his promised wife and portion were presented but the Turk told him that he would not have a Christian to be his son in law Spec. bol sac p. 157. but he must be a Mussle-man that is a beleeving Turk within and without And therefore he caused his baptized skin as he called it to be fleyed off and him to be cast in a bed strawed with Salt that he might get a new skin and so he should be his son-in-law But the wicked wretch ended his life with shame and torment Vers 11. It shall be a token of the Covenant It seals up nothing then to those that are not in Covenant Circumcision to such is but as a seal to a blank Unregenerate Israel was to God as Ethiopia Amos 9.7 Circumcision of it self avails nothing if the heart be uncircumcised The Apostle distinguisheth of Circumcision Colos 2.11 and tells us that the true Circumcision is made without hands and is that of the heart in the Spirit and not in the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom.
sent home so they would faint by the way What was it that he took not knowledg of I know thy works and thy labor in doing them Revel 2.2 That he will command his children c. A good houshâ—â—der whatsoever he gets abroad he brings home to his family Prov. 10.21 as Bees bring all their hony to the hive The lips of the righteous feed many those under his own roof especially Welfare Popery for that Old folks will tell us that when in those days they had holy bread given them at Church they would bear a part thereof to those that did abide at home The way to get more it to communicate that we have according to that Hâ—benri dabitur No man hath received ought from God for private use Neither is any one born for himself much less new-born He that kid his talent was soon shred of it Vers 20. Because their sin is very grieâ—oâ—â— Or very heavy such as the very ground groans under The Aâ—â—le-trâ—e of the â—arth is ready to break under it Sin is a burden to God Aâ—â—â— 12. It was so to Christ he fell to the ground when he was in his agony It was so to the Angels who sunk into Idâ—ll under in It was so to Kore and his company the earth could not bear them It was so to the Sodomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1.23 they were so clogged with this excrement of naughtiness as Saint James calleth it that God came from Heaven to give their land a vomit Vers 21. I will go down now and see c. The Sodomites sined as freely and securely as if God knew nothing Now therefore he is come to know that is to give them to know that he knew all as well as if he had been in their bosoms Vers 22. Abraham stood yet before the Lord And without such to stand and pray the world could not stand they bear up the pillars of it Oh the price with God and profit to men of praying persons God will yield something to such when most of all enraged Matth 24.20 or resolved Lot was saved for Abrahams sake when all the rest perished Vers 23. And Abraham drew neer A priviledg proper to â—uch as have a true heart full assurance of Faith and a good conscience Heb. 10.22 The hypocrite shall not come before him Job 13.16 He must stand without as a vagrant at the gate that knows not whether the master is providing for him an alms or a cudgel But the upright comes into the â—arlor yea dwells in Gods presence Psal 140.13 In the light of his countenance Wilt thou also destroy the righteous Single suites speed not we must back them with sound Arguments and Reason the case with God concerning his judgments Jere. 12.1 Vers 24. Peradventure there be fifty righteous Charity presumes the best hopes the best The Disciples could not imagine that Judas was so very a Traytor each one suspects himself sooner then him And when our Saviour said What thou doest do quickly they thought he had meant of making provision or giving something to the poor Vers 25. Shall not the Judg c. He fills his mouth with Arguments Let us also This will encrease Faith and Fervency Vers 26. If I finde fifty righteous The Saints are the Salt of the earth that keep the rest from rotting and putrefying Vers 27. Which 〈◊〉 but dust and ashes Gâ—aphar veephar 〈◊〉 cinis None so humble as they that have nearest communion with God The Angels that stand before him cover theâ—◠〈◊〉 with two wings as with a double scarie Isaiah Chapâ—â—â— 6. verse 2. Vers 29. Alsted And he spake unto him yet again Cùm in colloquium descendimus cum Deo replicemus licet duplicemus triplicemus quadruplicemus The bolder we make the better welcome Vers 30. I will not do it c. If God so yielded to Abraham interceding for wicked Sodom will he not hear us for his laboring Church Joaâ— never pleased David better then when he sued to him for Absolâ—m What shall we think of God in like case How angry is he with those that help forward the anger Zach. 1.15 How ready to answer those that speak to him for his Church with good words and comfortable words Zach. 1.13 Yea should there be no praying Christians amongst us as there are many thousands yet there is