while we are as Jacob as yet weak it s to be expected that we suffer opposition and cursing but when we grow up in strength and become strong as Israel we must then expect Super maledictions cursings upon cursings Increase of grace is alwayes accompanied with proportionable increase of opposition and contradiction of the adversary Numb 33.11 They removed from the Red Sea and encamped in the wilderness of Sin c. The Red Sea or Edoms Sea for thence it had the name as I have shewen signifies that suffering which is incident unto flesh and blood or Edom the earthly man of which S. Paul speakes 1 Cor. 10.13 But Sin signifies Bushes and hatred when therefore we proceed from our conquest of that temptation which is incident unto man we become hated of men who are as thornes in our sides Thence they went to Dophkah that is pulsation knocking and smiting when their inward hatred breaks forth to knocks and blowes And the like significations have the following places of the Israelites journeyes if well observed by comparing spiritual things with spiritual For by how much we draw nearer to the heavenly Canaan by so much the more hatred we must look for from our outward and inward enemies The Spouse in the Cant. 4.16 therefore calls for not only the South winde but also the North winde to blow upon her Garden she desires both at once And why not only the South winde for from the South blow fruitful breathings whereby we understand the inspirations of the holy Spirit increase of graces thereby Jer. 1. v. 14. whereas Ab aquilone pandetur malum evil shall be opened from the North Jer. 1.14 The Spouse knowes well that there is no increase of graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the Spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Acts 2. when they received the spirit and the mighty rushing winde the spices flowed they declared the wonderful works of God but what then did the North winde cease when the South winde blew No did not the storm and tempest of persecutions arise more fiercely did not the hatred much more increase While the Apostles Disciples were yet but Novices in Christs school they suffered some accusation from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. But when they appeared full of the holy Ghost good God! how the North winde arose what storms and tempests did it raise in the hearts of gainsayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings Ubi magnitudo gratiae ibi magnitudo discriminis where there is greatness of grace there is greatness of danger saith S. Hierom. Men can well endure such as grow up together with them who are subject alike to the same infirmities with themselves while yet they live under the law and they can mutually pardon one anothers weaknesses but when the grace of God that brings salvation to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taught some of them to deny ungodliness and wordly lusts and to live soberly Tit. 2. v. 11. righteously and godly in this present world when these begin to grow up higher and to overtop the rest then the lower Shrubs speak evil of them 1 Pet. 4.4 Then the discipline of some Church or other sure I am not of the true Church of Christ which encourageth unto growth in grace 2 Pet. 3.18 and to abound more and more 1 Thess 4.1 like the Gardners Sheers soon crops and cuts down such surmounting proficiency under the name of Heresie or erroneous judgement because it exceeds the scanty measure of their Articles or confessions of faith which they will not suffer to be examined by the Word of God but require most unreasonably that the Word of God should be tryed and examined by their Articles and confessions of faith Hence it is that weaklings who are yet under the Law and like themselves may escape their Ecclesiastical censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not yea as Ours render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who are willing to live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 Some opposition will be made against Jacob the heavenly man as yet weak while he contends with his Edomick earthly-minded brother and strives and strugles with him as in the womb of Rebecca Gen. 25.23 and layes hold on his heel and would hinder him from being born and brought forth by consent James 1.14 15. For his earthly-minded brother is yet too strong for him and treads him under his foot But much more opposition is made against Israel the heavenly man now growen up with the increase of God Gen. 32.6 We read Psal 83. of a multitude of Nations plotting and consulting against Israel and their main designe is as appears ver 4. that the name of Israel may be no more in remembrance Ye have ten of the conspirators against Israel ver 6.7.8 and then Selah added which imports a beating down of the earthly thoughts and a raising up the heavenly meditations on what goes before Accordingly Edom notes the earthly-minde Ismael is the hearing without obeying God Moab the refusing the correction by the Law which is bastardy Hebr. 12.8 Hagarens the estrang'd nature Gebal the evil bordering upon the good Rom. 7.21 like a Second in descant which makes the greatest disharmony Ammon the secret sin Amalek the flattering tongue licking up and devouring the people The Philistine earthly sensual spirits Tyrians spirits domineering and oppressing Assur the besieging sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin which easily besets us in every circumstance Hebr. 12. v. 1. Psal 83. v. 5.8 and way-laying us And all these have been an Arm to the sons of Lot So much the Hebrew words signifie as it is acknowledged in the margent Only the Translators here as commonly elsewhere turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children which are Sons Hence the reason will appear why the Lord smites Moab All these have consulted together with one heart and have made a covenant against the Lord v. 5. For if against the people of the Lord then against the Lord himself for they who are in covenant have common friends and common enemies Acts 9.4 5. Whereas therefore they become an Arm to the Sons of Lot that is to the Moabites and Ammonites therefore Christ himself who is the Arm of the Lord Esay 40.10 and 53.1 John 12.37 38. is stretched out for the protection and salvation of his Israel and to smite the Princes of Moab and that according to his covenant For since the Moabites were enemies against Jacob yea mortal enemies against Israel the Lord had obliged himself by his
