the Lapidary only who can value and duly esteem a precious stone It is the Astronomer only that can judge of the Stars Phil. 1.10 the Apostle prayed that the Philippians might discern of things that differ The Psalmist calls Jesus Christ the fairest of men And the Spouse the chief of ten thousand And his Saints are the excellent ones There is no doubt but in that which they call the visible Church there are many great lights and stars of the first magnitude which ignorant and malicious men dis-esteem such an one is Lampas contempta in cogitationibus divitum There is many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is accompted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As deceivers yet true as unknown yet well known But when the sons of God shall be made manifest when the new heavens shall appear all shall be such Obs 1. This answers the great doubt that hath been long time made and disputed which is the true Church and who are the genuine and true children and seed of Abram Who else but they who are as the heaven and stars such are Abrams children What ever men talk of tenents and opinions and being Orthodox or Catholick and what other notes are given of the true Church if the light of life be not in them if they shine not as the heaven and stars it matters not of what Church they are or of what religion they are or whose children they are Yet the Apostle tels us whose they are 1 John 3.10 In this the children of God are manifest and the children of the Devil Whosoever doth not righteousnes is not of God nor he that loveth not his brother Obs 2. We cannot see the true seed of Abram except the Lord reveal them the things of God are spiritual and inward which cannot be discerned but by Gods discovery of them Since therefore according to these the true children of Abram have their denomination they cannot be certainly known unlesse the Lord discover them unto Abram and the children of Abram Rom. 8.19 therefore he must first make a manifestation of the sons of God Elijah thought he was alone and knew none other nor was Paul known to Ananias nor the Eunuch unto Philip nor Cornelius to Peter until the Lord made them known unto them Consol Unto the genuine children of Abram in these perillous times They shall be as the heaven and stars Esay 57.21 they are not troubled by commotions and tumults The ungodly are so moved that they have no peace no rest They are truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeacable and unquiet and full of perplexity when the sons of Abram keep on their course constant and steady Phil. 2.15 Psal 119.165 as the stars shine clearest in the coldest night They have peace when all the world besides them wants it they are not afraid by any evill tidings Yea the weaker sex the daughters of Sarah are not terrified by any amazement They dwel in the new heaven and new earth that cannot be moved when the star pointed to the morning star as Christ is called the great ones of the earth are moved the Meteors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a con-signification with Princes and Potentates lifted up above others for their good these are tossed with the winds too and fro while mean-time the heavens and the stars the true children of Abram they keep on their course As the Orbs of heaven are involved one in an other as in Ezechiels vision there was a wheel with in a wheel even so here is an heaven with in an heaven there are visible and invisible heavens and stars And the seed hath a visible and earthly substance which dies and is resolved into the earth as the principle of it It hath also an invisible substance Naturale balsamum which is immateriall and the cause of life increase and multiplication Esay 51.16 Christ in us according to his divine and spirituall nature is the inward heaven Col. 2.5 2 Pet. 1.5 The faith in him is as the firmament as the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of faith All the vertues proceeding from the divine nature through faith are as the stars Adde to your faith vertue and to vertue knowledge and to knowldge temperance and to temperance patience c. Such are all the vertues and graces love joy peace long-suffering gentleness goodness meekness temperance Gal. 5.22 all the stars of light shining from the father of lights Reproof The degenerate sons of Abram yea rather Bastards then sons who pretend to be children of Abram yet have nothing of the heavenly nature in them they seem as stars even of the first magnitude and talk of heaven and heavenly things as if their Common-wealth were there when yet their lives declare them earthly-minded like the foolish Stage-player they name heaven Mat. 24.29 but point to the earth according to the inclination of their earthly spirit being fallen from the firmament of the living and operative faith which works by love who sore aloft ambitious of domineering and ruling over others they would be better and greater then their Master a servant of Rulers Esay 9.15 and 49.7 but minde earthly things cover it with a form of godlinesse without any power Ad populum Phaleras Esay 8.20 1 Pet. 1.9 Away with all vain pretences What â—s all this trapping without the light of life not so much as the morning light how much lesse then the day-star and therefore he that sits in heaven will laugh them to scorn the Lord will have them in derision They are inquisitive after heaven and heavenly