hope if any of another Kingdom make intercession for us as Abraham here did for Sodom to the which he was a stranger Vers 32. Peradventure ten shall be found there Lo all that slavery and misery they had sustained hath not yet made ten good men in those five bad Cities Till God strike the stroke and work upon the heart afflictions Gods hammers do but beat upon cold Iron The wicked are no whit better by them but much the worse as water becomes more cold after a heat and naughty boyes more stubborn and stupid after a whipping Vers 33. And the Lord went his way Abraham hucked with the Lord so long till he had brought him down from fifty to ten And mark that he left begging are God left bating Let us finde praying hearts and he will finde a pittying heart CHAP. XIX Verse 1. Lot sate in the gate NOt as a Judg as the Hebrews will have it nor as a Merchant much less as a Noveller but as a good housholder looking for his herds and as a good house-keeper looking for guests Vers 2. Nay but we will abide in the street They would have done so Luke 24. but for Lots importunity So our Saviour would have gone further but that the two Disciples constrained him to stay This was no simulation or if so yet it was onely exploratory without deceit or hypocrisie And if Solomon sinned not in making beleeve he would do that which was unlawful to be done 1 King 3.24 It can be no sin to do the like in things indifferent Vers 4. Both old and young Nulla aetas erat culpae immunis ideò nec exitii Ambros Sin spreds as leaven and is as catching as the plague like the Jerusalem Artichoke plant it where you will it over runs the ground and chokes the heart Vers 5. That we may know them O faces hatcht with impudency They shroud not their sin in a mantle of secrecy but hang out these sowre Grapes to the Sun to ripen Vers 6. Lot went out So he exposed himself to save his strangers hoping to save them from that abominable violence The right of strangers is so holy that there was scarce ever any nation so barbarous that would violate the same When Steven Gardiner had in his power the Renowned Clark Peter Martyr then teaching at Oxford he would not keep him to punish him but when he should go his way as it is reported gave him wherewith to bear his charges But these Sodomites had not so much humanity left in them They had put off the man and were become dogs and worse
preserved by Lots prayers saith Jerome See Deut. 29.23 Isai 15. Vers 22. For I cannot do any thing Not that the execution of the divine decree depended simply upon Lots remove to Zoar but upon another decree for Lots remove ere Sodom were destroyed Vers 23. The Sun was risen upon Sodom But ere night there was a dismal change Nescis quid serus vesper vehat Vers 24. Then the Lord rained c. Lot was no sooner taken out of Sodom but Sodom was soon taken out of the world The wicked are reprieved for the godlies sake who but for them would suddenly be ruined Isai 30.33 Rained upon Sodom c. Rained not sprinkled and not fire onely but brimstone and fire for increase of torment and for an Hell above ground and aforehand Jude 7. Hot fire they had for their burning lusts and stinking brimstone for their stinking brutishness Charls the second King of Navarre was much given to sensual pleasures which so wasted his spirits that in his old age he fell into a kinde of Lethargy To comfort his benummed joynts he was bound and sewed up naked in a sheet Hryl Geog. pag. 42. steeped in boyling Aqua vitae The Surgeon having made an end of sewing him and wanting a knife to cut off the thred took a wax candle that stood lighted by him But the flame running down by the thred caught hold on the sheet which according to the nature of the Aqua vita burned with that vehemency that the miserable King ended his days in the fire Vers 25. Lib. 5. de bellâ— Jud. Omne carcus vita in profundam mergitur squid vivum arte alique immerseriâ— super enibis And he overthrew c. Some footsteps of this overthrow are to be read of in Solinus and Tacitus Josephus tells us of the mock-apples of Sodom and saith That an Ox having all his Legs bound will not sink into the lake of Sodom the water is so thick Vers 26. But his wise looked back Whether out of curiosity or foolish pity or as loth to leave so sweet a Countrey she turned her about and she was turned Some think she was a Sodomite and some tell us her name was Tytea Her sin Tyteam dictam volunt uxorem Loti c. Heâ—delf seem it never so light was a compound of many sins And her punishment was part of the plague of Sodom which was Brimstone and Salt so that it became a Sea of Salt Deuter. 