of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in bâ—iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti sâ—imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagnâ—n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also
purpose The Lamb is raw There hath been more paper blotted about this controversie and opposition of science and humane learning against humane learning and science then about any other that I know in the Christian Church Reproof 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here not sodden at all in water All the New Lights which have shined now many years they have not brought forth or shined to the life which is the end of all The young Prophet went forth to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gathered wilde Gowrds 2 Kings 4.39 which are called fel terrae the Gall of the earth for their bitterness these he gathered and shred into the pot and when they came to be eaten they cried out O man of God death is in the pot c. They could never have eaten it had not Elisha cast in his Meal Many sons of the Prophets have gone forth into the field to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights new lights of humane learning lights of imagination which shine like rotten wood in the night of ignorance what else can be gathered in the field of the world but fel terrae the gall of the earth Matth. 13.38 which they gather out of their own earthly minde Phil. 3.19 And these they shred into the pot and powre out to feed the people withal But the hungry souls after the word of righteousness cannot feed on this food for it s no food of life they cry out that death is in the pot And it would prove death did not Elisha cast in the Meal even the meal of that wheat which fals into the ground and dies John 12. and brings forth much fruit of life It is that Meal which takes away the bitterness from all mens learning and what followed upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no harm in the pot the words are there was no evil word in the pot and so Arias Montanus turns that Text Non fuit verbum malum in olla there was no evil word in the pot Reproof 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine heated by the fire of their own spirit which works not out the creudities nor scum of the sinful life It is a dreadful threatning ye read Ezech. 24.6 14. Wo to the bloody City to the pot whose scum is therein c. 4. Come we to the positive preparation of this spiritual food It must be rosted with fire Fire is natural and indifferent or spiritual and that good or evil The rosting by a natural fire is the drawing of crudity and rareness out of the meat Mysticè But the spiritual fire is here to be understood and that which is good and that either good in it self or good for us 1. Good in it self so God himself is a fire Hebr. 12.29 And he is essentially good and his Spirit is a fire S. Luke 4.16 2. Temptations also inward and outward Afflictions are a fire called a fiery trial that is to try us 1 Pet. 4.12 and these are good for us It is good for me that I was afflicted Psal 119.71 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself the Prophets and Apostles Being so prepared it becomes more savory and more easie of digestion Of this the Psalmist speaks Psal 119.140 thy word is fiery 4. Zeal also is a fire and although in it self it be indifferent yet in regard of the object in a good matter it is good to be zealous How shall the Paschal Lamb be rosted When they rost meat the superfluous moysture and crudity is dried and drawn out of it But is there any supersluity in the true Pascal Lamb surely no What necessity then is there that it be rosted The Word has been sodden by Commentators and Expositors and every one hath left his false gloss upon it according to every mans humour according to which there are many Christs Matth. 24.24 and all these must be consumed by the fire of Gods Spirit 2. The Word is most savoury when we partake of it in our afflictions then it has the best relish At other times it is like meat to men that have no appetite But when we are under the fire of afflictions pressures and calamities O how sweet the Word is then unto us as to the hungry soul every bitter thing is sweet Prou. 27.7 as a morsel cut off the Spit The Apostle remembers the Thessalonians of their appetite 1 Thess 1.5 6 7. Our Gospel came not unto you in word onely but also in power and in the holy Ghost there 's one fire And ye became followers of us and of the Lord having received the word in much affliction there 's another Doubt Why does the Lord propound these mysteries under outward things as of a Lamb c. Love is defined affectus unionis an affection of union oneness and sameness with the party loved Now because one man who loves another cannot really be one and the same with him Disparata non possunt fieri unum disparates cannot be the same he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as our meat and drink and such as is nearest to us as our garments and what else is needful for the preservation of our being Thus Jonathan loved David 1 Sam. 18.1 3 4. Their soules were in a sort one but how did Jonathan expresse that He stript himself of the robe that was upon him and gave it to David and his garments c. Does the Scripture think we intend only to express humane passion Jonathan figures the holy Spirit so his name signifies The gift of the Lord and he clothes David as when Judges 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit clothed Gideon Rom. 13.14 Put ye on the Lord Jesus Christ 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you our own souls because ye were dear unto us There is no love without communication of something from the party loving to the party loved Thus John 3.16 God so loved that he gave his only begotten Son Gal. 2.20 He loved me and gave himself for me Ephes 5.2 Christ loved us and gave himself for us So he loved the Church and gave himself for it ver 25. And thus the Lord Jesus Christ to testifie his intimate love unto us he communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum unionis whereby he affectionately imparts himself unto us John 6.55 56 57. My flesh is meat indeed c. He that eateth my flesh and drinketh my blood dwelleth in me c. Terms of art are as weights wherewith we weigh silver and
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
11.12 28. lest his people being mingled among the Nations should learn their works and swear by other gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the wayes of my people to swear by my Name The Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people And we now live mixt one with another good and bad together and every one endeavours to assimilate and render another like unto himself O that every one of us so far as we have attained would endeavour to render another like unto God! Now although swearing by the Name of God rashly vainly and falsly and without just cause hath alwayes been a sin and so accounted Ecclus 23.9 13. Yet the universal prohibition hereof was reserved until the time of Reformation Matth. 5.33 37. Howbeit that this kinde of swearing ought not here to be understood but Adjuration only and to put an end to controversies among men as hath been said will appear to be true if we lay to the words now questioned and compare with them what Solomon saith Prov. 29.24 He that is partner with a thief hateth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth adjuration and uttereth it not Where we have these very words of the Law Levit. 5.1 and an exemplification of it In this case the Arabic Proverb is not to be understood Repentance for silence is better then repentance for speech And that of Cato hath no place here Nam nulli tacuisse nocet nocet esse locutum For silence in this case argues a consent unto evil Take notice here Christian Reader how strict the Lord is in requiring a discovery of sin and that the truth should be brought to light and judgement and that under a ceremonial dispensation so that he who concealed his knowledge rendred himself guilty And shall we who ought to depart from and hate every evil way and every iniquity and loathe it in our selves shall we hide and keep anothers sin as sweet under our tongue In this case it will well beseem our Christian prudence and charity to enquire what will be more profitable for our brothers reformation whether to accuse him and discover his sin as Joseph did his brethrens Gen. 37.2 or at least for a time with lenity and pious long-suffering to bear his weakness But if we wink at and dissemble our brothers sin as if we favoured it and waited not for a fit time for reproof of it we make our brothers sin and guilt our own and our tenderness and clemency toward our brother will be interpreted no less then contumacy and disobedience toward God Remember how Solomon concludes his Ecclesiastes and with it I shall conclude this Essay God will bring every work into judgement and every secret thing whether it be good or whether it be evil And the Priest shall make an atonement for him concerning his sin Levit. 5. Ver. 6. This sense is imposed upon these words beside their genuin and proper meaning which is this And the Priest shall expiate or purge him from his sin The only difficulty if any there be is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be referred to the person purged from his sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge or expiate is construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or whether it have reference to the Sacrifice as Arias Montanus understood it Both have their Authors and their meanings good As for Atonement what is meant by it but union with God or oneness as when God and man are at one And how can that be wrought while the sin intervenes and keeps man at a distance from his God Esay 59.2 It is true indeed that the Spirit of God hath couch'd two actions under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. to cover and 2. to purge cleanse or expiate But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to cover yet not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.16 as a cloak to cover knavery not so as to hide the sin but as a playster is applyed to cover and so to cure and heal a wound and so the first signification will fall into the second Thus the Tigurin Bible renders the words verbatim Et expiabit eum sacerdos à peccato suo And the Priest shall purge or expiate him from his sin And the Chald. Par. saith the very same though somewhat otherwise translated So Munster so Vatablus so Tremellius so Diodati And although the Spanish Bible hath reconcilierà in the text yet it hath expiarà the Priest shall expiate in the margent If meantime the sin remain how can the atonement or reconciliation be made since sin is the only make-bate Quod turbat omnia which therefore if it remain and be not really and truly removed and taken away the wrath and the condemnation and guilt and obligation unto death must remain with it What is wont in this case to be said that there is no condemnation to them that are in Christ Jesus which words are usually cited alone and the following words suppressed it is true of them who walk not after the flesh but after the spirit whom the law of the spirit of life in Christ Jesus makes free from the law of sin and death in whom the righteousness of the law is fulfilled Rom. 8.1 4. It is true these actions are all of them ceremonial poor and beggarly rudiments yet by them are figured out the pretious truths of God touching atonement with God and expiation from sin as gold is weighed out by brass or leaden weights The real purging from our sins by Christ is meant by the ceremonial expiation wrought by the Priest and the sacrifice And therefore the Apostle so reasons if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh so far then it did sanctifie how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God Purge your consciences from dead works to serve the living God Let us well consider this Christian Reader lest in a matter of so great concernment unto our immortal souls we suffer our selves to be deceived by concerning a word of very large signification which if it mean any thing but expiating the sin take heed of it Dolosus versatur in generalibus if we be deceived in the figure we shall also be deceived in the Truth it self which is conveyed by it But suppose the sin only covered which is that which many contend for if it yet remain in us what singular benefit is the Reconciliation or Atonement unto us only that the putrid and loathsom ulcer is skin'd over that the remorse and clamour of the guilty conscience is quiet and stilled for a time that the malefactor is