things as the Pharisees and Saduces their predecessours would see a signe from heaven Mat. 16.1.4 Ion. 2.2 Iude v. 13. but our Lord points them to a signe from hell more fit for them so Jonah called the belly of the fish Hell These are the wandring stars they have a diurnal motion common with the rest of the heavens and you would think they were no other but as the planets so these have their proper motions they steal a private and undiscerned course And walk according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Exhort To shine as the stars It s the nature and property of Abrams children they are children of light children of life and righteousnesse such was Abram For where our Translators render the words who raised the righteous man from the East c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse Esay 44 2. For want of a few such Sodom and the other Cities of the Plain perished For want of a few such this City yea the whole Land yea whole Christendome hath now long time bin and is yet perishing Are we such stars The stars are seen in the night Phil. 2.15 in times of darkness 1. In the darknesse of sin such bright
many other graces are necessary 2 Pet. 1. and above all charity But they will say that it is not the saving faith which S. Peter there speaks of I answer It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is equally pretious faith with that which the Apostles themselves had And yet saith he Adde in that your faith vertue but in that vertue knowledge but in that knowledge temperance but in that temperance 2 Pet. 1. v. 5 6 7. patience but in that patience godliness but in that godliness brotherly kindness but in that brotherly kindness charity or common love to God and men 2 Pet. 1.1 7. There is a kinde of Acidia or spiritual slothfulness which would cause us lazily to sit down in faith alone without this train of graces following it as many do at this day and which is worse dangerously misunderstand the very foundation the true Christian faith Which S. Peter foreseeing adde saith he in your pretious faith vertue or prowess and courage therein the lazy soul would rest but saith the Apostle adde in that your vertue knowledge that is experimental knowledge that what we believed through vertue prowess is found possible And this is the reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of diversity repeated often both precedent and following all which our Translators contrary to the express text have rendred by the copulative And. The Apostle goes on For these things being and abounding make you neither barren nor unfruitful towards the knowledge or acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Lord and Saviour Jesus Christ And v. 10. So an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ The Lord direct your hearts into the love of God and the patience or expectation of Christ 2 Thess 3.5 Thou shalt not see thy brothers Asse or his Ox fall down by the way Deut. 22. v. 4. and hide thy self from them Thou shalt surely help him to lift them up again By this translation some elegancy of the holy tongue is lost and somewhat of the mystery contained in these words obscured The Hebrew words of the later part are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raising thou shalt raise them up with him Wherein the Hebrew elegancy imports and supposes a cooperation in the brother or neighbour the owner of the Asse and Ox and the like reason there is of his Sheep Horse mule or other beast Which the Samaritan version expresseth Thou shalt not see thy brothers Asse or any other of his cattle c. What the Hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum illo with him is not neglected by the LXX where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him nor by the Samaritan Syriac or Arabic versions nor by the Chald. Par. Vulg. Lat. the Spanish French nor Italian Translations Castellio hath Vnà cum eo sublevabis thou shalt lift him or it up together with him So the Tigurin Translation and Piscator Luther and the Low Dutch which followes him This curiosity as some will call it is not nodum in scirpo quaerere to seek a knot in a Bulrush to search for a fault where there is none For to help him to lift them up and to raise them up with him are not the same The later is more emphatical and full The words thus turnd have a sense very important whether we consider the literal or spiritual meaning of them As for the literal sense the words imply thus much 1. That they whom our God would that we should help they should be helpful unto themselves 2. What is here called thy brothers Asse is Exod. 23.5 called the Asse of him that is hating thee who is in actual enmity against thee For the book of Deuteronomy is much of it Evangelical and holds forth unto believers early what is that good acceptable and perfect will of God which our Lord that Prophet like to Moses more clearly reveals when he teacheth us to love our enemies Mat. 5. v. 44. to bless those who are cursing us to do good to those who are hating us and to pray for those who are using us despightfully and persecuting us Matth. 5.44 3. These and such like actions tend much to the melting of enmity and hatred into love and favour For there is no greater incentive unto love then preventing love 4. Especially if these or like actions be agitated and used frequently so often as occasion calls for them So much is implyed by the repetition of the verb Raising thou shalt raise them up 5. But no doubt if this we ought to do to the Ox or Asse we ought much more to do it unto the owner himself or brother Matth. 