29.23 And all this to Season us saith Augustine to Caution us saith our Saviour that we look not back The Fable of Eurydice lost by her husbands looking back upon her was devised by the devil to elude this holy History Vers 27. And Abraham gat up So sollicitous he was for Sodom that as Luther thinks he could not sleep all night Lot was delivered by his prayers though Abraham knew it not Vers 28. And he looked Abraham might look upon the smoke of Sodom Lot might not because it would work more on Lots heart then on Abrahams who had more grace The smoke of the countrey Nothing else was now to be seen of that fair and fruitful Plain Sic transit gloria mundi When we most greedily grasp earthly things we embrace nothing but smoke which wrings tears from our eyes and soon vanisheth into nothing Vers 29. God remembred Abraham c. And shall he forget us who have Christ to intercede for us Vers 30. Lot went up out of Zoar c. So he should have done at first and so he had obeyed God saved his wife and prevented that sin of incest with his daughters Vers 31. And the first born c. It s dangerous to live in a wicked place For though thy self mayst escape infection thy children may be tainted as Lots were Vers 32. Come let us make our father drink So the great Whore cometh forth with a Cup. Revel 17. She knew too well that Venus est in venis ignis in igne furit It is like they had wine from Zoar they sinned against conscience and therefore intoxicated their father who now forgets that he is a father and does that in a drunken pang that Heaven and Earth were afterwards ashamed of Vers 33. Nor when she arose There is a tittle extraordinary in the Hebrew to note that this is a thing incredible Appungunt desuper quasi incredibile quaest in Genes Coire quempiam nescientem Cajetan and Pererius conclude it possible and give Reasons for it Calvin saith best That it was not so much his wine as a spirit of slumber sent upon him from God for a scourge of his intemperance Luther addes No nos abeamus in securitatem That we may watch against security Vers 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaus And they made c. Decepit ebrietas Lotum quem Sodoma non decepit saith Origen Well might Athenaeus call drunkenness the metropolis of mischief Vers 37. Called his name Moab That is the begotten of my father So Benammi that is begotten of one of my near kinred viz. her father Isai 3.9 Thus they declared their sin as Sodom they hid it not but gloried in their shame It is as hard to come from Sodom and not taste of the sap of such a soyl as to walk bare-fac'd in the hot Sun and not be tanned CHAP. XX. Vers 1. And Abraham journeyed from thence c. EIther as grieved at the sight of Sodom or annoyed by the ill ayr thereof Inde tà m gravis halitus manat ut cum nulla animalia perferant cujus solo â—lfactu intereant Hom. Odyss or as loathing Lots incest or driven out by a famine or desireous of doing good to many Whatever it was that occasioned his remove we finde him ever and anon journeying from one place and sojourning in another Gods people are a brood of travellers This was Abram the Hebrew of Heber which signifieth Pilgrim or stranger They look toward Heaven in their home as Vlysses is said to do toward Ithaca as a bird looks to her nest on the highest Rocks Vers 2. She is my sister This is the second time he thus sinned both against Piety by distrust and Charity in exposing his wife to other mens pleasure and his neighbor thereby to Gods displeasure 2 Chron. 19.2 20.37 So Jehosaphat was twice taken tardy in Ahabs amity Jonah twice reproved for Rebellion and John for Angel worship Judg. 15.20 16.1 Sampson twenty yeers after he had loved the Philistim-woman goes down to Gaza and went in to Dalilah Lot committed incest two nights together Indeed the orifice of his lust was not yet stopped by repentance But Jonas had surely repented of his former frowardness and so had Sampson Jehosaphat Non dubium quin Abram poenitudire ductus c. Pareus in Gen. 12.16 and Abraham too of his former dissimulation which made the Lord to move Pharaoh to deal kindly with him so that he had sheep
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
acquainted with Gods counsell saith Luther wherein he rested Yet he was bound 1. For that the rite of sacrifices so required â—ee 2 King 10.12 2. Lest any involuntary motion by pangs of death should be procured Whence divers of the Martyrs as Ridley Rawlins c. desired to be bound fast to the stake lest the flesh should play its part Râ—â—â—ins when the Smith cast a chain about him at the stake I pray you good friend said he Knock in the chain fast for it may be Act. Mon. â—ol 1415. that the flesh would strive mightily But God of thy great mercy give me strength and patience to abide the extremity Nâ—ture at death will have a bout with the best whether he dye as Elisâ—a slowly or as Eliah suddenly Vers 10. And Abraham stretched forth his hand c. What Painter in the world can possibly express the affection of Abraham when thus he bound his son and bent his sword Surely that Painter that set forth the sacrificing of Iphigenia Aspiâ—â— vulius ecce meos utiâ—amque â—culos in pectora po es Inserâ—re Sol Phetonti apud Ovid 1 Cor. 3. would here also have drawn Abraham as he did Agamemnon with his face veyled as not able to delineate his unconceivable grief But a man in Christ is more then a man and can do that that other men cannot reach unto It was a matter of blame to the carnall Corinthians that they walked as men And our Saviour looks for some singular thing to be done by those that pretend to him Matth. 