the two former Chapters the Lord gives divers precepts which in this Chapter he ratisies with sanctions by their respective punishments The words contain a denuntiation of punishment for a crime and the confirmation of that punishment by repetition both of the crime and punishment When any man curseth his Father or his Mother he shall surely be put to death Which words are repeated for aggravavation 1. The crime he hath cursed his Father or his Mother 2. The punishment of the crime his blood shall be upon him What is here turn'd Father or Mother although read copulatively in the Hebrew his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Mother yet are the words dis-junctively to be understood his Father or his Mother and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence Matth. 15.4 He that curseth Father or Mother let him die the death So that he who curseth one and but one of his parents is liable to death otherwise the Law might have been eluded Howbeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here read is not only to speak evil to or of or to imprecate and so wish evil unto any one as it is wont to be rendred by maledicere to curse or speak evil of And so what we read Exod. 22.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul Acts 23.5 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not speak evil of c. Yet the word signifies more properly to slight and make light of to vilifie and dishonour And so this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to honour as elsewhere so 1 Sam. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who honour me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will honour but they who despise me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vili pendentur they shall be lightly esteemed When any man speaks evil of or to his Father or Mother or flights either of them he shall die the death that is he shall certainly die as he is worthy to die being guilty of so great a crime Which is explaind in the close of the verse his blood shall be upon him Under the notion and name of parents we are to understand not only our Fathers that begat us and our Mothers that bare us Prov. 23.22 Nor only those whom the Law makes such Ruth 3.1.5 but the name is also extended in a civil respect unto Governours and Magistrates as Eliakim was a father to the inhabitants of Jerusalem Esay 22.20 21. And Naamans servant called him Father 2 Kings 5.13 And Deborah was a Mother in Israel Judges 5.7 Yea in a spiritual sense God himself is our Father and Jerusalem above is the Mother of us all as I may shew afterward And they are also called our Fathers who beget us unto God Gen. 45.8 1 Cor. 4.14 15. And consequently honour is due unto them and for slighting or cursing them like penalty is due to those who analogically are called their children This denuntiation of punishment will appear to be reasonable if we shall consider 1. What the duty is which is here violated and 2. the reason of that duty as also 3. the violation and breach of the duty and 4. the punishment of that breach and violation The duty violated is honour of parents And what is it to honour The word used in the fifth Commandement and elsewhere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be heavy or weighty and that in quantity as in bulk or number Prov. 27.3 Or quality as dignity honour glory whence we say that Honos est onus Honour is a burden accordingly the Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 So 2 Cor. 12.16 I was not burthensome unto you In this sense the Apostle speaks 1 Thes 2.6 Neither of men sought we glory neither of you nor of others when we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been burdensome the Syriac hath been honourable as the Apostles of Christ that is such as God and Christ appointed first in his Church 1 Cor. 12.28 Ephes 4.11 and therefore ye read in the margent we might have had authority 1 Thes 2.6 Now the honour due to parents from their children is a weighty business a matter of great weight and moment which is either inwardly performed as an high esteem of them love and fear of them Or 2. outwardly expressed as a testimony of that estimation love and fear in Reverence to their persons Obedience to their commands Supply of their necessities The reason why this honour is to be given to parents will appear whether we consider the parents themselves or their children who owe this duty to them The parents deserve all honour from them as being in eminency above them both because Authors of their being and of their better being by nurture and education Their love and care and labour and cost challenge all respect from them for their unrequitable love For when they have done all that possibly can be done by them and have followed them with all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their utmost requital that they can make yet being and education exceeds all gratitude as the hinder wheels of the Charet run as fast but can never overtake the former The Father hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will desire to be tenderly affected to his children as implying that all that influence of care and labour and cost is from love which sweetens the authority of Parents over their children 2. In regard of the children themselves justice and gratitude requires this duty of them Children obey your parents in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is just Ephes 6.1 That natural love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt with due awe makes up Reverence which is the first part of that honour unto parents And love is the strongest principle of obedience Exod. 20.6 that 's the second Whence will easily follow requital of parents to the utmost of their power because to love is not only bene velle but also bene facere Which is the third part of honour due to parents 3. Since the duty is so just so reasonable the breach and violation of that duty must needs be most unreasonable and unjust The violation and breach of the duty it is slighting vilifying disesteeming dis-honouring whether by word as cursing and evil speaking to parents or of them or by gesture or deed as denying them obedience to their commands or supplying their wants as Matth. 15.4 5. This slighting which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little-accounting is a great sin yea a greater injury done to him whom men slight then if they did some open violence unto him Quem quis contemnit eum non curiosiùs calcabit him whom a man contemns he will not take any great care how he kicks him saith Seneca When Paracelsus begun in Germany to make known his principles
of Physick and Philosophy much different from those received the learned men despised him and vilified him as if he had been a Mountebank or Quacksalver but when Erastus the Emperors Physitian and a very learned man wrote against him men then began to change their mindes concerning him and to think he was not despicable as they had supposed but that he had great worth in him Whereas he who slights and neglects another he thereby declares his opinion of him that he has neither wisdom nor strength nor any thing in him worthy of estimation And from such a slight opinion commonly proceed sutable words gestures and actions 4. Such as these done by children to their parents to whom they owe the greatest honour deserve according to divine justice extream punishment even death it self For God who knowes the hearts of all men sees a disposition to kill where there is a boldness to curse According to which justice Traytors against their civil fathers are to die by the laws of most Nations as being such as go about to take away the lives of those who have given and maintained theirs Whence we perceive a main difference between the prescience and providence of the Great Lawgiver and all inferiour ones The Romans made no law against Parricides because they could not foresee that any could so degenerate or put off a man as to kill his father but the only wise God foresees this and makes lawes against those who would be murderers of fathers and murderers of mothers 1 Tim. 1.9 But what if my father be a wicked man may I not slight him speak evil of him c Surely no the wickedness of the parents exempts no childe from his duty to them Nor is it said honour thy good father and good mother but honour thy father and mother Nor is it said when any shall curse his evil father or mother but his father c. As we may reason from a less obligation Hagar must submit her self unto her Mistris though she dealt roughly with her For it is the Apostles rule 1 Pet. 2 18. Servants obey your Masters not only if good and gentle but also if they be froward David honoured Saul his Father-in-law and often preserved him from death even at the same time when Saul sought Davids life But obedience is a part of honour due to parents must the children be obedient to their parents when they command what is evil I answer the fifth Commandement is a part of the second Table or howsoever accounted by Josephus and Philo Judeus in the first Table yet it s taken out of the first and great Commandement Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy minde and with all thy strength and therefore must obedience unto our heavenly Father be preferred before obedience to our Fathers upon earth Here that rule is true he that loveth Father or Mother more then me is unworthy of me Matth. 10.37 Our Lord Jesus Christ was obedient unto his parents Luke 2.51 yet he staid at Jerusalem when they departed thence And therefore being reproved by his Mother when she found him in the Temple saying thy Father and I have sought thee sorrowing how is it saith he that ye sought me wist ye not that I must be about my Fathers business Or rather which is a more true translation and a more proper answer to his Mothers expostulation how is it that ye sought me Luke 2. Ver. 49. wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my fathers house that is in the Temple so that ye needed not go far to seek me The Apostle makes answer to this doubt Children obey your parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord Ephes 6.1 Here also lies an obligation upon Parents by their sober and grave deportment to preserve their authority over their children and to be careful that a rational love decent and becoming gravity be such as may win upon their children elicit draw from them a willing love awe reverence and honor that they shew no example of light behaviour but to be exemplary in all holy conversation It is most reasonable that a man behave himself as a father if he would be honoured as a father saith one of the pious Antients And how equal is that precept Vt ameris amabilis esto Be lovely that thou mayest be loved And by like reason Vt honoreris honorabilis esto that thou maiest be honoured by thy children demean thy self as one fit to be honoured Wouldest thou not be slighted and despised Be not contemptible be not despicable That which the Apostle writes to Titus takes place here with analogy to the spiritual fatherhood Let no man saith he despise thee Titus 2.15 Alas how could Titus how can any man else help it but that he may be despifed his meaning is Let thy sober grave behaviour and thy doctrine be such as may challenge honour and due respect from thy spiritual children Be not thou despicable so shalt thou not be despised The words foregoing make this reason good These things speak and exhort and rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all authority yea as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies with all command as from divine authority Titus 2.15 and out of the word of God And then follows Let no man despise thee Which discovers the fondness of parents who by the lightness of their example and remissness and negligence in their government betray their gravity and authority This was Eli's sin 1 Sam. 2.29 his sons should have honoured him and he honours them and that not only above himself but above God also as God himself interprets it They say the old Ape so embraces and grasps her young ones that by hugging them she kills them Such is the Apish indulgence and unreasonable love of some parents that should they hate their children they could do them or themselves no greater injury For this fin God left his place at Shilo and put out Eli and his house from being Priests before him and brought that ruine upon Eli and his sons and the whole Nation that was not recovered a long time after What Parents are wont to say in this case My son is now of age and discretion he knowes how to behave himself c. It may be well answered by a rule known in the Civil and Canonical lawes Jus reverentiale remitti non potest No man can remit of that reverential right which is by the law of God and Nature due unto his place Whence children also may learn that there is a perpetual obligation and tye upon them to honour reverence obey and support their parents it is a principal Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them learn first to shew piety at home and requite their parents 1 Tim. 5.4 to obey them and have an honourable esteem of them it is a natural impression Should a Prince strike a