18.22 But hath God care of Asses or Oxen 1 Cor. 9.9 Or saith he it altogether for our sakes The words no doubt have their mystical sense The Lord Jesus Christ deals so with his brethren He is not ashamed to call us so Hebr. 2.11 He could not he cannot see the humanity fallen to the ground and cleaving to the earth and minding earthly things embracing Dunghils Lam. 4.5 to such the solemn Feasts are compared Mal. 2.3 and all ceremonial services yea all things if opposite unto Christ Phil. 3.8 He could not he cannot hide himself from his own flesh Esay 58.7 Hebr. 2.14 but he stoops to take and raise up the fallen man from minding earthly things to a conversation in the heavens Phil. 3.19 20. Yet would he not that the fallen man should be like the Lunt heavie and lazy beast Psal 32. v. 8.9 Job 35. v. 11. 36. v. 22. I will make thee understand saith he and I will teach thee in the way wherein thou shalt walk I will give counsel with mine eye unto thee Be not as the Horse as the Mule without understanding c. For why He teacheth us rather then the cattle of the earth Indeed who is teaching like him who gives man reason and understanding which other teachers cannot give but suppose in those they teach Yea in the fallen Ox and Asse there is a principle of life and power toward the raising of it self And how much better principle is there in the fallen believing man toward the raising of himself to a more eminent life For otherwise all exhortations dehortations reproofs in a word all Gods dealings with fallen men would be in vain and to no purpose Our brother would raise them with them but they have no power in them to comply with him Wherefore thus saith the Apostle out of the Prophet Esay 1.9 Except the Lord of hosts had left unto us a seed Rom. 9. v. 23. we should have been as Sodom and should have been made like unto Gomorrha Rom. 9.29 This divine seed lives when all what is temporal and earthly is dead and that recovers and restores all what shall live unto life Of which our Lord saith Except a corn of Wheat fall into the ground and die
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
Ministry as are blinde or lame or crook-backt or have some other visible biemish for that reason a most unreasonable one even because their children are so deformed For why they either think them fit for no other imployment meantime they remember not that curse Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing Or else they look at the Ministry only as a livelyhood like a Corrodie of so much a year to maintain an Abby-Lubber with what he may eat In the interim they consider not that they expose their children to a curse like that on Eli's house who shall say suppose to the Patron Put me I pray thee into one of the Priests offices that I may eat a piece of bread 1 Sam. 2.36 Doubtless such considerations as these are base and sordid and unworthy of the Gospel of Jesus Christ and evidently prove that such Parents have a poor opinion of Christs Ministers yea very low thoughts if any of the most high God who from the consideration of Gods eminency and Majesty ought to offer unto Him the very best they have It is the Lords own reasoning in the fore-named place Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foile as Jewels and Pretious stones are best set in a dark ground And truly the good news of a voice and power from Heaven routing our spiritual enemies though worthy a Quire of Angels Luke 2.13 14. yet it s welcome although they who brought it were scabby and nasty Lepers 2 Kings 7.6 11. Accordingly Moses Gods Ambassadour unto Pharaoh was a man slow of speech and of a slow tongue Exod. 4.10 So of S. Paul who was an Ambassadour for Christ his enemies said that his bodily presence was weak and his speech contemptible 2 Cor. 10.10 And his friends say of him that he was a short man and somewhat crooked Niceph. lib. 2.37 According to what Chrysostome calls him a man three cubits high And experience hath proved in these last dayes that the dumb Asse with mans voice hath forbidden the madness of the Prophets 2 Pet. 2.16 Yea God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things which are despised hath God chosen and things which are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. However all this be true yet neither all this nor any testimony else in Scripture nor any sound reason out of Scripture can warrant that selfish and ungodly designe of Parents though frequently practised in this and our Neighbour-Nations to set apart for the Ministry their impotent crook-backt or otherwise deformed children even because they are such These men no doubt seek their own things not the things of Jesus Christ Phil. 2.21 How much more pious and honest is their purpose and endeavour who intend the very best and principal of their children unto that holy Function For although Forma virûm neglecta feature of body in it self be neglected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this business not considerable yet may a comely body be a more serviceable instrument and vehicle of towardly noble and vertuous dispositions according to that of the Poet Gratior est pulchro veniens è corpore virtâ—s Vertue is more acceptable when it