6.47 Abraham had denyed himself in his beloved Isaac and therefore went an end with his work hard though it were Another that hath not done so shall finde a heavy business of it an unsupportable burden Sozomen tells of a certain Merchant whose two sons being taken captives Sozom l. c. 14. and adjudged to dye he offered himself to dye for them and withall promised to give the Souldiers all the gold he had They pitying the poor mans calamity admitted of his request for one of his sons which he would but let them both scape they could not because such a number must be put to death The miserable man therefore looking at and lamenting both his sons could not finde in his heart to make choice of either as overcome with an equall love to them both but stood doubting and deliberating till they were both slain At the siege of Buda in Hungary there was among the German Captains a Noble-man called Erkius Raschachius whose son a valiant young Gentleman being got out of the Army without his fathers knowledge bore himself so gallantly in fight against the enemy in the sight of his father and the Army that he was highly commended of all men and especially of his father that knew him not at all Yet before he could clear himself he was compassed in with the Enemy and valiantly fighting slain Raschachius exceedingly moved with the death of so brave a man ignorant how near he touched himself turning about to the other Captains said This noble Gentleman whatsoever he be is worthy of eternall commendation and to be most honourably buried by the whole Army As the rest of the Captains were with like compassion approving his speech the dead body of the unfortunate son rescued was presented to the most miserable father which caused all them that were there present Tuâ—kish hist to shed tears But such a sudden and inward grief surprized the aged father and struck so to his heart that after he had stood a while speechless with his eyes set in his head he suddenly fell down dead Anno Dom. 1541. Heb. 11. And took the knife to slay his son The Apostle saith He did offer him up a slain sacrifice God took it in as good part as if indeed he had done it because he would have done it Every man is so good before God are he truely desires to be Bernard In vitae libro scribuntur omnes qui quod possunt faciunt etsi quod debent non possunt saith one Father And another Augustin Basil Tota vita boni Christiani sanctum desiderium est Ambulas siamas Non enim passibus and Deum sed affectibus currimus Tantùm velis Deus tibi praeoccurret saith a Third Vers 11. And said Abraham Abraham Twice for hastesake yet not at all till the very instant When the knife was up the Lord came God delights to bring his people to the Mount yea to the very brow of the hill till their feet slip and then delivers them He reserves his holy hand for a dead lift Onely be sure you look to your calling for it was otherwise with Jepthta Judg. 11. whom St. Augustin calls facinorosum improbum a lewd and naughty man in his questions upon the Old Testament What then would he have said to Thomas the Anabaptist Stumpf. l. 5. who beheaded his brother Leonard in the sight of his parents at Sangall in France Anno 1526. pretending the example of Abraham As did likewise those odious Idolaters of old that offered their children in sacrifice to Moloch in the valley of Hinnom which was so called because the poor child put into the arms of the red-hot image was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nohem that is roaring or because the Priests comforting the parents said Condimeâ—tum crit tibi Jalkut â—n Jerem. Jeheunâ—h Lach. It shall be profitable or pleasant to thee as Kimchi hath it So because Abraham planted a grove to serve God in Gen. 21.33 the Devil Gods Ape set the blind Heathens a work to plant a thicket near the altar of their god ' Priapus whereinto his worshippers stepped when the sacrifice was ended and there like bruit beasts promiscuously satisfied their lusts thereby as they conceived best pleasing their God which was the true cause as it seems that the true God commanded that no Groves should be planted near the place of his worship and if any were they should be cut down Vers 12. Lay not thine hand upon the Lad As he was about to do having armed his pious hand not onely with the knife but with faith that works by love as had likewise David when going against the Giant he slyes upon him Bucholcer perinde ac si fundae suae tunicis non lapillum sed Deum ipsum induisset aâ— implicuisset Now I know that thou fearest me With a fear of love Hos 3.5 Fulgentius And here that of Fulgentius is true and taketh place Deum siquis parùm metuit valdè contemnit hujus qui non memorat beneficentiam auget injuriam God knew Abrahams fear before but now he made experience of it Nunc expertus sum saith Junius Nune omnibus declarasti saith Chrysost Vers 13. Behold behind him a Ram Belike the Angell called behinde him which when he turned to listen to he spied the Ram caught in a thicket Heb. Sabâ—ech which signifies the perplexity winding or