it abides alone but if it die it brings forth much fruit There is remaining in the grain of Wheat now dead an active principle of life the Balsamum naturale the natural and radical balsum which recals and raiseth up the plant to life and multiplyes it John 12.24 But that this may be done the Lord calls upon us to plough up our fallow grounds to mortifie our earthly members To die daily unto sin for that 's implyed in the next words he that loves his life shall lose it c. Also that we believe in the mighty power of God who raiseth the dead And by this faith we are raised unto life as the Apostle testifies of the Colossians Col. 2. v. 12. wherein also ye are raised by faith in the operative power of God having raised him from the dead Col. 2.12 How justly therefore are many of this present generation to be blamed who being fallen into sins of intemperancy incontinency injustice oppression violence impiety and profaneness lie still like arrant Beasts and continue in them and expect a time when they shall receive such an irresistable power of grace as shall enforce them to arise out of the slow of their sins unto righteousness whether they will or not But surely the grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knowes and accordingly drawes men with the cords of a man even with loving kindness Hos 11.4 And therefore when this grace is withstood and resisted the Lord complains as Matth. 23.27 O Jerusalem how often would I and ye would not c. And Acts 7. O ye stiff-necked and uncircumcised of heart ye do alwayes resist the Holy Ghost c. And Esay 65.2 3. I have stretched out my hands all the day to a rebellious people c. Ezech. 18.31 Cast away from you all your transgressions c. Why will ye die c John 5.34 These things I say unto you that ye may be saved c. ye will not come unto me that ye may have life Esay 5.4 What could I have done more for my vineyard then I have done These and many like Scriptures there are wherein the Spirit of God complains that men resist the grace of God yield not obedience thereunto But we never read of any compulsion or force used to compel men to obedience For that should be contrary to Gods creation in the framing of mans heart so that it is not to be wrought upon otherwise then by perswasions Contrary to the nature of obedience which is never forced but is purely voluntary as appears in the example of Pauls conversion which if ever any should seem to be forced yet he saith expresly I was not disobedient unto the heavenly vision Acts 26.19 Otherwise if the grace of God should force men to break off their sin to deny ungodliness c. this then would follow and I beseech you mark it That the grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise men judge Besides this is contrary to the nature of a command that it should be directed by a wise King unto his Subjects to be performed and that upon pain of death which yet his Subject cannot choose but he must do being compelled by an irresistible power What else do they affirm who live in their sins and say That they wait for such grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall reward them with everlasting bliss and salvation But does not the Apostle bid us to hope perfectly for the grace that shall come unto us at the revelation of Jesus Christ T is true but what are the words immediately before Gird up the loyns of your minde be sober and hope to the end c. 1 Pet. 1.13 But Abraham hoped against hope It s true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform Rom. 4. But Abraham when he thus hoped was obedient unto God and kept his charge his Commandements his Statutes and his Lawes Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandement of God he who hopes for the grace that shall be revealed c. he purifies himself as God is pure 1 John 3.3 The grace of God to the fallen man supposeth a power in him to receive it and so to comply with it that he receive it not in vain 2 Cor. 6.1 Our brother raiseth us up with us Otherwise should we lie still in our fall and expect that he should raise us up without us it would be great folly and vain presumption and would prove us as much without understanding as the Asse or Ox or Horse or Mule Psal 32.9 Which was intended by that in the Fable of the Carter whose Wain was laid fast in a Bog he cryed out Hercules help me But he was well answered Fool set thy shoulder to the wheel and put on thy Horse and then God will help thee Wherefore brethren if any man be prevented or surprized in a fall or fault ye who are spiritual and strong restore such an one with the Spirit of meekness Gal. 6.1 We are commanded to raise up our brothers beast with him how much more our brother himself So let us bear one anothers burdens Let us stir up the gift of God that is in us Let us not receive the grace of God in vain Arise thou who art sleeping and stand up from the dead and Christ shall enlighten thee Ephes 5.14 Ephes 5. v. 14. Believe not that seducing spirit of unbelief which would perswade us that we have no power to arise from our fall To this seducing spirit the wicked man gives heed and believeth not to return out of darkness and is waited for by the sword Job 15.22 Job 15. v. 22. Rom. 5. v. 6. Such a spirit were they acted by who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet without strength Rom. 5.6 which is only we being weak To be without strength is a total deprivation and takes away all ability toward the raising of our selves when our brother would raise us with us we helping and working together with him though we be yet but weak Which yet implyes some strength As the good Samaritan found and had compassion on the wounded man who was not quite dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half dead Luke 10.30 That good Samaritan drawes us with the cords of a man even with loving kindness It s heavie drawing at a dead weight Let us be coming yielding complying stirring up the graces of God in us and our God will be
if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith