Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	house_n	249	3	4.9879	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

the Lord such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 build a wall about themselves Prov. 28.4 as the LXX turn it The Lord promises that he will be a little Sanctuary to his people Ezech. 11.16 Yea as we are round about the Lord the Lord is round about us we have a strong City salvation will the Lord appoint Murale antemurale Wals and Bulwarks Esay 26.1 As the hils stand about Jerusalem so the Lord is round about his people Psal 125.2 But God is our Captain and Leader Hebr. 2.10 True but also the Lord is the rereward Esay 52.12 The God of Israel will be our rereward The Lord is in the midst of his people his Saints are round about him yet not only so but he is round about Israel also Zacb. 2.4 There we have this objection answered if Jerusalem be inhabited as Towns without walls by reason of the multitude of men and cattle therein then shall we lie exposed to the malice of the enemy Nay it followes I saith the Lord will be unto her as a wall of fire round about and will be the glory in the midst of her These are the names of the sons of Aaron the Priests which were anointed Numb 3. Ver. 3. whom he consecrated to minister in the Priests office Moses having numbered visited and mustered the other Tribes Chap. 1. of this book and Chap. 2. disposed them according to Gods command about the Tabernacle of meeting In this third Chapter he recites the names of the Priests of Aarons house and commemorates their unction and consecration unto the Priests office And the Lord having given the other Levites to the Priests for the service of the Tabernacle the Lord commands Moses to number visit and muster the Levites according to their families the Gershonites the Kohathites and the Merarites Of this verse I have chosen only the later part to treat of at this time Whom he consecrated to minister in the Priests office In which words we have 1. The consecration of the Priests he consecrated them 2. The end of their consecration to minister in the Priests office Accordingly there are in the words these two divine truths 1. He consecrated them 2. He consecrated them to minister in the Priests office 1. He consecrated them Who consecrated them we shall shew anon But first let us inquire into the Priests consecration What is here turn'd whom he consecrated is word for word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hand he filled So Arias Montanus Quorum manum implevit whose hand he filled So the Spanish Bible Martin Luthers translation and Piscators and three Low Dutch and Coverdale Ainsworth and another old English translations all which render the words whose hand he filled The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they consecrated their hands Harsh Hierom Quorum repletae consecratae manus whose hands were filled and that is consecrated And this last the most of the other Latin English translations follow By filling the hand some here understand Oleo consecrare to consecrate with oyl But in regard of oyl it were more proper to fill the Head on which the oyl was poured then the hand since only the Thumb of the Priest and that of the right hand only was anointed and that with blood not with oyl as appeares Exod. 29.20 Others have conceived that by filling of the hand is to be understood the Priests taking somewhat in their hands to offer and this they prove by Jeroboams consecration of Priests 1 Kings 13.33 and 2 Chron. 13.9 Whosoever cometh to fill his hand with a Bullock and seven Rams he shall be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the no-gods But this is a very weak proof to say no worse of it especially since the Scripture saith expresly This thing became sin to the house of Jeroboam even to the cutting it off and to destroy it from off the face of the earth 1 Kings 13.33 34. That therefore we may know what 's here meant by filling of the Priests hand let us inquire 1. With what the Priests band was filled And 2. who filled it The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God What those Oblations and Sacrifices were we shall best learn out of the first institution and consecration of the Priests which ye read of Exod. 29.9 Where after the clothing of them follows this command of the Lord to Moses Thou shalt consecrate Aaron and his sons the words are the same with those in this Text Thou shalt fill the hand of Aaron and his sons With what That we read at large together with the rite of consecration ver 22 23 24 25. Thou shalt take of the Ram the fat and the rump and the fat that covereth the inwards c. And thou shalt put all in the hands of Aaron and in the hands of his sons c. 2. But who here filled the hand of the Priests Here is no mention in the text some say Aaron And Vatablus supplies his name in the margent But Moses is said to have consecrated Aaron and his sons and the Spanish Bible puts in the marg Moses according to Exod. 29.9 Levit. 8.33 Ecclus 45.18 And therefore if either of their names be to be supplied surely 't is rather the name of Moses then that of Aaron But whether it were Moses or Aaron it was no doubt at Gods command and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hatte whose hand the Lord hath filled The reason of this appears 1. From the consideration of the Priests office For since every high Priest is ordained to offer gifts and Sacrifices Hebr. 8.3 these must have something to offer 2. No man might assume this power unto himself Hebr. 5.4 but he who is called of God whose hand the Lord filleth Mysticè What is meant by the hand Manus est animae virtus quâ tenere aliquid constringere quis potest velut si dicamus actus ejus fortitudo The hand is the vertue and power of the soul whereby we may apprehend something c. It is the strength and actions proceeding from inward power and strength Thus to have something given into our hand that is into our power Thus Abraham saith to Sarah Thy Maid is in thy hand Gen. 16.6 that is in thy power For so it followes Do to her what is good in thine eyes Num. 21.2 If thou wilt indeed deliver this people into my hand that is into my power as it followes then I will utterly destroy their Cities Now what is that which is given into the Priests hand what is that wherewith the Priests hand is filled in the place before named we read what 1. The fat That 's held either the best as Genesis 4.4 Abel brought of the fat or the worst as Psalm 119.70 Their heart is fat as grease 2. The rump or tail of the Ram either the best or the

and Dizahab There are eleven dayes journey from Horeb by the way of Mount Seir unto Kadeshbarnea In these words before us is the Title of the fifth book of Moses and the Argument of that Book The Title of the Book is either that in the Hebrew which is the same with the first words of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the words and there is the like reason of all the other four Books of the Pentateuch Whose Titles are the first words of their respective Books Or that of the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie which Title other languages by a common consent have followed and ours among the rest And they meet happily in it For the Title is or ought to be Communi fax as a common light to the whole Work whose Title it is And indeed such is this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Book as we shall shew anon Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18 Where Moses faith concerning this Book the King shall write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie So Hierom and Pagnin which yet Arias Montanus would rather express by Duplum legis a Duplicate of the Law Ours rather a Copy of the Law Others Secundam legem Deut. 17. v. 18. Josh 8. v. 32. the Second Law Ours rather a Copy of the Law So likewise Josh 8.32 I believe they might very well here as in the Title have retained the word Deuteronomie For this Title bodes something more excellent in this Book according to some Proverbs and Proverbial speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundis melioribus Second things or thoughts better Secundae res are prosperaeres prosperity and melior fortuna sequetur better fortune will follow c. The excellency of this Book therefore appears in that it is Secunda Lex a Second Law or as some have rendred Deuteronomium Secundilegium For a new Law well beseeemed a new people such as this was Numb 26. v. 64 65. according to Numb 26.64 65. Among these mustered by Moses and Eliazar there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai For the Lord had said of them Dying they shall die in the Wilderness And there was not left a man of them save Caleb the son of Jephunneh and Jehoshuah the son of Nun. And as the Law and the people were new so was the Governour new also even Jehoshuah Not that this Book containeth a new Law but indeed the iteration and repetition of the old As S. John writes of the old and new Commandement of love Beside this Book hath great affinity with the Gospel which is often by the Antients called Nova Lex the New Law and known by the name of the New Testament So it is called by S. Hierom Evangelica legis praefiguratio a prefiguration of the Evangelical Law For this Book of Deuteronomie hath in it much of the Gospel as will easily appear unto the humble and docible readers of it Moses expresly saith so much Deut. 29. v. 1. Deut. 29.1 These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab Beside the Covenant mark that which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant the second or new Law which is Deuteronomie Which is the same whereof the Prophet speaks Jer. 31.31 Behold the dayes come saith the Lord that I will strike a new Covenant with the house of Israel and with the house of Israel Jer. 31. v. 32 33. and with the house of Judah Not according to the Covenant which I stroke with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord which later words our Translators turn otherwise in the margent but neither text nor margent will yield so good a sense as if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was an husband we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rejected or abhorred them and so the word is used Levit. 26.43 2 Sam. 1.21 and the sense is plain and will agree with the parallel Scripture Hebr. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or I cared not for them or rejected them And with Hierom Ego neglexi eos I neglected them But this shall be the Covenant that I will strike with the house of Israel after those dayes saith the Lord I will put my Law in their inward part and write it upon their heart and will be their God and they shall be my people c. That Evangelical Covenant is intimated by S. Paul 2 Cor. 3.3 Hitherto we have considered the Title of this fifth Book of Moses stiled These words according to the Hebrew and according to the LXX called Deuteronomie the Second Law written in the heart which the Lord be pleased to make good unto us Come we now to consider somewhat of the Argument of this Book in the following words On this side Jordan in the Wilderness in the Plain Deut. 1. v. 1. over against the Red-Sea These and all other places here named are held most-what to be circumstantial to the speech of Moses Howbeit what they render on this side Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more on this side then on that but in transitu in the passage that is when they were now ready to pass over Jordan As for the Red Sea concerning it I have formerly spoken but here is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sea expressed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn Red which is indeed the Reed-Sea rather But I have shewen reason elsewhere why the LXX and others render it the Red Sea as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer the Red Sea and the Vulg. Latin Prope rubrum mare But if here the Red Sea were to be understood how could the same place be neer Jordan as it is said to be both in the Greek and Latin And therefore Cajetan and others affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for Cannetum a place where Cannae Reeds grow or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Finis or Terminus the term or bound of the promised land as neer to Mare mortuum or Lacus Asphaltites the Dead-Sea the bound of the Holy Land But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel It is true the Argument he treats of is of great moment but so likewise are many other which are not so circumstantiated with names of places as the first giving the Law Exod. 20. The Apostasie of Israel Numb 13.14 In both Scriptures the actions are named and specified

Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had

1. Beside the needless enallage and change of number the Translators adde able all that are able to go forth which is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one going forth And the same is added to the particular muster of every Tribe and to the total sum of them Besides here seems to be a mistake For the words every one going forth have no respect to the Army but to Egypt as the phrase is used Verse 1. and is so to be here understood from twenty years old and upward every one that went forth viz. of Egypt And that it is so to be understood appeares Chap. 26.4 where the same phrase upon the same occasion is fully expressed 2. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which signifies an Army and they themselves so turn it in the same verse and an Host often in the next Chapter following 3. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number which though it so signifie yet in the business of this and the next Chapter it s a word too general and is more properly to be turn'd to visit or rather to muster as the Latin phrase imports Exercitum lustrare facere militum recognitionem So Armilustrium signifies mustering a viewing of Harness Weapons and Souldiers For they who muster their forces do not only take account how many their souldiers are and so number them but also enquire and take notice how able how well appointed how well furnished they are for war So Vatablus Agite delectum muster them so the Tigurin Bible Recensete take a view make a general muster so Tremell us So Piscator in his High Dutch and Latin Scholia Beside the Scripture thorowout this and the next Chapter useth diverse words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for visiting or mustering So that the translation confounds those acts which the Spirit of God distinguisheth In the words are contained these divine truths 1. Every Male of the sons of Israel from twenty years old and upward every one coming out of Egypt to the Army in Israel must be visited numbred and mustred 2. Moses and Aaron were commanded to visit number and muster them according to their Armies The former contains a description of the Lords Souldiers The particulars are many 1. Their Sex they must be all Males Every male 2. Their Age. 1. Definite every one from a son of twenty years which is an Hebraism or twenty years old 2. Indefinite Twenty years old and upward 3. The place and people 1. Whence and from whom coming out of Egypt 2. Whither and to whom to the Army in Israel 4. These must be numbred visited and mustred by Moses and Aaron So the Lord saith to Moses Thou and Aaron shall number visit or muster them If we inquire into the reason why Gods Souldiers should be numbred visited and mustred it will appear 1. from consideration of the Souldiers themselves 2. Their Commander in Chief 3. Their Common designe 1. As for the first of these They are to be numbred visited and mustred who are able and fit for war as these Souldiers in the text are choise yong men in the prime of their age valiant and couragious Such Souldiers the Lord requires Deut. 20.3 8. 2. Such as these are but few Rari quippe boni Pauperis est numerare pecus Gideons Souldiers who went to the battle with him were but 300. 3. But such as these are excellent absolutely the Excellent ones Psal 16.3 and comparatively more excellent then others Prov. 12.26 4. And such are highly esteemed loved cared for numbred as appears by the contrary as it s said of persons despicable and contemned Extra numerum esse nullo numero esse nullius esse numeri Military phrases implying such as are of no reckoning of no account who stand for Ciphers But the Lords Souldiers are all numbred visited mustred 2. In respect of the Commander in chief He is the God of Israel Israel imports strength and prevalency with God and God is the strength of Israel 1 Sam. 15.29 And therefore his Souldiers ought to be strong in the Lord and in the power of his might whom he visits takes care of numbers and musters 3. As for their designe it is to fight with the sons of Anak the Canaanites the Jebusites the Amorites the seven nations whose iniquities were full Gen. 15.16 And therefore it concern'd them to be strong and of a good courage and to be numbered visited and mustered in order to that designe 1. Whence it followes that the profession of a Souldier is a lawful profession God himself is the Lord of hosts And he himself here commands the Israelites to be mustred And surely when the Souldiers asked John the Baptist what they should do if their imployment had been simply unlawful he would not have directed them how to behave themselves in it as he did but would have advised them to desist from it as he did not Luke 3.14 2. The Lord takes care of his Militia he will have them viewed visited numbred and mustred But it is not my business to make a Military Oration or to encourage men to the outward warfare which throughout the whole Old Testament is figurative of the inward Let us therefore come to the mystical understanding of these words It is a Martial a war-like age all the World over an age answering to that which they call Seculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angry the wrathful age Mens mindes and hearts are embittered one against another their gall of bitterness is overflowen they contend they fight one with another they themselves know not for what like the Andabatae who are said to have fought blindefold And well they may For their fair Helena the subject and matter of contention is Religion Revel 8.10 When the third Angel had sounded there fell a great Star from Heaven burning as it were a Lamp and it fell upon the third part of the Rivers and upon the Fountains of Waters and the name of the Star is called Wormwood and many men dyed of the waters because they were made bitter What is that Star called Wormwood but the false light of mans wit and earthly industry which falls into the earthly man and embitters unto him all the waters of divine doctrine Ephes 5.26 This Star fell in Germany and so embitter'd the mindes of men on both sides one against the other who should have learned and taught better that they brought the fairest and most fruitful Continent under Heaven to a vast desolate Wilderness I pray God the like may not be said of this Island Tantum Relligio potuit suadere malorum So many mischiefs Religion could perswade For it is and hath been the policy of Commanders and those who set them a work on all sides to perswade the souldiery that their war is for God and that it is Gods cause they sight for And who is there who hath any opinion of God or such as