binding of a bush or briar And to this both David seems to allude Psal 94.19 and the son of David in that famous Lammah Sabachtani of his Bastards Serm. on Gen. 22.1 Mark 15.24 And Abraham went and took the Ram c. How likely is it saith One that we will offer to God Isaac our joy which will not sacrifice the Ram that is mortifie our sinfull lusts and the desires of our flesh God tempteth us now saith Mr. Philpot Martyr as he did our Father Abraham commanding him to slay his son Isaac which by interpretation signifieth mirth and joy who by his obedience preserved Isaac unto life and offered a Ram in his stead Semblably we are to sacrifice to God our Isaac that is our joy and consolation which if we be ready to do our joy shall not perish but live and be increased although our Ram be sacrificed that is the pride and concupiscence of our flesh intangled through sin with the cares of this stinging world for the preservation and perfect augmentation of our mirth and joy Act. Mon. 1667. sealed up for us in Christ Thus he And as God provided another sacrifice saith a Third for Abraham that so he might save his Son which was a Ram tyed and intangled in thornes Itinerar Scripturae fol. 99. so God provided a sacrifice for the salvation of the world Christ that immaculate Lamb whose head being crowned with thorns and hanging on the Cross by his death opened unto us the door of life and made us capable of eternall happiness It is probable saith Bucholcerus that Abraham when he slew and sacrificed the Ram looked up to heaven with new eyes full of divine light and that being filled with the Spirit of God and carried beyond himself he thought of more things he felt more he seemed to see and hear more then was possible to be uttered Ipse Deus quodammodo expositurus declaraturus Abrahae actionis praesentis augustam significationem Bucholc in Chronâ— p. 187. manu eum ducturus ad introspicienda hujus sacrificii sui adyta promissionem de Christo repetit jurejurando confirmat Vers 14. In the mount of the Lord it shall be seen God will be found of his in fit time and place To him belong the issues of death Psal 68.20 None can take us out of his hands He knows how to deliver his and when as Peter spake feelingly 2 Pet. 2.9 with Act. 12.11 And Abraham called the name of that place Jehovah Jireh To perpetuate the memory of Gods mercy not of his own obedience which yet was notable and not to be matched again If we honour God we shall have honour that 's a bargain of Gods own making 1 Sam. 2.31 Vers 16. By my self have I sworn God swears for the further confirmation of our faith For here he swore not more for Abrahams sake then ours as the Apostle shews Heb. 6.13 14 17 18. As when he spake with Jacob at Penuel there he spake with us Hos 12.4 and what he said to Joshua he said to all I will not leave thee nor forsake thee Heb. 13.5 And hast not with-held thy son thine onely son And yet what was this to that sic without a sicut that hyperbole that excess of love in God that moved him to send his Son to dye for our sins He loved Christ far better then Abraham could love Isaac and yet he gave him up freely which Abraham would never have done without a command and to dye as a malefactor and by the hands of barbarous and bloody enemies whereas Isaac was to dye as a holy sacrifice and by the hand of a tender father How much more cause have we to say Now I know the Lord loves me Psal 119.106 and to swear as David did to keep his righteous judgements Vers 18. Because thou hast obeyed This because is not so much causall as rationall Significat non causam meritoriam sed subalternam sine qua non Vers 19. Went together to Beersheba The Hebrews conceive because here 's no mention of Isaac's return that he was sent by his father to Shem or that he remained for certain years in Mount Moriah But this is uncertain Vers 20. It was told Abraham Good news out of a far Countrey God usually chears up his children after sharpest trialls brings them as once from Mâ—rah to Elim c. Vers 23. And Bethuel begat Rebeccah Rebeccah is born Sarah dyes Thus one generation passeth and another commeth Our children are the Danes that drive us out of the Countrey CHAP. XXIII Vers 1. And Sarah was an hundred c. IT is observed by Divines that God thought not fit to tell us of the length of the life of any woman in Scriptâ—â—e but Sarah to humble that sex that because they were first in bringing in death deserved not to have the continuance of their lives recorded by Gods Pen. Vers 2. And Sarah died The Jews would perswade us that the Devill represented to her the offering of Isaac whereat she took a conceit and dyed This is but a meer