Whatsoever man he be that hath a blemish he shall not approach Levit. 21. Ver. 18.19.20 a blinde man or a lame or he that hath a flat nose or any thing superfluous or a man that is broken footed or broken handed or crook-backt or a Dwarff or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken This Paragraph contains twelve blemishes of the Priests which unqualified them for their service Whereof the Translators most-what give the sense but they proceed not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim which universally were to be wished Otherwise a Paraphrase it may be not a translation What they render that hath a flat nose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat nosed So the Jews Doctors understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom I know not upon what ground turns the word Si parvo si grandi si torto naso if he have a little nose or a great or a wry nose The LXX understood not the word of the Nose at all but turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mancus lame of an hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aure truncatus crop-eared And so the Syriac Nor does the Arabic Version understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nose nor the Samaritan but renders that and the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curtold in the parts or members or over-grown So expresly also the Chald. Paraph. What they turn broken footed or broken handed is word for word in whom is the breaking of a foot or the breaking of an hand What followes Or be scurvy or scabbed The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the abstract which are here turn'd in the concrete The former the Translators turn scurvy whereof mention is again made Deut. 28.27 where Moses having mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they there turn the Itch he adds whereof thou canst not be healed Where first they are not constant to themselves since its evident that what they call the Itch is quite another thing and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ita profunde scabies quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dicitur penetrat variis figuris insignitur c. Si verò tenues acresque serosae humiditates aliis crassioribus succis permiscentur impetigines quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominant suboriuntur quae celerrimè in scabiem lepram neglectae commigrant saith Aegineta lib. 2. de meth med cap. 11. The scab which in the Greek is called Psora pierceth not so deeply viz. as the Lepre whereof he spake before but is marked with divers figures c. But if thin sharpe and serose humours be mixed with more thick matter itches arise which the Greeks call Leichens which being neglected most speedily pass into a Scab and Lepre So he Whence its clear that the Scurvy and the Itch differ 2. Whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be incurable that cannot be meant of the Scurvy or that which the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which diverse remedies are prescribed and used with prosperous success As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn scabbed that rather is impetigo the Itch as Hierom renders the word It hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies apprehendere adhaerere to take or lay hold on and then to cleave unmovably Such is this Itch its incurable and said to be the Egyptian itch which continueth where it layes hold until death So I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab But whereas Arias Montanus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scabies perpetua a perpetual Scab because it lasts till death it makes not so clear and specifical a distinction of this from the former which Vatablus renders Qui habet scabiem aridam mordicantem who hath a dry scab which bites or tickles Philo Judeus so renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither such a Scab as changeth the colour of the skin into a leprosie or spreading so I would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itches This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kindes the rite and manner of offering them the times prescribed when and place where the divers kindes of expiations and purifications in this Chapter Moses treats concerning the High Priest and inferiour Priests by whom the fore-mentioned ceremonial services were transacted how they ought to be qualified and that most-what negatively From the 16 to the 24 verse the Lord directs Moses and Moses Aaron what manner of persons of his seed in their generations should not approach near to offer the bread of their God There is no doubt but these prohibitions touching the persons of the Priests concerned literally and precisely the sons of Aaron and the Levitical Priesthood and service so long as that lasted as it may appear by two tacite limitations in that he saith Of thy seed and in their generations ver 17. And because all things befel that people in figure 1 Cor. 10.11 it may hence be inferred that defects and superfluities and the deformities which arise from them in those misqualified persons import the like spiritually and inwardly in those who ought to be excluded from the service of God Accordingly integrity of body is required in the Priest saith Philo and having recited the deformities he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he seem to me to be figuratively referred to the perfection of the soul for if the mortal body of the Priest must be so curiously looked into that no ill accident corrupt it how much more ought the immortal soul framed according to the image of the true God So he And whereas Moses told this not only to Aaron and his sons but also to all the sons of Israel ver 24. It seems that this divine law concerns as those who are in the Priests office who teach the people make prayers and supplications and give thanks for them so those also of the people who are spiritually to be made Priests unto God 1 Pet. 2.5 Howbeit although these blemishes excluded the sons of Aaron in their generations and reach not according to the letter unto the Gospel Priesthood yet so far by analogy these prohibitions may extend as to bar deformed persons from the exercise of that holy function and to require decent persons if otherwise fit and qualified to be admitted thereunto yea since there is nothing extant in the Word of God contrary hereunto there is no doubt but they who are in authority may by Ecclesiastical constitution exclude such as by some notable deformity vertually exclude themselves However the reason and equity of this Ceremonial Law may so far prevail even in these times of the Gospel as to disable Parents from choosing and designing such of their children to the
of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hieâ—archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 â—phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true Dâ—â—agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves
Seal the Law among my Disciples whom he brings brings up under the pedagogy of the Law which is God the Fathers Law Psal 40.8 Herewith he corrects us and instructs us Psal 94.12 Hereby he makes us partakers of his holiness hereby he reveals Christ unto us Gal. 3. For the Law is the Schoolmaster unto Christ who is the holy of holyes the holiness of holinesses Dan. 9.24 And he is our other Teacher our Master even Christ And what does our Master Christ teach us 1. Self-denial and 2. Taking up the Cross daily Luke 9.23 1. There are abridgements of three selfs in man since the fall one whereby he agrees with the beast and lives according to the principles of bruitish man Another whereby he becomes one with the old Serpent called the Devil and Satan who deceives all the world with false principles of corrupt reason Revel 12. A third whereby man stands conformable unto God and the heavenly man 1 Cor. 15. And this is the man and all the man Ecces 12. ver 13. Eccles 12.13 Fear God and keep his Commandements for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the man what ever else is in man contrary unto this it s either the beast or the Devil 2. His second precept is taking up the Cross even the Christian patience which S. John cals the patience of Jesus Christ Revel 1.9 The yoke of Christ Matth. 11. the narrow way of mortification Walk in this way bear his yoke his Cross his patience and follow him through his death in humility meekness faith and obedience But how shall I obey unless I know Hast thou not been instructed out of the Fathers law Thou art not its impossible thou shouldst be without all knowledge Obey therefore what thou knowest To him who hath not yet denyed the brutish life the Scripture saith be sober Let not your heart be overcharged with surfeting and drunkenness and the cares of this life Luke 21.34 Obey that which the very beast obeyes Neglect not the meanest precept Whatsoever he bids you do that do Fill the water-tots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Believe every Precept every Commandement Adde to that faith vertue prowess and courage and then followes knowledge 2 Pet. 1. Such self-denyers such Cross-bearers who persevere in so doing are the true Disciples of Christ whom they follow into his death and by conformity unto his death he destroyes he swallowes up the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Esay 25.7 he devoures in all such Esay 25. ver 7. the vail vailed and the covering covered And swallowes up death in victory And thus we understand Simons speech touchiing our Saviour Luke 12. ver 32. Luke 2.32 Where he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lumen ad revelationem Gentium so Hierom turns those words and so they sound in the Syriac interpreter A light for the revealing uncovering taking the vailes from off the nations whereby Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness or off-shining of his Fathers glory Hebr. 1. ver 3. he is also the glory or great light so glory signifies 1 Cor. 15.40 41. and elsewhere of his people Israel And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath revealed the brightness of his glory whereby the thick darkness and black vails begin to be discovered and taken off all nations and the scales of false notions and mis-understandings begin to fall from the eyes of men But let us come to the third and last particular 3. They shall not go-in to see when the holiness or holy things are covered lest they die As if it were a speech like that Genesis 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fortè lest ye die But the text is word for word according to the Hebrew They shall not go in to see when the holyness or holy things are covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and die which words import what would be the issue and event of the Kobathites bold intrusion and curiosity if they should go in and see them Psal 143. ver 7. So they render Psal 143.7 Hide not thy face from me lest I be like to them or as in the margent For I am become like to them that go down into the pit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I am like and both may be a good paraphrase Yet the Chald Par. in both places followes the Hebrew so doth the LXX and Hierom and Pagnin This menace and threatning was really fulfilled upon the Beth-shemites 1 Sam. 6.19 This comes to pass by the pride and curious searching of the earthly man of which the Apostle speaks Col. 1.18 They intrude into the things which they have not seen vainly puffed up by their fleshly minde And therefore Hierom turns the words Alii nullâ curiositate videant quae sunt in Sanctuario let others with no curiosity see the things which are in the Sanctuary This proceeds also from the vast disproportion between the most holy God his holiness of holinesses and the natural man much more the sinful man Would we see the most holy God and his holiness of holinesses Nor he nor they can be seen by other then they who are like him That 's the main end of the true religion to be like unto our God But wherein even in holiness and righteousness We cannot otherwise see the most holy God and his holiness in our selves as the eye cannot see the Sun unless it be soliformis in some sort like the Sun and have its image in it God is light and life and such is the mystery of God And therefore to the seeing of God and the things of God there is required the light and life of God In thy light shall we see light The mystery of Christ the new man the holiness of holinesses cannot be known but by a renewed minde a minde renewed in knowledge according to the image of him that created him Col. 3.10 which the genuine Disciples of Christ have 1 Cor. 2.16 No man can otherwise judge of spiritual things unless he be spiritually minded Our God is most pure and holy and therefore only the pure in heart can see God For whereas holiness is separatio ab aliquo applicatio ad aliquid the first part of it is separation from all uncleanness of flesh and spirit Which done the second takes place applies us and dedicates us unto God Thus when the sinful life is deaded and mortified we then see our God For no man can see God and live his own sinful life Exod. 33. There is a death necessarily preceding the sight of the most holy God his most holy things This that is precious death of the Saints in Gods sight Psal 116.15 This is that death wherein the righteous hath hope Prov. 14.32 And his hope is crowned with