proceeds out of a graceful man-case Nor can I but approve of that part of a certain local stature of a Colledge which speaks thus Nec caecus nec claudus though the words following be invidious nec Gallus nec Wallus Neither let the Blinde nor the Lame be admitted into this Society But the inward deformities no doubt were here intended and principally prohibited by Moses as hindring the sons of Aaron from executing the Priests office And there are like spiritual blemishes which by like reason disable men from officiating in the Evangelical Priesthood For neither must the Gospel-Priest be blinde And he is spiritually blinde saith S. Gregory who knowes not the light of heavenly contemplation who being inveloped in the darknesse of this present life by not loving the life to come he sees it not according to 2 Thess 2.10 11 12. S. Peter better He who lacks these things saith he which are faith vertue knowledge temperance patience godliness brotherly kindness and charity he who lacketh these things is blinde 2 Pet. 1.5 9. Their office requires of them that they should open mens eyes that they may turn from darkness to light and from the power of Satan unto God Acts 26.18 That they cause all men to see the mysteries of God And how can he so do if he himself be blinde How ill put together are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinde guides Matth. 23.24 as our Lord calls the Scribes and Pharisees But it s more unreasonable that they be lame guides also And who is lame Who else but he who though he see the way of life yet through infirmity and instability of his affections walks not in it unto such saith the Lord how weak is thine heart Ezech. 16.30 How absurd a thing therefore is it for Gods Priests to be lame who are by profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as must be guides and leaders unto others in the way of life Acts 8.31 Now if they themselves halt in that way how can they say as S. Paul that excellent way-guide to his Philippians Be ye followers together of me and mark them who walk so as ye have us for an example Phil. 3.17 Goodly guides I wiss who like the Statue of Mercury point Travellers to the way while they themselves stand still as the Prophet saith of Idols they have feet and walk not and of the same Noses they have and smell not Psal 115.6 7. By the Nose S. Gregory understands Discretion Prudence and Sagacity according to the known use of Nasutus and homo acutae naris Prudence is as laudable a vertue of the soul as the Nose is comely for the body But I shewed before by sufficient authority that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note defect and excess in the parts of the body which imply that the Priest must have a perfect body and by analogy according to Philo that he have a perfect soul Because Perfectum est cui nihil deest aut superest that is perfect to which nothing is wanting nothing is superfluous And what is the breaking of the foot but the revolt of the heart and affections broken off from the wayes of God whereof the
sickness excuse us from this warfare as it doth from the outward The Egyptian was left behinde because he was sick 1 Sam. 30.13 But too many who in time of health and strength and welfare being called to the spiritual warfare would not hear Jer. 22.21 the same being pressed by sickness and old age they then begin to learn the use of their spiritual arms to repent deny themselves mortifie their lusts their youthful lusts 2 Tim. 2.22 as of surfeting and drukenness which follow them to their old age the iniquity of their heels Psal 49.5 which dogs them to their graves and now they would part with it when they can enjoy it no longer T is true better late then never But I much fear it will be then too late For the Captain of our salvation calls us to this duty strive to enter in at the strait gate For many I say unto you shall seek to enter and shall not be able Luke 13.24 6. Howbeit the Lord would not that any of his souldiers should dispair or be discouraged and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem egredientem every one who is coming forth of Egypt every one who hath a good will and endeavoureth to come out of the Spiritual Egypt the Lord accepts of such an one according to the time sincerity and faithfulnesse of his endeavours He would not that a good thought or will should be lost but accepts it for the deed when God himself is the cause why the deed cannot be done Completa voluntas pro facto aestimatur a complete will accompanied with our utmost diligence is esteemed for the deed it self 7. Provided alwayes that he who so cometh forth of Egypt adjoyn himself to the Army in Israel that is to the Church of Christ which is Acies ordinata an Army or Armies with Banners Cant. 6.4 He must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must not fight alone but adjoyn himself to the Army as Paul and Barnabas assembled themselves with the Church Acts 11.26 that so he may receive and contribute his strength as the Poet speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souldiers by joynt Targets and Shields mutually defended one the other And thus it is or ought to be in the Church of Christ to which he who comes out of Egypt ought to unite himself 2. Moses and Aaron were commanded by the Lord to visit number and muster all the males from twenty years old and above c. And who so fit as they Moses the King in Jeshurun Deut. 33.5 and Aaron the High Priest Moses the King by his authority and as his name signifies drawing forth the souldiery Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge the teaching Priest It was his duty to instruct and incourage the souldiers Deut. 20.5 And it is the Evangelical Priests office to do the like in the spiritual warfare Ephes 6.10 18. The Law commanding the Priest making intercession for the transgressours of the Law These had their assistants Numb 1.4 principal men of every Tribe a man of these or most of these names Ainsworth hath given notations which with some additions and alterations we may fit unto the present purpose Such was 1. Elizur My God is the Rock and the Rock is Christ 1 Cor. 10.4 His father is Shedeur the light of the Almighty The light of wisdom and counsel and the Rock of strength two main requisites for the holy war 2 Kings 18.20 2. Shelumiel God is my recompence the souldiers wages their exceeding great reward Abrahams pay after his war Gen. 15.1 Shelumiel was the son of Zurishaddai the Almighty or All sufficient God is my Rock The Psalmist puts both together God is the Rock or strength of my heart and my Portion for ever Psal 73.26 3. Naashon Experiment an experienced Souldier the son of Amminadab my noble or willing people Of such Deborah and Barak sung Judges 5.9 My heart is toward the Governours of Israel who offered themselves willingly among the people all volunteers which was not of themselves but of God So 4. Nathaneel the gift of God the son of Zuar The little one the humble one the watchman of the City as the name signifies 5. Eliah My God is the father the strong God the son of Helon mighty and strong 6. Ammihud the glory of my people A figure of him who is the true glory of his people Israel Luke 2.32 the son of Elishama My God hath heard or the hearing and obeying of God And whosoever obey him he plentifully rewards them that 's 7. Gamaliel God is my reward and he is the rewarder of every one who diligently seeks him Hebr. 11.6 He is the son of Pedazur the Rock who is the Redeemer even Christ 8. Abidan My father is the Judge even God the Father who is Judge of all the Judge of our just cause for which we fight his battels The son of Gideoni who treads down breaks and cuts off the iniquity according to the Hebrew and Syriac etymologie 9. Achiezer the helper of his brother According to Joabs speech to his brother Abishai If the Syrians be too strong for me then thou shalt help me but if the sons of Ammon be too strong for thee then I will help thee 1 Chron. 19.12 So we ought to help one another against pride and deceit that 's Aram the Syrian and the secret sin that 's Ammon He was the son of Ammishaddai the people of the Almighty Such must they be who fight against such spiritual enemies 10. Pagiel who meeteth God and God meeteth him as Melchisedec met Abraham returning after the slaughter of the Kings Hebr. 7.1 Yea God meeteth him who rejoyceth and worketh righteousness Esay 64.5 Or who maketh intercession with God for the people as the word also signifieth and is spoken of Christ and prophesied of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Mediator shall make intercession for sinners Esay 53.12 He was the son of Ochran who troubles the enemies of Israel 11. Eliasaph God shall increase or adde viz. courage strength knowledge He was the son of Deguel the knowledge of God S. Paul puts both together Increasing in the knowledge of God Col. 1.10 who Numb 2.14 is called according to the frequent change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reguel the friend of God 12. Ahira a friendly brother or brotherly friend the son of Enan their eyes as a Scout or Scout-master of the Army According to what Moses saith to Hobab Numb 10.29 whom he intreats to accompany the Armies of Israel in their Expedition Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the Wilderness And thou mayest be to us instead of eyes Indeed Hobab is so necessary unto Israel that they can do nothing without him Hobab signifies Dilectus Beloved or Love and Charity whereby and wherein Israel doth all things according
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
love of God and our neighbour that scorner which makes all the strife Now cast out the scorner and contention shall cease Prov. 22.10 Cut of the head of Sheba that Septiforme peccatum the seven capital sins the son of Bichri the spaun and issue of the Devils first-born Take away that accursed thing which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore tuo in the midst in the heart of thee O Israel Josh 7.13 and peace shall be restored unto Israel Cast Jonah over-board and there will follow a great calm Offer up thy daily burnt-offering die daily to thy sin and the Lord thy God will smell a savour of rest and will give rest unto thy soul There is yet one exception more against the translation of the 30 verse of this Chapter But the soul that doeth ought presumptuously Numb 15. v. 30. Why presumptuously The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu elatâ with an high hand and so the Translators themselves render it in the margent So Pagnin turns the words Manu excelsa with an high hand Tremellius Elatâ manu hand lifted up So Vatablus and the Tigurin Bible So Piscator also and the Spanish and Italian Translations Hereby is signified not only pride and presumption but also as it were a daring of the great God Non reconditâ manu sed apertâ exertâque not with an hidden but an open and stretched-out hand as if a man bare an Ensigne or erected a Standard of impiety and blasphemy against God that he might draw or invite others into the same audacious enterprize So Tremellius To like purpose the Chald. Paraphrast renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capite operto according to the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly prowdly so that hereby is intimated a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighting against God and therefore the hand lifted up is here mentioned as when Amalek fought against Israel it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand was upon or against the throne that is he lifted up his hand against the throne of the Lord which is heaven Esay 66.1 and against God himself who sitteth thereon Matth. 23.22 and against the Church of God for so Jerusalem is the throne of the Lord Jer. 3.17 though those words be of doubtful understanding whether they have in them the force of an oath as they may be referred unto God For so an oath is signified by lifting up the hand Gen. 14.22 Revel 10.5 6. and both the Thargums incline to that meaning However this may be the sense of that place yet the hand lifted up is a form of speech which imports rebellion as Sheba lifted up his hand against David 2 Sam. 20.21 Jeroboam against Solomon 1 Kings 3.26 On the contrary by giving the hand is signified the yielding and submission 1. To a Superiour in place and authority as 1. Chron. 29.24 it s said that all the Princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the King which is in the Hebrew they gave the hand under Solomon the King 2. Also the yielding to the conquerour as when the Captive Jews confess Our necks are under persecution we labour and have no rest we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread Lam. 5.5 6. Nor was this practice uncouth among the Heathen or unknown to the Poet Aen. lib. 11. Oremus pacem dextras tendamus inermes Let 's beg peace and yield our unarm'd right hands 2. If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred presumptuously I know not how we shall put difference between this phrase and that Exod. 21.14 if a man come presumptuously Exod. 21. v. 14. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man be proud or come proudly So Deut. 1.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbè egistis Ye dealt proudly which is turnd also presumptuously The like is Deut. 17.12 13. the man who will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superbia in pride and 18.22 all which places they turn presumptuously Our English tongue is not so strait and penurious but that it well may answer these different forms of speech so that there was no necessity to confound both under one word which indeed answers properly to neither 3. This phrase with an high hand is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore or ignorantia ver 27. in errour or ignorance Whereby is not to be understood an universal exclusion of all knowledge but of such only as is of some particular duties and of some circumstances Since what may be known of God is manifest in men Rom. 1.19 and our duty unto God in some good measure For our good God hath shewen to thee O man even to all men what is good Mich. 6. v. 8. to do judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love mercy and to humble thy self to walk with thy God To sin therefore with an high hand is not only knowingly but wilfully whence Castellio turns the words Qui volens fecerit he who doth ought wilfully or with full will which he explains crimen alioqui capitale commiserit who willingly or wilfully commits a crime otherwise capital The sin in it self is capital he therefore who adds to his knowledge of the sin fulness of will yea his whole endeavour also and strength he sinnes with an high hand Howbeit because Omnis peccans est ignorans every man who sins is ignorant the ignorance of these men is affected and follows a will preceding their ignorance according to that Nolunt intelligere ut male agant they will not understand that they may do evil And therefore Job puts this among the characters of profligate wicked men That they say unto God depart from us Job 21. v. 14. we desire not the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not the knowledge of thy wayes Job 21.14 For such sinnes as these ignorance cannot be pleaded For whereas in order to the will three sorts of ignorance are mentioned in the School Affectata crassa vel supina invincibilis Mag. Sent. lib. 2. distinct 22. Affected ignorance is such as Job speaks of in the fore-named place which indeed rather aggravates the sin very much then excuseth it in the very least As for gross and supine ignorance it followes negligence and want of inquiring after what is to be known and might be known by due diligence which is therefore called gross and supine because it proceeds from sloth idleness and listlesness to labour which is often found in gross and fat men whose souls are at ease and lie still and are loth to arise whence it is also called Supine ignorance which word though it signifie the posture of the body layd down and looking upward toward heaven yet according to the School it notes the posture of the minde downward as that which is In souls bowed