conceit of theirs for Abraham then dwelt at Bâ—orshebâ— now at Hebron And Abraham came to mourn for Sarah So she was the first that we read of mourned for at death and it is mentioned as an honour to her Solons Mors mâ—a ne careaâ— luchrymis is to be preferred before Hin◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justa defunctorum Testamentum Augusti praeleg it tanto simulato gemitu uâ— non medò â—â—x sed spiritâ— deficere◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Eumse lâ—gere simulabanâ— quem necâ—veraâ—t Dio in Claud. Gen. 37.35 Jer. 31.15 Ennius his Nemo me decoret lachrymis It is one of the dues of the dead to be lamented at their funeralls and the want of it is threatned as a curse in many Scriptures It is a practise warranted by the best in all ages and mourn we may in death of friends so we mourn 1. In truth and not fainedly 2. In measure and not as men without hope For the first how grossely did Tiberius dissemble at the death of Augustus and at the funerall of Drusus Whereupon Tacitus makes this note Vana irrisâ— vero honesto fidem adimunt So when Julius Caesar wept over Pompey's head presented to him in Egypt they that saw it laughed in their sleeves and held them no better then Crocodiles tears So the mourning that Nero and his mother made over the Emperor Claudius whose death they had conspired and effected was deep dissimulation This is no less hatefull then to mourn heartily but yet immoderately is unlawfull Here Jacob forgat himself when so overgrown with grief for his Joseph and Rachel for the rest of their children that they would not be comforted So David for his Absolom Alexander the Great for his friend Hephestiâ—n when he not onely clipped his horse and mules hair Plutar. in vita â—â—lop but plucked down also
Chron. 16.14 Of whom also it is further added as an honour that he was buried in his own Sepulchre which he had digged for himself among the Kings of Israel in the City of David and laid in the bed that was filled with sweet odours c. Of Joram Joas and Ahaz it is expresly noted in the Chronicles that they were buried in the City of David but not in the Sepulchres of the Kings of Judah A worse place was thought good enough for them unless they had been better As of Tiberius the Emperour it is storied that he was so hated for his tyranny Sâ—â—lae Gemonia Quidam etiam Terram matrem orarent c. Pareus Cornel Nepos in vita Dionis Dionys Lambin in Annot. ad locum that when he was dead some of the people would have had him thrown into the River Tiber some hang'd up at such another place as Tiburn Others also made prayer to mother Earth to grant him now dead no place but among the wicked Contrarily when Dio died the people of Syracuse would have gladly redeemed his life with their own blood which because they could not they buried him very honourably in an eminent place of their City Whereas anciently as Lambinus well noteth Kings and Princes in Homer and other Poets are not read to have been buried but without the gates somewhere in the fields and gardens as the Patriarchs also were looking for the return of that everlasting Spring CHAP. XXIV Vers 1. And Abraham was old NOn tam canis annis Beurer in vita Attici quà m virtutibus sapientiâ gravis as One saith of Atticus Abraham had a good gray head as it is elsewhere said of him Hence so honored not onely at home but of the Hittites Chap. 23. Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old-age and honor are neer a kin in the Greek tongue And God bids honor the face of the old man Levit. 19.32 for the hoary-head is a crown Psal 111.9 Si prolixa facit sapientem barba quâ—d obstaâ— Barbatus posset quin caper esse Plato Baron Annal. so that it be found in the way of righteousness God is called the Ancient of dayes and because holy therefore reverend is his name as saith the Psalmist But it is a poor praise to Nectarius who succeeded Nazianzen in the Church of Antioch that he was venerandâ canitie vultu sacerdote digno a comely old man and of a Bishop-like visage and that was all that could be said for him Vers 2. Put I pray thee thy hand under my thigh Either as a token of subjection or for the honor of circumcision Quae erat in parte femoris q. d. I adjure thee by the Lord of the Covenant whereof Circumcision is a signe Or which is most likely in reference to Christ who was to come of Abraham according to that phrase Gea 46.26 The souls that came out of Jacobs thigh Vers 3. I will make thee swear by the Lord Who alone is the proper object of an oath Isaiah 65.16 Jere. 12.6 Howbeit in lawful contracts with an Infidel or Idolater we may admit of such oaths whereby they swear by false gods as those of old that swore by God and Malcom and the Turks great oath nowadayes is By the immortall God Turk Hist fol. 345. and by the four hundred Prophets by Mahomet by his Fathers soul by his own children and by the sword wherewith he is girt c. That thou shalt not take a wife unto my son c. Lest they should turn away his heart from following God Deut. 7.3 4. as those Outlandish wives did Solomon Neh. 13.26 whom therefore God Almighty punished both in himself and his successor Rehoboam his onely son that we read of by so many Wives and Concubines and he was none of the wisest nor happiest 2 Cor 6.14 tam auspicata sunt conjugia contra Dei legem contracta saith the Divine Chronologer Be not unequally yoked therefore with any untamed heifer that bears not Christs yoke If Religion be any other then a cipher how dare we not regard it in our most important choice D. Hall I wish Manoah could speak so loud saith a Reverend Divine that all our Israelites might hear him Is there never a woman among the daughters of thy brethren or among all Gods people that thou goest to take a wife of the uncircumcised Philistimes What 's the reason the Pope will not dispense in Spain or Italy if a Papist marry a Protestant yet here they will but in hope to draw more to them For they well know what power wives many times get over their husbands as Jesabel did over Ahab the Hen was suffered to crow and all went as she would have it And therefore the Legats in the Councell of Trent Hist of Count. of Trent fol. 680. were blamed for suffering the Article of Priests-marriage to be disputed as dangerous because it is plaine that married Priests will turne their affections and love to wife and children and by consequence to their house and Countrey So that the strict dependence that the Clergy hath upon the Apostolick See would cease And to grant Marriage to Priests would destroy the Ecclesiasticall Hierarchy and make the Pope to be Bishop of Rome onely Vers 4. But thou shalt go unto my Countrey c. Nâ—hors stock were neither pure in Religion nor precise in life Josh 24.2 Gen. 31.30 yet far better in both then those cursed Canaanites Some knowledge they retained of the true God of whom they speak much in this Chapter and concerning whom they hear Eleazer here relating how he had answered his prayer and prospered his journey And for their manners we finde them hospitable and their daughter though fair yet a pure Virgin Now Lis est cum forma magna pâ—dicitiae Like unto these are the Greek Church at this day Breerewoods Enquiries p. 139. B. Vshers Serm. at Wansteed D. Field of the Church Jac Reviue de vit Pentif p. 320. which is far greater then the Roman And though in some points unsound and in other very superstitious yet holdeth sufficient for salvation Cyrill their good Patriarch of Constantinople set forth the Confession of the faith of those Eastern Churches Anno 1629. agreeable in all things for most part to the Reformed Protestant Religion but diametrally opposite to that they call the Roman Catholick He is also busie about a generall Reformation among them and hath done much good Vers 5. Peradventure the woman c. He swears cautelously he doth not rashly rush upon his oath he swears not in jest but in judgement so must we Jer. 4.2 duely considering the conditions and circumstances as the nature of an oath the matter whereabout the person by whom and before whom the time the place our calling and warrant thereunto Eccles 5.2 Be not rash the best that can come of
Mark 3.4 Intimating that not to save when we may is to destroy The Egyptians therefore put Joseph to it Money they had none but must have answered if now it had been required of them as those Inhabitants of Andros did Themistoâ—les Ingens telum Necessitas He being sent by the Athenians for tribute money told them that he came on that errand accompanied with two goddesses Eloquence to perswade and Violence to inforce them Whereunto the Andraeans made this answer that they had on their side also two goddesses as strong Piutarch necessity they had it not and impossibility whereby they could not part with that which they possest not Vers 17. And Ioseph gave them bread in exchange An ancient and yet usuall way of trafick with Savages and Barbarians especially as in Virginia c. Where they usually change as Glaucus did with Diomedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer II. lib. 6 Vers 18. We will not hide it from my Lord Confess we our pittifull indigence also to God and he will furnish us with food and feed Say with learned Pomeran Eltamsi non sum dignus nihi lominus tamen sum indigens Vers 19. Buy us and our land for bread It was their own desire therefore no injury Nay it was charity in Ioseph in remitting their services and taking only their ands yea liberallity in reserving the fifth part only to the King when husbandmen usually till for halfe the encrease And this the Egyptians thankfully acknowledg Vers 25. Vers 20. So the land became Pharaoh's Regi acquisivit imperium despoticum This the Egyptians would never have yielded unto but that stark hunger drove the wolfe out of the wood as the proverb is Philo Iudaeus reports of an heathenish people who in their warrs used only this expression to put spirit into their souldiers Dan. hist of Engl. Estote viri libertas agitur The contention was hot in this land between Prince and people for fourscore years together about liberty and property and ceased not till the great Charter made to keep the beame right bet wixt soveraignty and subjection was in the maturity of a judiciall Prince Edward the first freely ratified Vers 21. And as for the people he removed them So to alter the property of their land and to settle it upon Pharaoh who with his own money had bought it See his prudence and policy for his Lord and Master So Daniel though sick did the Kings business with all his might These were as the Philosopher saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 few such now a dayes Great need we have all to fly to Christ who dwels with prudence Prov. 8.12 as Agur did when he found his own foolishness It was he that made Aholiab wise-hearted Vers 22. Only the land of the Priests bought he not Ministers maintenance we see is of the law of nature Jezabel provided for her Priests 1 Cor. 9.13 Micah for his Levite Doe ye not know saith that great Apostle that they which Minister about holy things live of the things of the Temple â— and they which waite at the altar are partakers with the altar Where by holy things Saint Ambrose understands the law of the Gentiles by the Altar the law of the Iewes Before them both Melchizedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithed Abraham by the same right whereby he blessed him Heb. 7.6 As after them the Apostle rightly inferrs Even so hath the Lord ordained 1 Cor. 9.14 that they which preach the Gospell should live of the Gospell But where hath the Lord ordained it Mat. 10.10 The labourer is worthy of his meate saith Mathew of his hire saith Luke of both no doubt as the labourers in harvest who have better fare provided then ordinary and larger wages See Nehemiah's zeal for Church-maintenance Chap. 13.10 14. He knew well that a scant offering makes a cold Altar and that ad tenuitatem beneficiorum necessariò sequitur ignorantia sacerdotum Panormitan Heyl. Geog. pag. 504. as in Ireland where in former time some of the Bishops had no more revenue then the pasture of two milch-kine c. In the whole Province of Connaught the stipend of the incumbent is not above forty shillings in some places but sixteen shillings Melancthon complains of his Germany that the Ministers for most part were ready to say with him in Plautus Ego non servio Manl. loc coâ— 472. libenter herus meus me non habet libenter tamen utitur me ut lippis oculis Such use Micah made of his Levite more fit to have made a Gibeonite to cleave wood then to divide the word and yet he maintained him and doubted not thereupon to promise himself Gods blessing He is a niggard to himself that scants his beneficence to a Prophet whose very cold water shall not go unrewarded Many rich Mat. 10. refuse to give any thing to the Ministers maintenance because they cannot be tithed Perstringit tenaces Parâ—us But be not deceived God is not mocked saith the Apostle in this very case Gal 6.6 7. Let him that is taught in the word communicate unto him that teacheth in all his goods Such tribes as had more cityes in their inheritance were to part with more to the Priests such as had less with fewer Num. 35.8 The equity of which proportion is still in force The Iewes at this day though not in their own country nor have a Leviticall Priesthood yet those who will be reputed religious among them do distribute in lieu of tithes the tenth of their encrease unto the poor being perswaded that God doth bless their encrease the more Godw. Heb. Antiq. 277. according to that proverb of theirs tithe and be rich But how is both the word and the world now altered amongst us All 's thought by the most to be well saved that is kept from the Minister whom to deceive is held neither sin nor pitty Fisco potius apud multos consulitur quam Christo ac tonsioni potius gregis Episc Winton quam attentioni as one complaineth Covetous Patrons Virgill care not to sauce their meate with the blood of souls whiles by them Et succus pecori lac et subducitur agnis Besides they bestow their Benefices non ubi optimè sed ubi quaestuosissime being herein worse then these Egyptians shall I say nay then the traytour Iudas He sold the head they the members he the shepherd they the sheep he but the body they the souls like that Romish strumpet Rev. 18.13 of whom they have learnt it But let them look to it lest they rue their wages of wickedness with Iudas In the mean while let them give us a just commentary upon that Prov. 20.25 and tell us M. Harris who hath authority to take that from a Church shall I say nay from God that hath been once given him We can tell them a sad story of five servants of Cardinal Wolsey's employed by him in
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
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
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
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