we must not come at or unto a dead soul we must go out of the world as the Apostle reasons 1 Cor. 5.10 To go in unto a dead soul is to have intimacy with it as Jacob speaks Gen. 49.6 O my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word enter not into their secret Hence it appears there are dead souls For what is the natural death but the separation of the soul from the body And what is the spiritual death but the separation of the spirit of life from the soul according to what the Prophet speaks The soul that siuens that shall die Ezech. 18.4 For sin when it is perfected bringeth forth death James 1. And as the man is said to die of some one disease or other or of some wound or of old age even so the soul dies Thus the false teacher who consents not to wholesome or rather healing words 1 Tim. 6. v. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of our Lord Jesus Christ and the doctrine which is according to godliness he is proud knowing nothing but doting so our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sick about questions and strifes of words And it is a deadly sickness for it followeth whence cometh envie and that slayeth the silly one Job 5.2 Yea envie is like the foul disease the rottenness of the bones Prov. 14.30 A consumption of the soul so Wisd 6.23 Neither will I go with consuming envie wrath is a feverish distemper that gives place to the destroyer Ephes 4. Covetousness is a dropsie Quò plus sunt potae plus sitiuntar aquae As much he drinks so much he thirsteth still And prodigality is a flâ—â—â— and looseness of life For the prodigal yong man was dead of it saith his father when he spent his substance with riotous living Luke 15.13.32 And there is the like reason of other spiritual diseases O that men would impartially look into their own spiritual estate and judge concerning themselves whether their souls be dead or alive It is of greatest importance whether so or not For he who hath not the spirit of life and spirit of Christ he is none of his Rom. 8.9 And we are saved by his life Rom. 5.10 We enquire not now into signes of the vegetative sensitive or rational life but what characters we finde in our selves of the divine life or life of God according to which the soul may be said to live If there be no sense or exercise of sense we know that naturally the man is dead at least if his taste if his touch be gone if he taste not that the Lord is gracious Phil. 1.9 I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all sense If there be no breathing there is no life if the heart pant not breathe not after the living God Cain hath then killed Abel the self love hath slain the breathing from and towards God Gen. 4. I place not talk and speech among the signes of life It s possible there may be a great deal of holy talk and yet but talk which our Lord the wisdom it self seems to wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O generations of Vipers the word is plural how can ye that are evil speak good things Matth. 12.34 A man may live though he be speechless the true speech is from the life of God Matth. 12. v. 34. Psal 65.1 he that speaks as the Oracles of God 1 Pet. 4.11 Silence is praise to thee saith David Psal 65.1 though ours turn it otherwise the silent persevering in well doing best praiseth and pleaseth God Psal 50.23 Psal 119.175 O let my soul live and it shall praise thee The Nazarite ought to come unto such living souls and his soul shall live 3. All the dayes that the Nazarite separates himself unto the Lord he shall come at no dead soul What dayes of separation were these The learned Jews have caught that the time of the Nazerites now was thirty dayes a whole Moneth and this they understand to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. He shall be holy because in that word the number of thirty is contained Howbeit this was to be understood if he vowed himself a Nazarite and named no certain number of dayes Of these dayes we understand Acts 21. v. 26. Acts 21.26 where S. Luke mentions the accomplishment of the dayes of purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this word Purificationis whereby Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius excepts and we may as well except against the same word here Englished purification and for the same reason Because purification is properly of those who were before unclean and impure whereas the Nazarites here mentioned had vowed against all uncleanness and had kept themselves pure and holy to the Lord. In place of it we may put sanctification There is reason enough for this in the precept He who gives it is Lord of all our time Herein the Christians vow of spiritual Nazariteship exceeds that of the Law That of the law might be temporary as for 30 dayes but our vow in Baptism whereby we are initiated into the Christian Nazariteship is a vow of far greater abstinence as to forsake the Devil and all his works the pomps and vanity of the wicked world and all the sinful lusts of the flesh 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements and walk in the same all the dayes of our life O ye Nazarites ye who have separated your selves to the Lord come not at a dead soul all the dayes of your life It is the soul and spirit that is mainly to be heeded The holy Scripture reckons persons by their souls as Gen. 12.5 all the souls they had gotten in Haran and 46.26 all the souls that came with Jacob into Egypt and many the like whereas we account men rather according to their bodies as when we say no body some body a good body c. Vnde haec farrago loquendi venerit in linguas How come we to speak thus but from too little care of our souls which is helped on by mis-translation If we come at a dead soul and so defile our own souls all our former labour is utterly lost The dayes that were before shall fall because his separation was defiled Numb 6.12 He must begin again And there is the same reason with the spiritual Nazarite Ezech. 18.24 When the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All the righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in the sin that he hath sinned in them shall he die This no doubt is a very great restraint upon the Nazarite But a case may be put wherein he may seem to be released
from this restraint What if his Father or Mother his brother or Sister die may not the Nazarite go in to them or one or other of them when they die It is true Father and Mother Brother and Sister they are near and endeering relations and such as may much win upon us This is a racite objection made unto the former strict precept Unto which the Lord makes express answer in the following words He shall not make himself unclean for his Father or his Mother for his Brother or for his Sister when they die In these words are contain'd the great restraint of the Nazarite from uncleanness Herein we have two divine Axioms 1. The Nazarites Father or Mother or Brother or Sister by dying become unclean 2. The Nazarite must not make himself unclean for his Father or his Mother for his Brother or for his Sister The latter of these supposes the former for unless the dead were unclean how could they render the Nazarite unclean But it may yet be enquired what uncleanness this is in the dead father or mother brother or sister For as for natural uncleanness albeit there be in the dead man a resolution of the humours and in time of the elements which may be noysom and perhaps contagious yet neither of these is so speedy as commonly their Funerals are However to come in to the same house where the dead are or to accompany the corps to the grave can be no annoyance because the soul being departed and the natural heat gone which is the vehicle and conveys contagion and infection while there is life in the body the body being now dead conveys no contagion corruption or uncleanness unto those who come at it so the Italian Proverb When the beast is dead the poyson is dead with it Thus much we may say for natural uncleanness As for ceremonial uncleanness it s meerly positive and according to the nature of a ceremony it is Pro arbitrio instituentis according to the will of him who ordains it and so only temporary and for a time whence caeremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a certain time and that significant also of somewhat that 's real moral and lasting It remaines therefore that the uncleanness here spoken of is only ceremonial and that which imports unto us a morall uncleanness And what 's that Sin and iniquity is the only true uncleanness And therefore it s called by such names as in nature are unclean as mire and vomit 2 Pet. 2.22 the menstruous cloth of an unclean woman Esay 64.6 The dung of a man Prov. 30.12 you will say these things should not be named They are named so in Scripture to discover unto us how abominable sin is unto God and ought to be unto us Yea such is the odiousness and loathsomeness of it that what ever in nature is or seems filthy sin borrows a name from it This uncleanness is of a diffusive and spreading nature both in them in whom it first is and in those also to whom they do affricare scabiem they communicate their uncleanness The leprosie begins with a spot of uncleanness and spreads it self in the skin and defiles the whole man Levit. 13. Iniquity kindles from a spark then it burns all before it like a fire Esay 9.18 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. v. 5. how much wood a little fire burneth 2. This uncleanness is contagious and infectious and spreads it self unto others also especially if disposed and fitted to receive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil words corrupt good manners Or as some understand the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light and unsetled manners For this uncleanness enters oftentimes into the soul and is conceived only by a word concepta cogitatio carnem commovet ad concupiscendum Prophane and vain bablings saith the Apostle increase to more ungodliness and such words eat like a Canker 2 Tim. 2.17 And the eye is as treacherous in betraying the soul as the ear is for mors intrat per fenestras Jer. 9.21 the dead soul is infectious and death from it enters in by the eyes the windows of the soul Eccles 12.3 and corrupts it Thus it first entred Gen. 3.6 and having found the way it s become a beaten rode troden by many of old and at this day Judg. 14.1 2. 2 Sam. 11.2 3 4. Mars videt hanc visamque cupit potiturque cupitâ Mars sees and seen desires desired enjoyes Whence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love saith the Etymologist And therefore Job makes a covenant with his eyes that he would not look upon a Maid Job 31.1 And David prayes Psal 119. Turn away mine eyes that they behold not vanity But what reason may there be why the Lord gives special charge to the Nazarite that he come not at his Father or his Mother his Brother or his Sister when they die There is greatest danger from them of all others For according to the nature of love Amor transformat amantem in rem amatam Love changes the party loving into the party loved And therefore especially in such deer and neer relations men commonly oversee and take no notice of their faults whom they love Beside honour being a more eminent degree of love is more attractive and drawes more uncleanness from the party honoured And therefore some followers of Plato pourtraied in themselves what blemish their Master had in his body others the errours of his minde Ye know whose speech it was but not worthy of him Malo errare cum Platone quà m cum caeteris Philosophis rectè sentire I had rather erre with Plato then be orthodox with other Philosophers Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature And therefore Apes Monkies and Baboons who resemble men in their feature are all Mimicks and imitate what they see done Now children brought up by their parents and taught to honour them have indeed no other patern for their imitation and what either good or evil they see in them they swallow it without difference and rather the evil because that most-what is rather predominant and more attractive of its like in those who are already disposed thereunto So that children insensibly by little and little steal the sins and corruptions of their parents and become unclean by them 3. The consecration of his God is upon his head These words are considerable either in themselves or as they comprehend the general reason of the whole Law preceding Being considered in themselves two things are to be inquired into 1. What 's here meant by Consecration 2. How we are to understand that the consecration of his God is on the Nazarites head The word here turn'd Consecration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow whether they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a vow as Drusius
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
Lord said the people are one and they have all one language Whereupon he confounds their tongue and David prayes for the like confusion they are now bound up in the bond of iniquity Wherefore v. 9. Divide their tongues for I have seen violence and strife in the City Their lying deceit and fraud are sins more proper to a City Whence they say that Astus craft subtilty deceit and fraud is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a City wickedness is in the midst of it deceit and guile go not out of their streets These are City-sins our City-sins sins rank and abounding in our City And therefore the Lord proceeds in his threatnings against that people and it may be feared for like reason against us also Jer. 9.9 Shall I not visit them for these things saith the Lord shall not my soul be avenged of such a nation as this not only that nation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as this also These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combination of wicked men committing open and known wickedness Others there were also among the Jews an assembly of seeming holy men Esay 1. who brought a multitude of sacrifices unto God so that he was full with the burnt offerings of Rams and the fat of fed beasts and the blood of Bullocks Lambs and Goats These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. a solemn meeting as it is there rendred or rather a people in restraint or retention wholly taken up in offering sacrifices observing new Moons and Sabbaths But what saith the Lord of these who hath required this at your hands to tread my Courts Bring no more vain oblations Incense is an abomination unto me The new Moons and Sabbaths the calling of assemblies I cannot away with iniquity and the solemn meeting or restraint So no doubt the words are to be read Esay 1. v. 13 14. And so Pagnin Tremellius Munster Piscator the Tigurin Bible and two of our old English Translations render them Not as our last doth with the supplement it is but jointly without a supplement And the reason is because iniquity opposeth the righteousness of God and the more of God is opposed the more God hates it and therefore it followes your new Moons and your appointed feasts my soul hateth they are a trouble upon me I am weary to bear them This was no doubt a gross mistake of the Jewes that they could not distinguish between that life which God required out of the ceremonies even his everlasting will and commandement John 12.50 and the ceremonies themselves which God adjoyned unto it until the life it self should appear Col. 3.9 Yet I doubt not but we may parallel them with a people among us an assembly a combination of seeming holy ones who make their assembling and the keeping of an outward Sabbath hearing the Word and receiving the Sacrament and the observation of a few other outward duties the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole business of their religion wherewithal they cover their envie their pride their covetousness their wrath their surfeting their drunkenness their chambering their wantonness all their abominations As for what is required out of these outward services as from the Sabbath the ceasing from our sins from hearing of the Word obedience to be performed thereunto from receiving of the Lords Supper the shewing forth the Lords death in the daily mortification of sin As for the love of God and our neighbour the walking in good works the very end for which our God created us Ephes 2.10 Of these Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem few words of these or if words yet but words These are after we believe and are assured that is have strongly fansied that we are justified these are then accounted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things at the best indifferent and in a manner at our discretion as being not absolutely necessary to salvation which they are sure of already but upon the matter as to salvation impertinent and needless But if they be urged home and their necessity be demonstrated and that to salvation then they are reputed Pharisism Arminianism Socinianism Familism Monchery Popery So that all the Christian duties and all the excellent priviledges of the eight day of the feast of Tabernacles are resolved into a few outward services of the seventh day But let them expect what event the Jews had of all their ceremonial services without the life of righteousness Who required these things at your hands I cannot away with iniquity and the solemn meeting or restraint As for us let us keep the feast of Tabernacles to the Lord let us keep a solemn assembly a retention a restraint on the eighth day 1. Let us restrain our souls from all iniquity Let us vow this vow unto the Lord and keep it Numb 30. v. 3. If a man vow a vow unto the Lord and swear an oath to binde his soul with a bond he shall not break his word Or rather according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by binding a bond upon his soul so David saith Thy vows are upon me O God! If we make vows unto God our word is no more ours but Gods and therefore we are obnoxious unto him So that to violate our words is not simply to break it as our Translators turn it but to prophane it as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not profane his word because it was sacred as made to the Lord and therefore being not performed it is profaned as they acknowledge in the margent 2. Let us avow and consecrate our selves to the Lord. A promissory oath differs little and only formally from a vow Accordingly David gives us example of the other restraint even to binde our selves to the Lord and his righteousness I have sworn and I will perform it Psal 119. v. 106. that I will keep thy righteous judgements or rather the judgements of thy righteousness 1. It is no mean Society and assembly we are invited unto read how the Apostle describes it Hebr. 12.22 23 24. 2. Nor is the benefit small no less then even the subduing the power of our greatest spiritual enemy Mark 1. v. 23. Mark 1.23 we read of a man in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with or in an unclean spirit who cryed out saying Let us alone What have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Satan knew well that Jesus and he had nothing common therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is common to us and thee And therefore he well knew that there would be no society between Christ and him but that he the stronger man would cast him out of his Tabernacle which he had usurped Whence saith David thine enemies roar Psal 74. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Whelps of the Lion the Devil
each by one place and no more And there are many like Nor were some of these places named so nigh the passage over Jordan where these words were spoken as to specifie it as appears by most of them if we compare them with the Chorographical Tables Yea some words understood of places will hardly prove so as will be manifest unto those who shall well examine them The Chaldee Paraphrast opens the whole business declaring summarily in these few words the Argument of the whole Book of Deuteronomie and the practise of Moses herein conformable unto other Governours of Gods Church For thus he understood and explained this verse as minding and reproving Israel for their sins committed in the places mentioned Thus by These words he understands hard and reprehensory words Moses reproved them saith he because they sinned in the Wilderness and because they tempted God in the Plains over against the Red Sea and in Pharan Where they murmured against Manna And in Hazeroth where they provoked God for flesh And in that they made themselves a golden Calf So he interprets Dizahab which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientia auri whence the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Ubi auri est plurimum where there is much gold And many suppose Dizahab the proper name of a place which is no where else named nor doth Hierom mention it where purposely he treats De locis Hebraicis The Appellative signifies the abuse of their plenty of gold to the making of an Idol Which opinion of the Chald. Par. is so probable that Rabbi Salomon and Munster and others follow it Yea Rupertus was so far perswaded of this that hereby he explains the Lords words Numb 14.22 They have tempted me these ten times to be properly understood and not taken for many as elsewhere Levit. 26.26 Job 19.3 But whether exactly that number of provocations may be found in these words as Ainsworth on Numb 14.22 hath reckoned up just so many I leave to their inquiry who have more leisure Lastly according to this interpretation the Chald. Paraph. brings in Moses now toward his death reproving the sons of Israel as Moses had brought in Israel himself doing the like immediately before his end Gen. 49.1 2 3. 33. In like manner Samuel in his old age sharply rebuked the people 1 Sam. 12. And that great example of all Governours the Lord Jesus Christ whom the Lord raised up like unto Moses He before his asscension into heaven left a severe reproof with his commission to the Apostles Mark 16.14 But let us proceed unto the following words There were eleven dayes journey from Horeb by the way of Mount Seir Deut. 1. v. 2. unto Kadeshbarnea The word journey is not in the Text howbeit the literal sense will bear it well enough The words might well be let loose from the Parenthesis both because they are consentany with the former verse as also because they agree with ver 6 7 Where the Lord commands the people to take their journey from Horeb as they did ver 19. and came to Kadeshbarnea They agree very well with ver 1. and make good proof of that sense which the Chaldee Paraphrast gives of it viz. A Reprehension of the people for their sin There was eleven dayes journey from Horeb the way of Mount Seir unto Kadeshbarnea They had now gone thorow that great and terrible Wilderness and were come to the confines of the promised land v. 19. and that in eleven dayes Whence we may consider that inestimable loss of the unbelieving Israelites who in so short a time had finished so much of their journey and refused through unbelief and disobedience to make further progress toward the holy land Insomuch as what remained of their journey was not finished in less then thirty and eight years which had they been willing and obedient according to the proportion of their journey past might have been accomplished in less then so many dayes Deut. 2.14 Let the Israel of God take notice of this That there intercede eleven dayes or legal lights between Mount Horeb the Sword and terrour and killing letter of the Law and Kadeshbarnea the moveable or mutable holiness of the child and that in compasing Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seir that formidable doctrine which causeth horripilation and makes the hair stand on end through fear Besides the number Undenarius eleven is of ill omen as being that which is called in the Interlineary Gloss Numerus transgressionis the number of transgression since the mysteries of it for the most part bode somewhat that 's evil It is S. Augustins observation lib. 15. de Civit. Dei cap. 20. That the tenth generation of those who built up the City of God ended in Noah But Cain who was the builder of the Devils City he had eleven in his posterity before the flood Quoniam lex denario numero praedicatur unde est memorabilis ille decalogus profectò numerus undenarius quoniam transgreditur denarium transgressionem legis ac per hoc peccatum significat Because the Law is delivered in the number of ten whence that Decalogue is memorable surely the number Eleven because it transgresseth or goes beyond the denary or number of Ten it signifies a transgression of the Law and thereby Sin The same Father gives further instance of eleven Curtains Vndecim vela Cilicina In Cilicio recordatio est peccati propter haedos ad sinistram futuros quòd confitentes in Cilicio prosternimur Progenies ergo Adam per Cain scelerationem undenario numero finitur quo peccatum significatur Eleven Curtains of Goats hair or Sackcloth In Goats-hair is the remembrance of Sin by reason of the Goats which are to be at the left hand Because when we confess in Sackcloth we are humbled or cast down Therefore the Progenie of Adam by the wickedness of Cain is finished in the number of eleven whereby Sin is signified And this number falling short of twelve is that notable number of the twelve Patriarchs and Apostles as there were eleven children of Ham before the flood sons of Canaan Gen. 10.15 18. In undenario fuerunt Apostoli tempore passionis quando defecerunt à fide The Apostles were in the number Eleven in the time of the Passion when they fell from the faith saith S. Bernard And as the number eleven is ominous in regard of the sin so likewise is it unlucky in respect of the punishment For the like number of dreadful Epithites we meet withal noting the day of the Lord most terrible unto sinful men Zephan 1.15 16. Where we have a description of the day of the Lord by Eleven adjuncts and circumstances of it which render that day most formidable and terrible For it s called a day of wrath and that day brings forth Twins and every one of them speaks terrour and affrightment and imports an abhorrency unto our nature How
and exalts it self against God and whatsoever is of God and Christ in us A word clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 Our Lord speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of fornication Matth. 5.32 which is in and comes out of the heart Mat. 15.19 This is the Harlot which is to be divorced O let it not be found lodging in us Let us be chaste and faithful to our God O Israel We are his Spouse Hos 2. He is our husband Esay 54. Such therefore we ought to be unto him as becomes such a Consort holy and without blame before him in love Ephes 1.4 Let there be no word of fornication no uncleanness in us So will he own us for his Spouse and say Thou art my people and we shall say Thou art my God Hos 2.23 Then shall his brothers wife come unto him in the presence of the Elders and loose his shooe from off his foot Deut. 25. v. 9. and spit in his face and shall answer and say So it shall be done unto that man that will not build up his brothers house And his name shall be called in Israel The house of him that hath his shooe loosed From verse 5. to the tenth inclusively is contained the Law concerning a Widow whose husband died without issue male In which Paragraph we have the Law and the sanction of it 1. The Law is that in that case the deceased husbands brother or next kinsman shall raise up seed unto his brother and the reason of that Law from the end of it 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother Disgrace 1. To his person 2. To his family The disgrace to his person 1. Loosing his shooe from off his foot 2. Spitting whether in his face as our Translators render it or otherwhere it may well be questioned For there is not nor hath been any nation under Heaven so prevented and informed with precepts of civil conversation and good manners nor more abounding with examples of well nurtured and behaved persons of both Sexes then Gods Israel whether his antient people so called or his surrogate and substituted Israel his Christian people Gal. 6.16 And therefore it may be much doubted whether such a behaviour were not unseemly and unbecoming this Israelitish woman and unsuitable to other holy Lawes and unworthy of the God of Israel the Author and giver of those Lawes and the God of that people Beside whereas Spittle is an excrement of the first concoction to be bespattered with it it s a great disparagement and indignity to the man as Esay 50.6 our Lord saith I hid not my face from shame and spitting And in the woman an argument of extream vilifying and contempt Both which are contrary to that due esteem wherein we ought to have one another It s prescribed in the same Chapter Deut. 25.3 that stripes although well deserved yet should not exceed a certain number and the reason is given lest thy brother should seem vile unto thee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be vile in thine eyes Wherefore it seems not probable that the most holy God would prescribe such an act as whereby the man should be vile in the womans eyes Yea this disgrace and despight is so much the greater in that it should proceed from the Woman and from her who desired to be the consort unto this man and to submit her self unto him as her Lord as Sarah called Abraham 1 Pet. 3.6 Besides as in salutation with an holy kiss as of old Rom. 16.16 a signe of love and reverence is expressed when the breath soul and spirit seems to be communicated so on the contraty by such rude and unseemly greeting as spitting in the face the excrementitious filth is cast out as a signe of greatest scorn hatred loathing and contempt All which being laid together we may adde hereunto this consideration that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman the dishonour should not seem to be placed so much in loosing of his shooe from off his foot as spitting in his face since the face and head are the most honourable parts of the body and the foot the most dishonourable as the Apostle opposeth them 1 Cor. 12.21 So that the brand of infamy on him and his family should then seem to be this or the like The house of him whose face was spit on The result of these reasons may be a strong inference and perswasion that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in rigore sermonis they may signifie She shall spit in his face and so the same phrase is rendred Numb 12.14 Yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turn'd before him in his sight or in his presence as our Translators also turn it Deut. 4.37 He brought thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sight with his mighty power out of Egypt and Chap. 11.25 Deut. 11. v. 25. There shall no man stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you The same phrase may and for the avoiding of so great inconveniencies ought to be so turn'd She shall spit before him or in his sight or presence I confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indecorum uncomeliness and ugliness of the fact caused me to suspect that all was not right though herein the Translators follow all the old English that I have seen their predecessors and precedents Howbeit I finde some other learned men to have been of an other judgement as Tremellius who renders the words Spuet ante faciem ejus she shall spit before his face And the Tigurin Bible hath Spuat coram eo let her spit before him And the learned Jewes so understood the phrase as Rabbi Salomon she shall spit before him on the ground and set a brand of infamy upon him and his whole family Now howsoever the superiour as a father might by way of just reprehension so deal with his disobedient childe as our heavenly father gives instance Numb 12.14 If her father had spit in her face that is as the Chald. Par. there hath it had sharply rebuked her yet there is not the like reason of the inferiour nor is it likely that the Lord would allow the woman so undecently so contrary to her due modesty so unbecoming her sex to exercise authority over the man Meantime we cannot but hence take notice how basely the wisdom righteousness and holiness the Son the Christ of God hath bin reputed and dealt withal in the ungodly world as he speaks concerning himself in the time past Esay 50.6 Esay 50. v. 6. I have not hid my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ignominiis from shames and spitting which was accomplished in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings as the Evangelist records it Matth.
the Lord thy God turn'd the Curse to a Blessing Deut. 23.5 that ye may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitias the righteousnesses or mercies of the Lord. What though the Aramites the Syrians curse yet bless thou Psal 109.28 and thou shalt obtain a blessing Psal 21. v. 6. yea a double blessing For there is a double blessing pronounced by the Lord Jesus who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessings Psal 21.6 upon his persecuted ones Mat. 5.10 11 12. For as we are called unto suffering so likewise are we called unto a blessing to a double blessing for our sufferings 1 Pet. 2.20 21. that we render not evil for evil or rayling for rayling but contrariwise blessing knowing that we are hereunto called that we should inherit a blessing 1 Pet. 3.9 which the Lord vouchsafe to all his persecuted ones through him who is the Blessings and Son of the Blessed Jesus Christ our Lord But if thine heart turn away so that thou wilt not hear Deut. 30. v. 17. but shalt be drawen away and worship other gods and serve them I denounce unto you this day that ye shall surely perish Ver. 15. Moses sets life and good and death and evil before us 1. Life and good if we love the Lord our God to walk in his wayes and keep his Commandements and his Statutes and his Judgements c. 2. Death and evil if our heart turn away and we shall be drawn away and worship other gods and serve them c. I read the words according to the Hebrew text thus If thine heart turn itself away and thou wilt not obey and thou be driven away and worship other gods and serve them I denounce unto you this day that perishing ye shall perish that is by little and little or by degrees ye shall perish This text may be considered in it self absolutely or with reference to the words before injoyning the love of God and walking in his wayes But if c. The words are a serious commination denuntiation or threatning of judgement upon condition and supposition of sin 1. In aversione turning away not hearing not obeying 2. In conversione turning-to being driven away to worship other gods and serve them Now because in every serious conditional threatning a possibility of offending is supposed the Antecedent of this connex or conditional Axiom will afford us these divine Truths 1. That its possible the heart may turn it self away from God 2. That the people of God may not hear or obey God 3. That they may be driven away from the true God 4. That they may worship and serve other gods 5. That they may be so driven from the true God that they may worship other gods and serve them 6. If the heart turn it self away if the people of God obey him not if they be driven away and worship other gods and serve them the Lord denounceth unto them that perishing they shall perish 1. The heart may turn it self away from God So or to the same effect all Translations that I have seen render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart is sometime taken more specially for the affective part of the soul and so it is distinguished from the minde and from the will Matth. 22.37 Sometime it s taken more generally for all the parts of the soul and the whole inward man all that is within us Mark 7.21 22. compar'd with Matth. 15.19 20. We may understand the heart here largely as the affective part following the dictate and determination of the understanding The reason of this is evident 1. From the precedent words where life and good and death and evil are set before us whereunto the heart may indifferently turn it self And 2. the Lord having made man after his own image Ecclus 15.17 left him in the hand of his own counsel Ecclus 15.14 17. Before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is life and death and whether him liketh shall be given unto him 1. Hence it appears that the heart is Vertibile principium a mutable a changeable principle 2. The heart may decline may turn it self away even from the Summum Bonum even the chief good while it is Non clarè cognitum not yet clearly understood Hence we may note a decision and determination of that great question controverted by Philosophers and Divines concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principale or as Tully calls it Principalus that supream and principal part of the soul I shall not name the manifold opinions of the Antients Many with Plato have thought it to be in the Head which therefore is called Arx totius corporis regia capitolium Others with the Stoicks rather place it in the heart and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Laertius Which Plutarch renders and explains thus The Stoicks say That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the rational which saith he is in the Heart 2. T is possible the people of God may not hear or obey The word here used signifies both but being applyed to the heart the hearing of that is obeying as it should here have been rendred and elsewhere though our Translators turn it to hear as Eccles 5.1 Eccles 5. v. 1. Be more ready to hear that is to obey then to give the sacrifice of Fools which is parallel to 1 Sam 15.22 To obey is better then sacrifice Hos 6.6 and in many other Scriptures That this is possible its evident by the complaints of all the Prophets and needs no proof Come we rather to the next Axiom which hath somewhat more difficulty 3. The people of God may be driven away from him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to be drawn away as it is here turn'd but to be driven away Deut. 22. v. 1. And so our Translators themselves turn the word Deut. 4.19 and 22.1 Thou shalt not see thy brothers Ox or his Sheep go astray the word is the same we have in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulsos so Arias Montanus driven away So Vatablus turns the word here Impulsus driven so Tremellius so Pagnin Munster hath Expelleris if thou be driven away How comes this to pass Doubtless by misapprehensions of God whence men conceive false and erroneous opinions of him So the Disciples were affraid when they saw Jesus walking on the Sea and said He was a Spirit or rather indeed a fansie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14. v. 26. Matth. 14.26 Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness But more of this anon 4. It s possible that the people of God may worship and serve other gods Wherein let us inquire 1. What these other gods are and what it is to worship and serve these other gods The other gods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
murderer Much lesse ought any man to actuate such a wicked affection no not for any price The Lord denounceth a curse against such an one Cursed be he that taketh reward to slay an innocent person This Translation doth not fully express the Hebrew text Deut. 27. v. 25. for what is rendred an innocent person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed at all in the Translation I wish it were thus rendred Cursed be he that taketh or is taking in the Participle a reward to smite or slay the soul the innocent blood or blood of the innocent so that the soul and innocent blood or blood of the innocent should be joyn'd by Apposition So we read them put together Gen. 9.4 But flesh with the life thereof which is the blood thereof ye shall not eat The words are better understood by apposition without the supplement but flesh in or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or soul thereof the blood thereof ye shall not eat Where life or soul and blood are to be understood as the same thing For the blood is such a vehicle of the soul that it s often said to be the same with it If the natural life be so pretious how much more pretious is the spiritual life The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the soul And how little is it regarded by most men how they corrupt others by their lewd examples by corrupt doings Ezech. 20.44 by corrupt communication by wicked counsels What a brand is that upon the name and memory of Jeroboam that he made Israel to sin How neerly does this concern those who by their office and place are to give ghostly counsel unto others How dreadful will their account be who take reward to slay the souls that should not dye and save the souls alive that should not live by their lying to Gods people who hear their lyes Ezech. 13.19 How careful and watchful are men especially over any one in relation unto them if by deep melancholy or Vi morbi by force of a disease he attempt to lay violent hands upon himself but how many wilfully corrupt and destroy themselves how many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murderers soul-murderers their own and others Yet such a Cainish generation we live in that almost every man thinks it strange that he should be his brothers keeper Gen. 4.9 when yet in the creation God gave every man commandement concerning his neighbour Ecclus 17.14 These are the corrupting sons Esay 1.24 who plunge themselves and others in the pit of corruption Let us endeavour to get out of this pit There is a dispute hotly pursued at this day touching our fall whether it came to pass through one person or whether every one falls in his own person which controversie concerning our fall I believe not so necessary as our endeavour to arise from our fall A company of people fell into a pit and when many reasoned and disputed how they came there one wiser then the rest advised them for the present to leave off that question and rather to finde means how they might get out Surely all have sinned and are come short of the glory of God But how shall corruption inherit incorruption 1 Cor. 15.50 We cannot otherwise receive incorruption and immortality unless we be united by Faith Hope and Love unto incorruption and immortality saith Irenaeus Faith in the operative power of God raiseth us up from the dead Col. 2.12 Without this Faith corrupt men abide in the pit of corruption who will not believe to return out of darkness Job 15.22 But as the Son of God could not be held by the pains or as it is in the Syriac the bands of death but according to what was prophesied of Him Thou wilt not suffer thine Holy One to see corruption The like may be said of those who believe in the operative power of God who raised up Christ from the dead The Lord will not suffer his holy or rather merciful ones to see corruption The word there rendred Holy one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly holy but merciful and so Pagnin and others render it Psal 16.10 And although the Apostle applyes the words in the singular number unto Christ Acts 2.27 yet the word in the Psalm is in the plural number Thou wilt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy merciful ones to see corruption as being understood also of those who are Christs and raised with him Per motum antityprae by conformity unto their Head from death to life from corruption unto incorruption without spot and blameless whereby they are declared to be the sons of God as they who corrupt themselves are not For 2. Their spot is not of his sons This is the depravation of the second divine character and image of God his righteousness which is stained by the spot of iniquity The word Spot is but once in the Hebrew text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sounds thus Non filiorum ejus macula illorum that is Their spot is not of his sons I doubt not but herein as elsewhere our Translators did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were much biassed by their private opinion That there must some spot remain in the sons of God For by this Translation they strongly intimate That there are different spots some of Gods Sons others of the Heathen As expresly some have explained these words by distinguishing two kindes of spots the one of infirmity the other of malignity So prone men are to retain any blemish and to get authority for it out of the word of God As some out of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn abominable idolatries 1 Pet. 4.3 they have hence distinguished idolatries into two sorts some abominable others not abominable whereas indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common adjunct unto all idolatry This fraudulent collection some have observed who yet will not see the like done by themselves and others of their party when without ground they so distinguish spots nor have they authority from any Translation either French Italian or Spanish High or Low Dutch or any of the Latin or old English Translations The reason why this Spot cannot be of his Sons may appear from consideration of the most holy God whose sons they are As also in regard of their patern the Son of God unto whose image they are predestinated to be conformed Rom. 8.29 As also in respect of the inheritance undefiled whereunto the Father hath begotten them 1 Pet. 1.3.4 and which they cannot enter into who are defiled Revel 21.27 Observe hence what an excellent people are the true and genuine sons of God They are without spot and blameless 2 Pet. 3. These sons do Patrizare they are like their Father holy as he is holy pure as he is pure merciful as their heavenly Father is merciful For so the Lord is 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great mercy And the sons of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful ones which yet our Translators often turn Saints O love the Lord Psal 31. v. 23. all ye his Saints Here and elsewhere our Translation hath Saints whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies mercifull men and the word Saints hath a more proper Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it The like mis-translation we meet with 2 Chro. 6.41 Let thy Saints rejoyce in goodness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful So Psal 16.10 and 37.28 and 43.1 So the same word is rendred godly Psalm 4.3 and 12.1 and 30.4 and 32.6 beside other places What should be the reason of this I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works but have imagined a godliness and holiness without either Whereas we are commanded by the Lord not only to be holy as he is holy but also to be merciful as our heavenly Father is merciful Yea the same men will not scruple the naming of some men Saints and holy ones especially of their own party even while they are yet only in agone fighting the good fight of faith yet will they not allow the most eminent sons of God the same title no not after they have fought the good fight and finished their course but think it superstition at least to call the Evangelists and Apostles S. Matthew S. Mark S. Luke S. John S. Peter S. Paul c. What an injury is this to the spirits of righteous men when they have attained unto the most eminent degree of Sanctity even to perfection Hebr. 12.23 not then to afford them the name of Saints but dishonourably to degrade them Hereby they may justly be reproved who plead for their spots and staines and alleage for themselves that they must be defiled with them while they live here but when then shall they be cleansed from them cleansed they must be For nothing that defileth must enter the holy City Revel 21.17 They say they shall be purified at the end of this life yea when they can sin no more then they shall be cleansed from their spots What Scripture can they alleage for this Sure I am there 's none in the whole Word of God Besides they attribute more to their own natural death then they do to the death of Christ and our conformity thereunto For the Scripture saith Rom. 8.13 If ye by the Spirit shall mortifie the deeds of the body ye shall live But where read we of any purging by the natural death at the end of this life If therefore the spots cannot be washed out in this life nor at the end of this life it must then follow that there must be a time after this life before we enter into the holy City when these spots shall be washed out And when and where must that be but in Purgatory Mark now beloved whither this unclean doctrine of necessity leads the Authors of it They who are great enemies to Popery are by this their tenent the greatest Patrons of Purgatory But the reliques of sin they say must remain yea and God will have them to remain in us to abase us and humble us lest we should be proud Where I wonder have these men learned this secret will of God For sure I am it is not revealed in the whole written Word of God Nor indeed is it reasonable so to speak As if God would have us to be disobedient lest we should be disobedient As if he would not that we should be without spot lest we should be spotted Doubtless these men fear most where no fear is and they are altogether fearless where the most fear is They fear to be without spot lest they should be proud whereas if they be without spot how can they be proud They fear not the reliques of sin which the Scripture saith are most to be feared For a little leaven leavens the whole lump Gal. 5.9 And he who keeps the whole Law and offends in one point is guilty of all Jam. 2.10 O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many be defiled Heb. 12.15 He that neglects small things shall fall by little and little Ecclus 19.1 And for whom do these men plead for the Lord or for Baal their own ruling lusts for the most holy God or for the unclean Devil for Christ or Belial Let Baal plead for himself But they implead others who would willingly wash out their spots with the water of the Word Ephes 5. as Hereticks men of corrupt and erroneous judgements dangerous men Dangerous indeed but to whom to the Devil and his kingdom which they uphold And he stirs these men up out of hatred to the pure spotless Bride of Christ whom he pursues into the Wilderness and casts a flood of reproaches after her Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe whom therefore the most condemned to death before her cause was heard But the Physitians knowing the womans piety and chastity began to enquire and making search in her bed-chamber they found the picture of Andromeda a fair white woman Whereupon they judged that since Phantasia habet opera realia the phansie hath real effects this woman in her conception looked upon that picture which thereby might form and bring forth a white childe The Spouse of Christ black but comely Cant. 1.5 is accused as an Harlot she labours and is in travaill bringing forth a pure and spotless birth And rash judges of evill thoughts like Judah pronounce sentence against her and say let her be burned for an Harlot for an Heritick But judge now righteous judgment ye Physitians of souls whether it be possible yea or no that the chast and holy Spouse of Christ may bring forth a white child a pure and holy life St. Paul hath determined this controversy long a go 2 Cor. 3. He speakes of himself together with the holy Church we all beholding as in a glass the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his that is Christs open face in opposition to Moses 2 Cor. 3. v. 18. with his face covered ver 13. we are transformed into the same image from glory unto glory Yea Christ himself gives approbation to the beauty and purity of his Spouse thou art fair my love thou art fair Cant. 4.1 Yea ver 7. Thou art all fair my love no spot in thee And are not they Gods sons who have their spots Alas what then shall become of me Hath not Christ so loved his Church that he hath given himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it unto
to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuriâ—ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Teâ—t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking
of the plenteousness of Gods house and so shewing forth the death of the Lord Jesus the incense of our prayer may without seeking applause of men Matth. 6.5 or wandring of the minde by right and single intention be directed unto God until Christ come to be our life 2 Cor. 11.26 For therefore we alwayes bear about in our body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body For we who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh The Lord vouchsafe so great grace unto every one of our souls Keeping mercy for thousands Exod. 34. Ver. 7. forgiving iniquity transgression and sin The words contain a part of Gods Name revealed unto Moses The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the first letter extraordinary great whereby the Lord shews wherein and in whom he shews mercy viz. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that springet that sprout of righteousness by whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saveth us Of whom the Prophet speaks Esay 11.1 There shall come forth a Rod out of Stem of the Jesse a Shoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ill turnd by our Translators a Branch Do we call that a Branch which growes out of the Root of a Tree or rather a Shoot or Sprout shall grow out of his roots that is Christ as the Chald. Par. turns it Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ shall be anointed of his sons sons What is here rendred Forgiving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly 1. Bearing and 2. Bearing away 1. Bearing So the Prophet Esay 53.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare the sins of many As indeed he doth in us and that with great patience and long-suffering saith the Apostle 2 Peter 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is long-suffering toward us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also bearing away So Vatablus confesseth in his marginal notes that it is in the Hebrew Auferens though he puts Condonans in the text Hierom also hath Aufers thou takest away So likewise the French Bible and the Spanish Munster also and one Low Dutch translation And so the LXX render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away sins and iniquities And the LXX translation is constant herein For where Moses beseecheth God to make good this his Name unto his people Num. 14.17 18. the same words are repeated both in the Hebrew and in the LXX And great reason there is for this translation For it is more glorious unto God to take away sin then only to forgive it both in regard of the act because to cleanse is a greater work then to pardon only 1 John 1.9 He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness And also in regard of the Agent For it is God alone who can take away sin whereas a man can forgive sin against himself and is bound so to do Matth. 6.14 15. and 18.32 33. Mark 11.25 26. Besides Forgiveness of sin doth not enter us into eternal life but the taking of it away and cleansing us from it Hos 14.2 Take away iniquity and receive us graciously The former must be done before the later Otherwise there should some unclean thing enter into the holy City which is everlastingly excluded Rev. 21.27 Consider these reasons well who ever thou art for they are of moment and of nearest concernment to thine immortal soul that it be cleansed from all pollution Consider also who bears thy sins in thee and would bear them away from thee didst thou not hold them fast and refuse to part with them Jer. 8.5 Take heed that thou abuse not this Name of God so full of clemency goodness and long-suffering remember Laesa patientia fit furor patience overcharg'd becomes fury Thou art now under the kingdom and patience of Jesus Christ Râ—â— 1.9 And thou hast long known the meekness and gentleness of Christ 2 Cor. 10.1 Beware of their resolution who harden themselves against him that they may know his meekness and prove his patience Wisd 2.19 lest that come to pass unto thee which befals all such as neglect the present pretious and blessed opportunity of grace offered them lest thou abuse the patience and meekness of the Lamb and be made sensible when it will be too late to prevent it and be forced to feel the wrath of the Lamb Revel 6.15 16 17. Take notice also as of this part of Gods Name that be bears and bears away iniquity transgression and sin so of that other part of his Name also which next followes that he will by no means cleanse the guilty that he will visit the iniquity of the fathers upon the children to the third and fourth generation Learn also to pray not only for pardon and forgiveness of sin while yet thou livest in sin and thinkest it impossible to live otherwise but also for the purifying and cleansing of thy sin So the Prophet instructs Israel to pray O Israel return unto the Lord for thou hast fallen by thine iniquity Take with you words turn to the Lord say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away all iniquity and receive us graciously c. Hos 14.1 c. So will the good God heal our backsliding and love us freely and his anger shall be turned away from us and he will make good his Name of grace unto us and the Lamb of God shall bear and take away all our sins O that that were come to pass Leviticus IF his offering be a burnt Sacrifice of the herd Levit. 1. Ver. 3. let him offer a male without blemish he shall offer it of his own voluntary will c. I deny not but what is here turn'd without blemish answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX But since the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies not only privatively without blemish but positively also perfect and having all inward and outward accomplishments without defect without redundancy Since also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macula a spot or blemish whereas no blemish or spot in the skin of the beast to be sacrificed made it unfit for the service but some other default or superfluity such as we finde Levit. 22.22 Lastly since Christ himself was hereby typified according to Hebr. 9.13 14. The Translators might have afforded a type of Christ this epithet of perfect though they hardly afford it unto any of those who are Christs without some allay or other in the margent What is here rendred of his own voluntary will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well for his favour that is for the obtaining favour to himself from the Lord. For the office may be referred
because of the hardness of their hearts Moses had suffered them to put awuy their wives but from the beginning it was not so Therefore he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said to them of old time or the Antients Thou shalt not commit adultery c. but it was not said to or by the Antients if a man put away his wife let him give her a bill of divorcement That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or by the Ancients is not there added by our Lord to the matter of divorcement will appear beside what hath been said if we compare herewith Jer. 3.1 which was named before Where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn They say or in the margent saying whereby is implyed that this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience But so far is the Lord from warranting divorce and separation of a wife from her husband that it may well be questioned whether divorce in any case be necessary yea or not yea whether a man be bound even in the case of adultery to put away his wife Our Lord Matth. 5.32 rather permits divorcement in that case then commands it So that 1. We do not read any Law of God enjoyning the wronged man so to do 2. Besides God is a witness of mutual faith plighted one to other It is the Lords own reason Mal. 2.14 The Lord hath been witness between thee and the wife of thy youth She is thy companion and the wife of thy covenant It is thy covenant and the Lotd is witness to it 3. The Lord hates putting away Mal. 2.16 and we ought not to do the thing that he hates Jer. 14.4 4. Though it be true that adultery is a capital crime and to be punished by the Judges Job 31.11 that is If the business be brought before them and proved Yet we read not that the husband was any where bound to prosecute his wife especially if he saw her penitent or thought good either to retain her for what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7.16 or put her away without noyse without publick shame more privately by bill of divorce We finde not that Jacob put away his wife or handmaid which was a secondary wife whom Reuben had abused And Joseph in his ignorance suspecting his espoused wife to have been an adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1. v. 19. that is a merciful man he would not make her a publick example but thought privately to put her away by bill of divorce Matth. 1.19 Hence take an estimate how merciful the good God is towards the fallen man He took the Jewes he takes us Gentiles to be his Spouse Thy Maker is thine husband Esay 54.5 What Adulterers what Adulteresses have we been yea yet are we how unchaste how unfaithful to our husband The Lord aggravates this great sin Ezech. 16. Jer. 3.2 Lift up thine eyes to the High-places and see where thou hast not been lien with c. See Chap. 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith Esay 50.1 Where is the bill of your mothers divorcement And though a man having put away his wife he must not receive her yet return to me saith the Lord Jer. 3. How justly therefore are they to be blamed who cause divorcement and separation between man and wife Such I mean who make unequal mariages either between themselves or their children or other relations These while they intend to lay a lasting foundation of love friendship and union between persons and families even these unwittingly are the cause of greatest breach dissention and disagreement What else shall we judge of those who make mariages only out of wordly respects as wealth honour or high place without any consideration of that which ought first of all to be lookt into the fear and love of God and Christian education adorning it As also that due sympathy and harmony of nature mutually inclining disposing and uniting the mindes and hearts and making them in a sort one For where these bonds are wanting though nothing else be wanting of wordly interest as honour wealth places of dignity and what ever else can be wished yet contracts and unions made between some parties so unequally yoked together ordinarily incense and kindle dissensious and differences between themselves and all in relation unto them The tying together of Sampsons Foxes set all on fire This must needs be the very worst divorcement of all other when their mindes and hearts are opposite and contrary one to other yet by bonds of matrimony they are obliged and bound to maintain a bodily presence one with other Let covetous proud and ambitious parents think seriously of this who ingage their children in perpetual bonds of unequal mariages to begin a kinde of hell upon earth which without Gods great mercy will never have an end Surely such mariages were never made in heaven They say that mariage is a civil ordinance and therefore the power of contracting it hath been devolved from the minister to the civil Magistrate though S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Ephes 5..32 But such mariages as these are can scarce be termed civil and therefore indeed they are more fit to be published among the rable in the market-place then among the Saints in that which according to the new reformation of words is called the meeting place Mystice There is a lawful and necessary divorcement to be made between us and our sinful thoughts which spiritually are signified by a wife Thus Eve and the Thoughts are compared 2 Cor. 11.2 3. These are the femal part of the man as the life is the male And these are adjoyned to the male even to the life as a meet help unto it Howbeit if she prove unquiet if she be a Skold such are the false-accusing thoughts if she be vain and idle of such the Apostle speaks 1 Tim. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only idle but tatlers also and busiebodies if she be a Slut unclean thoughts its the Wisemans advise Cut her off from thy flesh and let her go Ecclus 25.26 The Lord though he hate putting away Malac. 2.16 yet he reproves us that we admit such idle Huzzies into our bosoms Jer. 4. v. 14. How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in thee Jer. 4.14 Of this Moses may be understood in the place before us Deut. 24.1 If the husband finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuditatem verbi the nakedness or uncleanness of the word What is the uncleanness of the word There is a pure and holy word The Commandement of the Lord is pure Psalm 19.8 There is a word also of Belial saith the Wiseman even the word of Antichrist which opposeth