to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a

errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation

command all this this day Let us command our selves to obey what Moses commands Let us with all readiness and alacrity grant what the Lord requests of us There is an overture toward this in thine immortall soul O Israel That off-spring of God having departed from him carnestly though secretly desires again union with him Hence are the many pantings and breathings the deep sighings and groanings whereof there can be no other reason given but that the immortal soul broken off from the living God intensely and vehemently desires to be reunited unto Him her true Original This the Prophet David well expresseth Psal 42.1 As the Hinde brayeth after the streams of water so brayeth my soul unto thee O God Psal 42. v. 1. My soul hath thirsted for God for the living God when shall I come and appear before God I render it the Hinde the femal as the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminin joynd to it requires it so to be understood The desires of the pious and zealous soul after God and his Righteousness are compared to those naturall appetites of hunger and thirst Matth. 5.6 Whereof the later is more vehement and less tolerable then the former especially in femal creatures as the Hinde And thirst is yet more intense and eager when that beast is chased and hunted Whence Christ Psal 22. in the tittle is compared to the Hinde compassed about with Doggs Ver. 16. And most justly may the living God the fountain of living waters Jer. 2.13 and 17.13 elicit and draw forth the height of our most intense affection And if Amor complacentiae that love of complacency in God toward his Israel be so great surely Amor indigentiae the love of indigency and want in Israel ought in some measure to be correspondent thereunto And if the most high God out of wonderfull condescent vouchsafe even to petition Israel for his own Right and for good unto Israel how much more ought Israel to meet his God with humble petitions and prayers That the Lord would knit our heart unto him that we may fear his name and walk in his wayes That the Lord will be pleased to circumcise our heart to love the Lord our God and serve him with all our heart and with all our soul Deut. 30.6 O Israel do this right unto thy God Yea do this right unto thy self O Israel If thou honour thy God thy God will honour thee 1 Sam. 2.30 Even with that honour which cometh of God onely Joh. 5.44 Which is Jesus Christ our Lord 1 Pet. 2.7 To whom be all honour fear and love and service and obedience 1 Pet. 2. v. 7. now and for evermore Amen Thou shalt therefore sacrlfice the Passeover unto the Lord thy God Deut. 16. v. 2. of the flock and of the herd So the Vulgar Latin renders the words Immolabisque Phase Domino Deo tuo de ovibus de bobus And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast And Pagnin hath De pecudibus bobus of the Sheep or smaller cattle and of thine Oxen. So likewise Ainsworth This Translation leads unto a great errour as if the yong Lamb for the Passeover were here changed into a grown Sheep or an Ox which at first was instituted by the Lord to be a Lamb or Kid of the first year Exod. 12-3 5 And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever ver 14.17 Some of the learned Jewes were of this opinion And they feigned a reason viz. Because in a great family one Lamb or Kid was no enough And therefore they conceived that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox. But the Lord himself wisely foresaw and graciously provided for such a case as appears Exod. 12.4 If the houshold be too little for the Lamb let him and his neighbour next unto his house take it according to the number of the souls c. Beside the Lamb for the Passeover was not ordained for the filling of their bellies but for a thankful memorial of their deliverance out of Egypt that the heart might be established with grace Hebr. 13. v. 9. and not with meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they who have been walking or conversant have not been profited But why then are Sheep and Oxen here added if they be not the Passeover or a part of it I answer The Lords Sacrifices were to be offered in their appointed times Howbeit beside the precise observation of every respective offering there were certain incidental oblations which though offered unto God the same day yet they properly appertained not unto the service and offering of that day Thus the daily burnt offering was commanded to be offered day by day continually Exod. 29.38 42. Yet beside the daily burnt offering other Sacrifices were offered which distinguished from it as we read expresly Numb 28. where the continual burnt offering is again enjoyn'd ver 3. 8. But every Sabbath day had its proper service and offering ver 9. which yet did not discontinue nor yet was it co-incident with the daily burnt offering but distinguiwed from it ver 10. This is the burnt offering of every Sabbath beside the continual burnt offering and his drink-offering The like is observable in the oblations at the beginnings of the moneths ver 11. which were offered beside the continual burnt offering ver 15. So in the day of the first fruits ver 26. the Sacrifices proper to that day must be beside the continual burnt offering ver 31. The like may be noted in the solemnity of the Passeover it self which as it was to be observed apart and beside the daily burnt offering ver 23.24 So likewise was the service and duty of that day sacred from the proper services and offerings of the feast of unleavened bread For so ver 16. on the fourteenth day of the first moneth is the Passeover of the Lord. And in the fifteenth day of this moneth is the feast according to the first institution Exod. 12.14 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten but on the feast of unleavened bread beginning on the fifteenth day and continuing seven days were Sacrifices offered of Bullocks Rams and Lambs Numb 28.18 24. Whence its evident that where Moses saith Thou shalt sacrifice the Passeover of the flock and of the herd he speaks compendiously of the Passeover it self and the Sacrifices of the feast of unleavened bread annexed thereunto Hitherto we have considered the Law and rule of the Passeover Practise and example will best expound that Law and Rule which we finde 2 Chron. 30.15 Where it s said that they killed the Passeover on the fourteenth day of the second moneth Num. 9.10.11 And the Priests and the Levites were ashamed and sanctified

and Hagarens the progeny of Ismael and Hagar Would God it were not so with many of us For we have seen that they of Corinth of Sardis and Laodicea have been grossely deceived in their own estates And why may not we fear the like in our selves It 's a dangerous thing to erre in a matter of so great and neer concernment That we should think our selves born of the free-woman and consider not that there is in us by nature a kind of wildness and looseness which we oftentimes mistake for the true freedom It is no shame to acknowledge this For Zephar tells Job truly Job 11.12 that this is the condition of all mankind Ye have for that purpose in Job the description of the wilde Ass Such was the estate of the first child born to Abraham of the bond-woman Hagar and 39.5 8. As soon as she had conceived she thought she should bring forth the seed of promise as Eve also thought But her son proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wilde man Gen. 16.2 a man like a wilde Ass This estate pleaseth us well because it is easily brought off to corrupt nature by the least temptation And therefore Abraham in the type Gen. 17.18 is said to have prayed unto the Lord that Ismael might live O that Ismael might live in thy sight And this is the desire of many who know no better But mark what the answer or God is to this prayer of Abraham Sarah thy wise shall bear thee a son indeed and thou shalt call his name Isaac And when we have such a desire as Abraham bad let us remember Gods answer unto Abraham That the free woman the Beliefs signified by Sarah shall bring forth and then we shall be children not of the bond-woman but of the free And let us take heed lest while we are yet in our fallen estate we mistake not our selves as our mother did who thought she had gotten the man the Lord when indeed she brought forth Cain who by corruption was of the wicked one 1 Ioh. 3.12 In processe of time At the end of dayes Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margent The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fine dierum that is after the end of the year For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a year and so rendred in our last translation 1 Sam. 1.3 This man went up out of his City yearly The Margent out of the Hebrew hath from year to year So Exod. 13.10 where in the Hebrew it is from dayes to dayes our translation hath it from year to year This is clear Levit. 25. when the Lord hath set the time for redemption of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd a year ver 29. then ver 30. if it be not redeemed within the space of a full year the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in many other places I contend not for this which is well known But by this phrase At the end of the year Moses points at those Offerings which the two Brethren brought which though of different kindes yet both Eucharistical Oblations of thanksgiving unto God for his blessings all the year past And this kinde of service they had learn'd no doubt of their Father out of the minde of God according to Ecclus 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering Exod. 23.16 In the end of the year when thou hast gathered in thy labours out of the field The like ye read Exod. 34.22 in the Moneth Ethanim which answered in part to our September when commonly the fruits of the year are gathered in and laid up About the same time the Heathen themselves observed the like custome of Sacrificing and upon the like occasion whether moved thereto by prescript of long tradition or taught this thankfulnesse by their Learned men who many of them had seen the writings of Moses or inwardly instructed by the light in them For since the Apostle reproves the Gentiles for their unthankfulnesse to God Rom. 1.20 21 22. He supposeth that their knowledge of God might be improved to due gratitude unto God The Philosopher saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even nature it self teacheth to offer Sacrifice Unto which of these causes I may refer it I know not But surely the same Philosopher in the Eighth Book of his Ethicks Chap. 11. tells us that ancient Sacrifices and conventions of the people were wont to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the gathering in of their fruits At the same time of year they kept their Feast of Tabernacles as appears by the two places in Exodus before named When they rejoyced before the Lord and praised him for his goodness To the same most ancient custome is to be referred what we often read of the joy in Harvest Esay 9.3 and like expression Chap. 16.10 Jer. 25.30 and 48.33 There remains in many parts of this Nation some mimical semblance of that most ancient and pious custome expressed in rude and disorderly yawling and hooping and hallowing which yet will be a witnesse against us of our great unthankfulnesse SERMON II. SERM. II. The Law and the Gospel preached unto Cain IF thou do well Gen. 4.7 shalt thou not be accepted But if thou dost not well sin lies at the door And it shall be subject unto thee and thou shalt rule over it The 6 and 7 verses are a Sermon of the best Preacher even the Lord himself unto Cain the worst Auditor In the words we have an Expostulation or reprehension Vers the Sixth Exhortation The Exhortation is to do well which he perswades by First Propounding the effect of the duty which he exhorts unto shalt thou not be accepted Secondly The effect of the contrary if thou do not well sin lies at the door Thirdly The limitation of this effect it shal be subject unto thee Fourthly The adjunct dominion thou shalt rule over it So that ye perceive I prefer the Marginal reading before that in the Text. And I shall shew reason for it when I come to handle it mean time we have in the words these divine truths 1. The Lord saith unto Cain if thou do well shalt thou not be accepted 2. If thou do not well sin lieth at the door 3. The desire of sin shal be subject unto Cain 4. Cain shall rule over sin The Lord saith unto Cain if thou do well shalt thou not be accepted Wherein let us inquire What 's here meant First by doing well Secondly by being accepted First The word we render to do well or to do good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of very large signification for we may do good or do well as well by passion as action by suffering according to the will of God as by doing as well by omitting what God for-bids as by doing what he Commands Thus David concludes Psal

〈◊〉 initiat train up a child in his way Prov. 22.6 and when he is old he will not depart from it It is true he who walks in this way must resolve to be of none account in the evil world as when Enoch walked with God and pleased him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not as the people of God are his hidden ones Gen. 5.24 Psal 83.3 Col. 3.3 Heb. 11.3 And their life is hid with Christ in God The Apostle tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not found It seems he was sought for For there is great search made after Enoch after the Enochites As when the Scripture tels us of such men as walk and please God continue and persevere so walking and delight themselves and finde a complacency in that walking with God and that these are such as the Sccripture calls Perfect men exact walkers with God commonly the next question is Where are there such men to be found Truly if I knew any such men I would not tell such curious Questionists who often are of the Canish generation Ye know that not only the Wisemen but also Herod sought after Christ Mat. 28.16 and said he would come and worship him but ye finde the true reason why he sought him to worship him with a mischief Nor do I doubt but should the Lord Jesus Christ appear again in the flesh as he did to the Jews many there are who professe him that would deal as hardly with him as the Jews did and Herod intended to have done But as the Canish generation sought Enoch and found him not so neither could Herod the Saducee Nor shall the Pharisees finde him or his Enochites who seek them among the Sects which are works of the flesh as the living among the dead Gal. 5.19 as if Enoch were of this Sect or that Truly the Enochites the exact walkers with God they are above all Sects they are true Christians Some will say these things are above the Moon above the Clouds Thus I know many have and will also deride this truth Yet they speak more truly then they are aware For the Woman the Church is clothed with the Sun even the Sun of Righteousnesse and has the Moon even the Mans reason which rules him in his night of ignorance touching spiritual things and things of the Day under her feet There are some Mountains so high that from the tops of them ye may see the Clouds rack below And from the Mountain of the Lords house that 's situated on the top of the Mountains Esay 2.1 they who are true Enochites may discern the Clouds without water Prov. 25.14 which promise much piety and holinesse but perform nothing even Clouds without water carried about with every winde of doctrine Alas Ephes 4.14 These are yet in their very rudiments under the Law and therein continue yet think to finde Enoch and his Enochites But what our Lord saith to the Jewes belongs to these Ye shall seek me John 8.21 and shall die in your sins Nor indeed can they hope better of their own estate who account contemptuously and basely of Enoch and his Enochites the exact walkers with God For in such base esteem are these with the evil world which think and speak slightly of them as the Sodomites of Lot this fellow c. The Apostate Israelites of Moses Gen. 19.9 Exod. 32.1 Hebr. 7.28 This Moses and the Jewes of Christ the true Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated that is an Enochite This fellow John 9.29 Acts 24.5 And we found this fellow perverting the nation And of S. Paul a true Enochite We have found this man a pestilent fellow c. And what good man who endeavours to walk with God and please him can hope to please the Cainish generation or expect any better opinion of himself from them They walk two contrary wayes Now men measure out their esteem of others according to their love and the way wherein they walk and so desire to be like to them and imitate them Similitudo est causa amoris Now Enoch and his followers walk in a lone way a narrow path which few men finde Mat. 7.13 14. and much fewer walk in and therein they please God And who will love or esteem such a man Who will think him happy Who will desire to be like unto him As for those who walk in the way of Cain Jude v. 11. they love those who walk in the same way with them have such in high estimation and honor They call and think the proud happy Mal. 3.15 Psal 10.3 They speak good of the covetous whom God abhorreth So that their minds thoughts wills affections and wayes are not only contrary one to other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My thoughts saith the Lord Esay 55.7 8 9. are not as your thoughts nor my wayes as your wayes c. And therefore as it followes well Enoch walked and pleased God and therefore was esteem'd and honour'd of God So it follows as well according to mans corrupt reasoning and estimation Enoch and his followers walk and please God and therefore they displease and are in no esteem among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not Yet that which is very strange and rare Contempt and Envy meet both together in a true Enochite in every one that walks and pleaseth God Nemo curiosiùs calcat quod contemnit no man will trouble himself to kick what he contemnes saith Seneca Yet the Enochite Who walks and pleaseth God is not onely so despised and vilified but envied also and that even to death For according to an higher degree of walking and pleasing God there ariseth an higher antipathy and more intense disaffection and displeasure of men against them who so walk and abound in pleasing God and pleasing themselves in so walking In so much as did any man walke as Christ walked which is the duty of all men who are in Christ 1 John 2.6 For he who saith he abideth in him ought himself to walk as he walked such an one would be hated as Christ was hated John 15. and persecuted as he was persecuted which evidently appears from hence that if any man endeavour in good earnest to follow his stepps he drawes after him from the world envy hatred malice all uncharitableness yea murdering burning massacring persecution for righteousness sake and that among such as are pretenders unto righteousness Cain religious Cain murdered his own brother 1 Iohn 3.12 wherefore but because Abel offered a more excellent sacrifice than he and so pleased God Wherefore slew he him Saith S. John but because his own workes were evill and his brothers righteous 1 Sam. 20.32 33. And when Jonathan asked Saul why David should be slain and what evill had he done That was evill enough Saul cast a javelin at him to kill him for asking that question Thus when our Saviour appealed

is no loss in this faithful and just dealing with God Euge bone serve Thou hast been faithful in a little be thou ruler over ten Cities O that we all understood this aright and accordingly practised it to own the Lord in his gifts unto men there would not be such robbing God of his honour such assuming that glory to our selves John 5.44 Acts 8.9 10. Mat. 9.8 which is proper unto God there would not be such receiving of praise one of another there would not be such idolizing of men as the Samaritans did to their Simon Magus Quantò rectius hi O how much better did they who glorified God who had given such power unto men Obs 5. Observe the power of faith out of it Noah gives inheritances to his children Gen. 27.28 29 37. out of it Isaac blesses his sons and of Jacob he saith Gen. 48.22 with 33.18 And he shall be blessed and as if it were done already I have satisfied him with corn and wine So Jacob blessed his sons Joseph especially I have given to thee one portion which cannot be understood of that field which he bought Therefore his faith is praised Hebr. 11.21 I took it saith he by my Sword and bow that is by prayer and supplication saith the Chal. Par. Here we must note a difference of Blessing When the Lord God blesseth Shem and the Shemites he bestowes good things upon them Deut. 28.2 c. Dei benedicere est benefacere when Shem blesseth God he returnes humble thanks and prayses Mat. 26.26 27. with Luke 22.19 Psal 68 19. Ephes 1.3 Psal 63.4 1 Pet. 2.9 for Gods blessings received As blessing signifies thanksgiving so likewise praysing Howbeit this blessing praysing and thanksgiving is not a bare outward expression of thankfulness in words but a manifestation of it in the life A declaration of the divine vertues in those who so blesse him This is comfort to the people of God the true Shemites the generation of the true Shem in these and all perillous times The Lord God is their God and he in covenant with them and blesses them and they have alwayes that for which they may blesse their God as Job on the Dunghill the Lord not onely hath given but hath taken what he hath given Blessed be the name of Shem the true Shem the name of the Lord what 's the reason The Lord God of Shem yea the true Shem is with them bearing the evill with them Gen. 31.3 with 32.10 Psal 50.15 and doing them good A true Immanuel Yea they have God so neer them that they may at all times resort unto him especially in times of straits Exhort 1. To enter and keep covenant with the Lord God of Shem to become true Shemites that the God of Shem may be our God Exod. 20.24 Iohn 1.14 Where ever Shem is there followes a blessing Where ever he puts his name in the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He walks in us his Temple wherein he dwells His city Jerusalem where he puts his blessing His Ark was in Obed Edoms house and there the Lord blessed that house Wherever Obed Edom entertaines the Ark of God there followes the blessing 2 Cor. 6.26 1 Kings 8 29. 14.21 1 Cor. 3.17 Psal 132.13 14 15. 2 Sam. 6.12 Exod. 20.6 Dan. 9.4 Ps 133.1 2 3. Esay 61.9 Gen. 32.26 The Ark is another shadow of Christ the true Shem. Therefore he must needs bring a blessing unto Obed Edom that is the serviceable humanitie or the obedient man who serves and ministers unto God especially who ever serves him out of love not out of fear nor hope of reward with these the Lord keepes covenant and mercy There he promises the blessing If we have him with us let us keep him with us and resolve with Jacob I will not let thee go unless thou bless me Exhort 2. Let us receive the blessing which the Lord God of our father Shem gives unto us O ye Shemites ye children of Heber ye children of Abrahem Vnto you is this blessing sent 1 Pet. 3.9 Hebr. 11.16 Ios 18.3 ye are called to inherit a blessing to inherit the holy Land The holy Land is our heavenly countrey which we obtain of our God O why are we slack to possess the Land which the Lord hath given us for an inheritance Would we be so slow ere we took possession of an earthly inheritance Axiom 3. Canaan shall be the servant of Shem. Herein let us inquire 1. What is a servant and 2. How Canaan was a servant unto Shem. 1. To be a servant hath reference unto the will and command of another He that is obedient unto the command of another is so far-forth his servant whether that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that right of living as a man will be taken from him forcibly as in war or that he willingly yields himself to the will and service of another His servants ye are whom ye obey Rom. 6.6 The word which we turn a servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work to do to serve and so Servus is à servando saith Jsidore either passively quòd hi qui jure belli possent occidi à victoribus conservabantur or actively à Servando because a servant is custos rerum herilium so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep is turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep hear obey and do which are words proper unto servants Canaan is called here by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servus domesticus 2. Canaan shall be the servant of Shem and his Shemites for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to them Shem and Canaan may be considered in their History and so in their Persons Posterity Or in their Mystery 1. In their persons and so it is hard to shew when and wherein Canaan was a servant unto Shem or the Shemites 2. In their posterity So Canaan may be said to be a servant unto Shem that is the Canaanites unto the posteritie of Shem and Japhet when we shall consider that the Egyptians were servants unto all Nations and the Canaanites made servants unto Josuah and the Jsraelites which were the seed of Shem. Canaan hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to bow and to be bowed down Lev. 26.31 11.33 Iudg. 4.23 8.28 Esay 45.16 Ezech. 16.27 to be humbled and abased to be made crooked and according to the use in the Chaldee to be made ashamed we have examples of them both They shall be ashamed c. the Egyptians and Ethiopians of Chams and Canaans race The daughters of the Philistins are ashamed of thy Lewd way This name therefore of Canaan fits a servant well according to Josephs Dreame Gen. 37.7 10 42.6 43.28 Your Sheaves stood about and made obeisance to my sheaf And his brethren said shalt

them Thou canst dwell next neighbour to one with whom perhaps thou never exchangest one word scarce in a year I have heard it is very usual in this City Hath not Noah foretold it that Canaan should be a servant unto the Shemites according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houshold servant Most true it is they dwell in me and nothing else In me dwells no good thing This proves not his right but his usurpation It is no new thing for servants to usurpe authority over their Masters The sons of Zerviah were too strong for David You tell me I am Lord of Canaan Canaan is rather Lord over me 'T is true the time is when the childe differs little from a servant although he be Lord of all Gal. 4. The good that I would do I do not and the evil which I hate that I do The Canaanites will dwell in the Land but the servant abides not in the house alwayes John 8.34 Yet trouble not thy self overmuch what thou yet doest it is not thou but sin that dwels in thee I say while thou art yet a childe this comes to passe and God is merciful 1 John 2.12 Thy sins are forgiven thee for Shems sake that is for his Names sake But thou must not be alwayes a childe They are too strong for us True while only Moses is our Captain Deut. 7.1 But when Joshuah the Lord Jesus leads us in him we overcome them Then the Gibeonites are made hewers of wood and drawers of water When So●omon the true Shemite and type of Christ the true Shem and the true Solomon the Prince of peace overcomes the world John 16.33 and bids thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considere Be of good courage The God of peace treads Satan under the Saints feet Rom. 16.20 The Canaanites 1. are first made tributaries when the Spirit lusts against the Flesh Gal. 5.17 They are 2. made servants and bondmen when the Flesh becomes obedient unto the Spirit 3. They are lastly driven out and destroyed when they that are Christs have crucified the flesh with the affections and lusts as crucifixion was wont to be the death of servants But alas The Canaanites have Chariots of Iron Jos 17. They have so What are the Chariots spiritually Eliah and Elisha were called The Chariots of Israel and the Horsemen thereof The true Prophets of the Lord are such they are Chariots of fire whose motion is upward Heavenward Godward carrying our thoughts and affections to heavenly things and things above These are the Chariots of Amminadab Cant. 6.12 the people of good will The Chariots of the Canaanites they are earthly of Iron heavie tending downward toward earthly things and carrying mens thoughts and affections downward toward things below He that is of the earth speaks of the earth And therefore the sons of Joseph Jes 17.17 Manasseh and Ephraim they have a promise from the true Josuah to overcome the Canaanites Phil. 3.13 14. Manasseh that is forgetfulnesse forgets that which is behinde and Ephraim fruitfulnesse and increase endeavours after what is before and presses hard after the mark c. The true Joshua he saith it Thou shalt cast out the Canaanites though they have Chariots of Iron and though they be strong This promise is to be performed in these last dayes Zach. 14.21 In that day there shall be no more a Canaanite in the house of the Lord of hosts O but I have been a Canaanite by sinful life and evill manners Even such have the best of us been as the Lord tells those who were of Shems race and progeny Ezech. 16.3 thy birth and thy nativity is of the land of Canaan thy Father was an Amorite and thy Mother an Hittit So was that woman Math. 15.21 and her daughter Acknowledge thine own vileness as she did a Dog And then shalt thou hear that even the Doggs eat of the crums c. In a cursed condition But the Lord by a divine art proper to himself can bring light out of darkness good out of evill blessing out of cursing He turned the curse into a blessing Nehem. 13.2 The Temple was built on the Threshing-floor of Arauna the Jebusite 2. Chro. 3.1 where the Jebusites dwelt there the Temple must be built Christ who is the true Temple Revel 21.22 must be there builded and reared up where he was trodden down before Arauna the Jebusite as a King gave to David that area that ground whereon the Altar and afterward the Temple was built 2 Sam. 24.18.23 and David commanded to gather the strangers of Jsrael c. 1 Chro. 22.2.3 whose number is reckoned 2. Chron. 2.17 who were these A poor contemptible people of the Canaanites implyed in the building of Gods Temple and these must be the men and no other In every Nation he that feares God c. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them S. Paul was a Cilician by birth and one of the Gregories was a Cappadocian as Julian brands him Our Lord Magnifies the faith of the Canaanitish woman Matth. 15. Vriah the Hittite is famous for his faithfulness to David Though these were all servants yet Esay 10.27 The yoke is taken away because of the Anointing even the unction of the Spirit Luk. 4.18 For where the spirit of the Lord is there is libertie The true Shem gives this liberty He takes from off us the yoke of servitude under Sin and Satan Matth. 11.28 29. under which we laboured and were heavy laden and we taking his yoke of patience upon us and learning of him lowlyness and meekness we finde rest for our souls Exhort 1. To the true Shemites to exercise their power and authority over their servants They have rebelled and usurped power The Lord hath promised unto Abraham and his seed the Land of Canaan Canaan is now Malae fidei possessor he detaines from us the holy Land the Land of holiness Jos 5.15 It is a good Land All the spies say so Num. 13.14 Even the Prophets who have search'd diligently 1. Pet. 1.10 The Lord hath delivered them to utter destruction Deut. 7.1 and 20.16 17. If we drive them not out they will be pricks in our eyes c. Num. 33.55 Despair not they are all conquerable 1. The Zidonian by Gods Fishermen the Preachers of his Word 2. The Hittite is cast out by love perfect love casts out fear 3. Christ gives power to tread down the Jebusite all the power of the enemy 4. The Amorite bitter words bitter envy is subdued by meekness of wisdom Jam. 3.13 14.5 Minding things above subdues the Gergashites earthly mindedness Col. 3.1.6 The Hivite by Christ who is our life Col. 3.7 The Arkite persecution by him who is born after the Spirit He cast out the bond-woman and her son 8. The Sinite or legal righteousness by the righteousness of Christ 9. The Arvadite the ruling sin by the reign of Christs righteousness 10. The Zemarite

is his Christ his Arm. Obs 2. Here note a great mistake in the understanding of these words It s evident to common sense that Abram is here said to believe that God would give him an heavenly seed and that exceeding numerous even as the Stars The Text here mentions nothing at all it speaks not one syllable of the active and passive obedience of Christ his suffering or death but onely of a numerous and blessed seed with should be like the stars of heaven c. So that however it be true that the imputing of Christs obedience and suffering in us and for us be in it 's right place firmely to be believed namely as a deliverance from the curse of the law when we are dead to sin according to these and diverse other Scriptures Act. 26.18 Gal. 3.13 Hebr. 10.14 Yet is it not the argument of this place which is my Text nor consequently the principal object of faith For the better understanding of this we must know that the Apostle in Rom. 4. and divers other of his Epistles endeavours to compose the differences between the Circumcision and uncircumcision circumcision between the Jewes and Gentiles and sets himself between them as an Umpir of their controversies And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision nor out of the law nor workes of the law which either Abram or any son of Abram hath done but out of the free grace and bounty of God who of his Clemency and mercy hath given us the salvation even Jesus Christ the righteous for what had either Abram or any of his seed done whereby he might either deserve or dispose or incline the mercifull God to give the redeemer even the Lamb to take away the sinns of the world The Son was most freely given Esay 9.6 But that any man may pertake of that affluence of grace and salvation it 's necessary that he believe in him that gives the Son that he hunger and thirst after the righteousness come unto him and drinke and through the same faith receive the water of life which may become in him a well of water springing up unto everlasting life John 4. So that his faith is not barren but fruitful as having the fruits of the spirit Gal. 5. Reproof 1. The great unbelief of many seeming and pretending sons of Abram They believe not the Lord they believe not the Lords omnipotency he sees they say no sin in them although they see it and know it in themselves yet they say God sees it not They believe not his power that he is able to subdue all the enemies of the life in us that he is able to make us clean Yet they believe that the enemy is able to make a man perfectly wicked Num. 14.11 as the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect thief not that God is able to make a perfect honest man Therefore he complaines how long will it be ere ye believe me They believe not his promises that they shall live and reign with God eternally or if they believe his promises yet not in their method and order 2 Tim. 2.11 12. as to die with the Lord that they may live with him to suffer with him that they may reign with him Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of faith or a faithfull saying Iona 3.5 Mat. 12.41 They believe not his threatnings nor repent of their sins And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them who repented and believed the preaching of Jonah O ye sons of Epimetheus Ye believe no evill toward you before ye feele it They believe neither law nor Prophets nor Gospell of Jesus Christ Mat. 7.12 whatsoever ye would that men should do to you do ye even to them For this is the law and the Prophets Yet who so believes this as so to do as he would be done unto and can we marvell that Gods in dgements are so rife among us Yea may we not rather mervail that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness The Lords arme is not shortned with him no shaddow of change but we want faith in his power Math. 13.58 The Gospell is a Gospel and glad tidings of power Psal 71.18 Esay 53.1 John 12.37 38. Luke 18.8 This David preached when he declared Gods Arm or Christ and the prophet Esay who saith he hath believed our doctrin and to whom is the Arm of the Lord revealed So S. John understood it and interpreted it to be Christ This Arm of the Lord is not shortned for with him there is no shadow of change but there is no faith in the earth no belief in his power Matth. 13.58 They believe not that God can raise up Christ crucified and dead in them And therefore no great works are wrought in them because of their unbelief Consol Abrams son or daughter heavily complaines Alas I go childless Hath not the Lord promised thee an innumerable of-spring Abram complaines Alas what are thousand of children which are as the dust The Steward of my house is Eliezer of Damascus one born of blood and of the will of man that 's Damascus But behold to me thou hast given no seed one born in my house is mine heir my servant shall be mine heir Here the answer of God to thee O child of Abram this shall not be thine heir The servant abides not in the house alwayes but the son abideth alwayes he that shal come out of thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy self out of thy heart so the LXX sometime render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart shall come the hidden man of the heart which is not corruptible 1. Pet. 3.4 He is the seed of many thousands as Joshuah cap. 24.3 Saith of Abram that God multiplied his seed how it followes and gave him Isaac as a seed of many thousands the increase of God a new heaven with innumerable stars of light Exhort Believe the Lord as Abram did Abram came first out of Vr then he came out of Egypt then he over come the Babylonians and at length he believed the promise Omnia in figura forsake thy people c. depart out of thy carnal sin Egypt and the spirituall Babell Mortify thy sins then maist thou believe the promise of an heaven and stars made by the father of lights For if we be dead with him then we believe that we shall also live with him Rom. 6.8 2 Tim. 2.11 And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying or saying of faith if we die with him we shall also live with him If we suffer with him we shall also raign with him Howbeit although it be not said that Abram

unto them for righteousness The Lord promiseth Jesus Christ the son to be their life and righteousness and they believe that God is faithfull and able to raise him from the dead and form him in them to be their life IT may be that I may obtain children by her Genesis Chap. 16. Verse 2. And why did the Translators here cast the sense of the Hebrew word into the margent since the metaphore of edifying and building the Church is so illustrious and notable through out the Scripture Thus Rachel and Leah are said to have built up the house of Jsrael Ruth 4.11 Deut. 25 9. 2 Sam. 7.11 16. So it shall be done to the man who will not build up his brothers house And whereas David had a purpose to build an house to the Lord the Lord requites his intention with a promise of building David an house that is giving children who should sit upon his throne This metaphor we read used also by Heathen Authors in the same argument So sounds that known Iambic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male children are the columnes of houses And the old Commedian in his Mustela Novarum esse aedium arbitror similem ego hominem quando hic natus est And afterward Parentes fabri liberûm sunt I think saith he the man now this son is born is like a new house The parents are the builders of their children Thus often in the New Testament we meet with this metaphor of building up and increasing the Church So the Lord promiseth Acts 15.16 17. that he will build again the Tabernacle of David that is fallen down that the residue of men may seek after the Lord and all the Gentiles upon whom his name is called O that we all were workers together with God for the rearing up and increasing of this building O that all we do were done to edifying that we would edify one another and build up one another in our holy faith and commend one another to the word of Gods grace Acts 20.32 Ephes 2.22 which is able to build us up that we may become an habitation of God through the spirit She shall be a Mother of Nations Genesis Chap. 17. Ver. 16. Kings of people shall be of her A Mother is here a supplement and a bold one which is not to be found in either the LXX or V. Lat. or Chal. Par. or Syriac or Arabic versions The Hebrew Text is more general She shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Gentes for nations namely to rule over them For there is no doubt but the Lord herein had reference to the change of her name which was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarai which is Princeps mea my Princess or Princess of my family but now I shall inlarge her name and dominion with it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarah shall her name be And this is proved by the context The very next words are an exegesis and explication of these Kings of peoples shall be of her For the word answering to people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall peoples And the Antients understood the words so with reference to the dominion over the nations she shall be called Sarah because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is a Princess over all Antea dicebatur princeps mea quasi unius familiae mater Postea absolutè Princeps omnium scilicet gentium princeps fatura So S. Hierom. Thou shalt not call thy wife Sarai id est principem mean but thou shalt call hir Sarah exaltando principem quia Ecclesia in omni gente principatur Not Sarai my Princess but Sarah by exalting the Princess because the Church rules in every Nation And in cujus semine benedicuntur omnes gentes quia Christus dominabitur in Gentibus In whose seed all Nations shall be blessed because Christ shall rule in all Nations So the Interlineary Gloss It may also have reference unto the princely grace of faith signified by Sarah the free woman Gal. 4.23 Which is not a prophesy of calling the Gentiles only to the obedience of Christ but of that greatest inlargement of Christs dominion when that shall be fulfilled which we read Revel 11.15 The Kingdomes of this world are become the kingdoms of our Lord and of his Christ and he shall reigne for ever and ever When all are so become Kings Motûs suos bene regentes so ruling all their motions and actions that as sin hath reigned unto death so may grace reign through righteousness unto eternall life Genesis Chap. 22. Ver. 18. Gen. 12.3 and 18.18 by Jesus Christ our Lord Rom. 5.21 And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my vojce It is true we read the like promise before twice But it is the like onely and not the same which possibly might occasion an inadvertency in the Translators For in the too former Scriptures the blessing is given to Abram in his own name and centred as it were in himself from whom it should proceed unto all Nations But in this place the promise is made to Abram in his seed and by his seed to all Nations Howbeit this makes not all the difference The conjugation is here changed In the former places the blessing is given passively All Nations shall be blessed But in this place the blessing is promised in a reflexe and reciprocall form In both the former we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations shall be blessed in this we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Nations of the earth shall not only be blessed as before but shall blesse themselves It 's a Scripture of the greatest Marke and note that I know of all other Wherein the most high God expresseth the greatest reward of the most acceptable duty that his most faithfull and obedient servant in the world Abram could perform unto him This reward is no lesse no other than the son of God himself figured by Jsaac the spirituall joy and delight the son of Abram Gen. 3.15 and offered by Abram his father unto God upon the Altar In requitall whereof God promiseth his own son the eternall joy Of this son of God although there were before promise made yet it was not revealed untill now that his father would give him as a propitiation for the sinnes of the whole world 1 John 2.2 And here the Lord makes this promise unto Abram whom he made Heir of the world which promise was to descend upon all Nations And this promise the Lord here confirmes with an oath which are the two immutable things whereby it is impossible for God to lie Hebr. 6. John 3.33 and 7.39 Ephes 1.11.14 Unto which when we consent and believe we set to our seal that God is true And he reciprocally puts to his seal for the conveyance and confirmation of the eternal inheritance Howbeit this free gift of God and Christs free oblation of himself

flesh faileth or waxeth lean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fatnesse or as another English translation hath it for want of fatness So Jer. 10.14 Every man is bruitish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge And Chap. 48.45 They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength Lam. 4.9 These pine away stricken thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of the fruits of the fields Thus also in Latin à and ab import a want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whereof Castellio gives examples in his Annotations on the place But it s said Hebr. 11.20 that by faith Isaac blessed Jacob and Esau concerning things to come Was it any part of Esaus blessing to want the fatnesses of the earth and the dew of heaven Surely no wherefore the words may be thus rendred with a diversity Thy dwelling indeed shall be without the fatnesses of the earth and without the dew of heaven from above by thy sword thou shalt live shalt serve thy brother But the time shall be when thou shalt have the dominion and thou shalt break his yoke from off thy neck which came to passe in part 1 Kings 11.14 but we read of a general revolt 2 Kings 8.22 For the respective blessings of both brethren reached not to their persons but to their posterities and therefore the Apostle saith that Isaac blessed them concerning things to come Howbeit if this translation of Castellio seem harsh though the letter and history will bear it we may understand that of our Translators in the mystery Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man the dew of heaven and fatnesses of the earth c. Soveraignty over Nations c. This is That one blessing The other is proper to the earthly man but in an inverse order to that of the heavenly The fatnesses of the earth his own principle and the dew of heaven imparted to him by the heavenly man And whereas service to his brother is added as a part of Edoms blessing it appears that it is a blessing to the earthly man to be subject to the heavenly As for like reason the Philosopher in the first of his Politicks could say that it is the happiness of the Beast to be subject to the Man And God grant that we may so bear the image of the earthly that we may bear the image of the heavenly That thou mayest be a multitude of people Here Genesis Chap. 28. Ver. 3. as often elsewhere most voices carried the worse translation into the context and cast the better into the margent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude and is often rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accordingly the French and Spanish translations have Congregations of peoples For the word is in the plural This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words as perhaps some will say who esteem the Church Mole non virtute rather by the multitude of professors than by their vertues and graces For In these words Isaac blesseth Jacob concerning things to come Hebr. 11.20 and prayeth for the increase of the Church among the Nations Be thou in caetum populorum for an Assembly or Church of the Nations So Pagnin and Vatablas turn the words And the marginal Glosse of the Spanish Bible speaks thus Be thou a father and stock of the congregations and peoples To the like purpose is the marginal note in the Bishops Bible He Isaac hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah for it is evident that our Lord sprang of Judah Heb. 7.14 that unto him should be the gathering of the nations Gen. 49.10 And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our gathering together unto him The Lord be pleased to accomplish Isaacs blessing Jacobs prophesie and Pauls adjuration unto every good willing soul But the name of the City was called Luz at the first Gen. 28. Ver. 19. Our Translators have here left out part of the name which is Vlam The Greek Interpreters exceedingly vary in this word rendring it some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet containes two words saith Drusius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlineary Gloss turns Eulam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we have found the name what shall we do with it what shall we make of it One of our best Criticks gives this for the meaning of it Porticus Nucum the Porch of Nuts or Almonds But what sense that carries that will satisfie I know not And although Hierom will not allow Vlam to be any part of the Cities name but Luz onely nor he nor any who herein follow him tell us what the meaning of Ulam is and what other sense it should have in this place then what I have named The words put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the porch of perversenesse So Prov. 2.14 and 3.32 The froward or perverse is an abomination to the Lord. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wayes despiseth him Where the fear of the Lord and perverseness are opposed Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch is the entrance into the true Temple of God and is the fear of God which is the beginning of wisdom Prov. 9.10 So Psal 5.7 I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards the Temple of thy holiness That fear is the porch or entrance into the Temple Which Porch hath been and yet is neglected Whence proceeds adultery murder Genesis 20.11 yea all perverseness as the Apostle demonstrates all wickednesse to proceed from hence even from the want of Gods fear Rom. 3.9 18. because there is no fear of God before their eyes This Porch Jacob repaired by the unction of the Spirit of fear which driveth away sins Ecclus 1.21 For by the fear of the Lord men depart from evil Prov. 16.6 And the Jacob called the name of the place Bethel that is the house of God And herein the Primitive Disciples of Christ conversed together and began their religion Acts 2.43 and 5.11.12 and 9.31 Jacob returning to Bethel built an altar there and added unto that name and called it El-Bethel that is the God of Bethel Gen. 35.7 If therefore we finde our selves in Luz in perversnesse and sin let us enter into Ulam the Porch and let us pray to the Lord to implant in us his fear which

should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father

prayed for them While the judgement was upon them they feared but when that should cease they also would cease to fear and would return to their own inclination Moses full well knew the false and corrupt nature of men So true is that Distich and the English of it Daemon languebat Monachus tunc esse volebat Daemon convaluit Daemon ut ante fuit The Devil was sick then he a Monk would be The Devil was well again the Devil a Monk was he Our corrupt nature is so base and servile it s far better when it s kept under then when it is at liberty Thus it was under the Law Jer. 22.21 And thus it is and hath been in the time of the Gospel For the Church of Christ was more pure holy just loving patient long-suffering c. in the time of the Apostles and afterward until Constantines dayes then ever it hath been since in any age Our own experience may prove this within these few years that the lives of men professing religion were more sober just godly and every way more truly Christian when there was a power over them to check them then ever they have been since while men may do what they list How many examples might be given for proof of this in these our dayes of Cheaters of Gamesters of Whoremongers of Drunkards c. who while the Lords hand is upon them by sicknesse or otherwise while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyces of God his threatnings are thundred out against them by the Sons of Thunder O how humble they are how prodigal of large promises of amendment how full of confession of sin just like Pharaoh here how firmly a man would think do they binde themselves with vowes and promises How humbly do they desire Moses and Aaron to pray and that much for them Yet when the Philistines are upon them Potione cadentes as Hierom renders Philistine when their Pot-companions resort unto them they break all vowes all covenants with God and men as Samson brake his cords But Moses and Aaron well know that these Egyptians or as we call them in our English these Gypsies are afraid of the face of the Lord before they pray for them and that upon their recovery they will return to their own byass The Israel of God hath better learn'd Christ and well knows that it is more noble to be brought off by the whisper of Gods voice perswading us then by his terrible thunders threatning us rather by the goodness of God leading us then by his severe judgements driving us to repentance But the good God sanctifie every dispensation unto us which may win us unto himself whether it be His Rod or his Spirit of Meekness SERMON VII The right Dressing of and due Addresse unto the Paskal-Lamb preached in Commemoration of Mr. SHIELD one of the Worshipful Company of the COOKS at S. Mary Alder-mary London Febr. 2. 1655. being Candlemass-day And for a preparation to the Communion Exod. 12.9 Eat not of it raw nor sodden at all with water but roast with fire his head with his legs and with the appurtenance thereof THis was wont to be a Festival-day And accordingly I have prepared for you The Jewes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their preparation for the eating of the Passeover which was the killing of the Lamb and fleaying of it the Butchers-work Then followed the dressing of it the head and legs and appurtenance which must not be half-roasted or raw-roasted nor boyled at all but down-roasted that 's the Cooks work And being thus prepared it must be eaten by all and much good may it do us Not with much curiosity variety and excess as ye are wont to provide for your City feasting but with all simplicity and plainness one dish Gen. 18.7 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter and I have so provided yea it is provided to my hand one dish now in season Lamb and this Lamb of the Passover in season all the year all the acceptable year of the Lord. From Verse 1. to Verse 28 SERM. VII we have Gods direction touching the Passover Feast of unleavened bread This direction is given by God to Moses and by Moses to the people The direction is of two kindes of acts where of some preparatory of the Lamb setting it a part Essential Killing it Essential Sprinkling of the blood ver 7. Eating the flesh verse 8. which is illustrated by Adjuncts Consentany Dissentany Verse 9. Which is my Text which dissentany is illustrated by a diversity Not raw nor sodden at all with water The words are the rule of the Modiparator or Moderator convivii the rule of the Master of the Feast where in ye have first his Bill of fare What we must eat Secondly How drest and that 1. Negatively how not Eat not of it raw nor sodden at all in water 2. Positively how we must eat it eat it rost with fire c. 1. We must eat the head of the Pascal-Lamb with his legs and with his purtenance 2. We must not eat of it raw 3. Nor sodden at all in water 4. We must eat it rost with fire Axiom 1. We must eat 1. the head 2. the legs and 3. his appurtnance These parts we may consider 1. a part 2. joyntly First a part 1. the head the most eminent part of the body All the nerves and sinewes have their original in the head whereby the head ministers unto the members all their power and strength of moving and acting It is seated in that eminent posture that it becomes him who in all things ought to be the chief to be called the head though otherwise he be one with his mystical Body For as the body is one and hath many members and all the members of that one body being many are one body Col. 1.18 1 Cor. 5.7 and 12.12 so also is Christ And so though he be the head yet is he also the Paskal Lamb it self The flesh of Christ the Lamb is the Word John 1.14 through whose help we keep the spiritual Passeover the passage from sin to righteousness whereby the destroying Angel passeth over us Deut. 8.3 the living Word Man liveth not by bread only but by every word which cometh out of the mouth of God Matth. 4.4 Thy words were found and I did eat them Jer. 3.15.16 that is partake of them and had communion with them Christ is the head of his body the Church and not only so but the head of every man is Christ 1 Cor. 11.3 2.16 in the head is placed the judgement We have the minde of Christ This gives light and direction unto the whole man for it is the Lords candle that Job said shined upon his head Obs 1. Own our Head and Prince This was figured by Ahashuerus which is an head and Prince of his Church as Ahashuerus was the Head Prince Lord and Husband of Esther the

〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉

reprieved and his punishment only delayed a while The palliated sore will break-out again Judgement and vengeance will follow the sinner unless the sin be taken away and it will appear at length when it will be too late to remedy it that such as Job calls Physitians of no value Job 13.4 have cured the bruise of Gods people slightly saying peace peace when there is no peace Jer 6.14 The ancient Jewes called the Messias or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation as he who should finish transgression and make an end of sinnes and make reconciliation for or expiation of iniquity and bring in the everlasting righteousness c. Dan. 9.24 Which if it be done in all the world and not done in thee and me what is that greatest of God and Christs works unto us O let us therefore now while we have time endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin Wicked men out of self-love and fear of punishment pray for pardon of sin and peace of conscience But let us out of hatred of sin and love of righteousness repent turn to God mortifie our sin and pray that the Lord would expiate and take away iniquity This I am sure is most suitable with the end of Christs coming described Dan. 9.24 and by the Evangelist to dissolve the work of the Devil 1 John 3.8 and to take away the sins of the world John 1.29 O that that work were wrought in every one of our souls As the sin-offering is so is the trespass-offering Levit. 7. Ver. 7. there is one law for them the Priest that maketh atonement therewith shall have it What the Translators here turn the sin-offering and the trespass-offering is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and trespass and howsoever our and other translations in this place and often elsewhere understand and adde an oblation or offering it s more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering yet understand the same thing Thus Hos 4.8 the Lord saith that the Priests eat up the sin of his people that is that which here they call the sin-offering as all agree the word is to be understood For which the Lord blames them not for it was their own Levit. 10.14 but for other sins as if the Lord will I shall hereafter shew Thus 2 Cor. 5.24 God made him to be sin for us who knew no sin Where by sin first named we understand that which they call a sacrifice for sin or sin-offering And accordingly Arias Montanus and Castellio both in this place and elsewhere what ours and others turn the sin-offering and trespass-offering they render peccatum or noxa and delictum the sin and trespass There hath been and yet is great difference of judgements concerning these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they differ one from other or not and if so how That they do not differ one from other there are who stiffely affirm But the place before us proves undeniably a difference between them yet how they differ its hard to discern One of the pious Antients puts the difference herein that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum sin is the commission of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delictum the trespass or transgression is the forsaking of the good and indeed the Spirit of God makes them two evils Jer. 2.13 Another makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinne of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin of ignorance wherewith a man is surprized Gal. 6.1 Divers other distinctions there are brought by others of the Ancients What if we adde one more That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that sinne whereinto a man fals of himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin wherein he falls by offence and occasion of another There are examples of this distinction Genesis 26.10 Abimelech blames Isaac Thou mightest saith he have brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltiness upon us Levit. 4.3 If the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people 1 Chron. 21.3 Joab dehorts David from numbring the people Why saith he should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiltiness unto Israel Prov. 30.10 Accuse not a servant to his master lest he curse thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be guilty and many the like Yet I will not be too confident of this distinction because I know there may be some examples found where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the like use However its clear from the words before us that there is a difference between them Let us learn from this distinction of sin and trespass as also from the various names of them not to content our selves in our confessions unto God with a general acknowledgement as that we are sinners but as particular oblations were offered for them so to make a more particular enumeration of our sins The Hebrew tongue though it be very scanty and penurious of words in comparison of other languages yet hath it very many words to express sin and wickedness as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside many words signifying more special sins importing sins to be so many and manifold that they cannot easily be expressed The vain thoughts are dangerous in-mates Jer. 4.14 And there is no word so secret that shall go for nought saith the Wiseman Wisd 1.11 And we shall give an account of idle words in the day of judgement saith the Wisdom Matth. 12. How much more of sinful actions Nor are all known unto us for who can understand his errours Cleanse thou me from secret faults as David prayes and may teach us to pray But blessed be the Lord that though our sins be numerous yea innumerable yet he hath given us who believe and obey him an High Priest whose blood and spirit cleanseth us from all our sins 1 John 1.7 Yea this King of Saints and High Priest makes his believers and lovers Kings ruling over their own wils affections and lusts and Priests to sanctifie and purifie others That Priest who makes the expiation to him belongs the sin and trespass That 's an hard saying how belongs the sin and trespass unto him Levit. 6.26 The Priest who expiates the sin shall eat it And ver 29. Every male among the Priests shall eat thereof And wherefore hath the Lord given this to the the Priests Moses tells Eleazar and Ithamar the sons of Aaron that the Lord had given it them to eat that they might bear the iniquity of the congregation Levit. 10.17 So we read that the Priests were to bear the iniquity of the Sanctuary Numb 18.1 2. It was the Priests duty to eat up the sins of the people as was shewen before Hos 4.8 as by sympathy bearing their sins as their

or displeased with them Others that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate Others and I shall name no more for shame would have the Vrim Thummim to be the same with the Teraphim which they affirm to have been two little Idols whereby God gave answers to the High Priest I might name many more But these last have-spoken out and declared for themselves and for all the rest the Idols of their own imaginations Good God! whither will the wicked imagination as the Wiseman calls it Ecclus 37.3 whither will it not wander if left to it self even to make God himself give forth his Oracles by Idols which he extreamly hateth and that to the people who of themselves are too prone to idolatry To such interpreters as these God hath made good what he threatens Ezech. 14.4 that they who come with such idols in their hearts the Lord will answer them according to their idols These are truly Commentaria inventions fictions and imaginations of men For how can men speak of God and the things of God without the Word of God Plato might have taught them better That nothing can be known of Gods minde without his Oracle None of these Authors alleage any Scripture at all to prove their assertions Which therefore are to pass upon the account of guesses and conjectures which may be as easily denied as affirmed But hence we learn that what these were its hard to say They judge more probably who think that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written on a plate was put on the fore-he●d of Aaron so Vrim Thummim were written on a plate and put in the breast-plate which was double Exod. 28.16 But neither have they any ground for this in Scripture more then the other This we may undoubtedly say of them that certain instruments or means they were whereby the Lord was pleased to manifest his Answer to the enquiry of the High Priest Whence the Greek Interpreters called Vrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is manifestation which that it might be believed they rendred Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth That they were wont to make inquiry of the Lord and receive Answers by these divers Scriptures witness as Numb 27.21 1 Sam. 23.9 12. where we read two questions moved by David and the Lords respective Answers to them by Vrim These were wanting at the peoples return out of the Babylonian captivity as appears Ezra 2.63 And whereas there were three usual wayes whereby the Lord revealed his will unto men 2 Sam. 28.6 7. Dreams Vrim and Prophets who spake as they were moved by the holy Ghost 2 Pet. 1.21 The Prophets ceased with Haggy Zachary and Malachy and the Vrim failed and divine dreams also Joel 2.28 For whereas the Lord promises the Spirit of prophesie divine dreams and visions in the dayes of the Messiah its probable at least that he had withdrawn them all before Nor was there left any other divine manifestation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small voice or the daughter of a voice that is an Echo or reflection of a voice such as that which came from heaven in Answer to our Lords Prayer to his Father John 12.28 29. when the people said some that it thundred others that an Angel spake unto him But why look we on these things at so great a distance surely they either are or may be no doubt they ought to be neer unto us even in our own Bosomes The illuminations and perfections were in the Breast-plate and must be on the heart of Aaron Exod. 28.30 There are some pious and good men who affirm that these Vrim and Thummim figured the perfections of all graces which are in Christ who is the High Priest of our profession Hebr. 3.1 And there is no doubt but these speak truth for they are in Christ But when they consider Christ only in his temporal dispensation as Gregory calls the dayes of his flesh or as he arose from the dead and ascended into heaven and sits personally at the right hand of God if Christ and his illuminations and his perfectious be at so great a distance from us how can he be Immanuel God with us How could he make good his promise to us under that name that he will be with us unto the end of the world Matth. 28.20 Yea how then shall we understand the Apostle when he tels us that Christ is in us Gal. 3.1 Col. 1.27 and that unless Christ be in us we are castawayes 2 Cor. 13.5 Surely therefore if Christ be in us as according to this Scripture he is if we be in the faith and not castawayes that also which is in Christ is analogically and according to our proportion of faith in us also And he is said to make his Believers and Lovers Kings and Priests unto God and his Father Revel 1.6 Kings to rule upon the earth Revel 5.10 and Priests who should offer spiritual Sacrifices unto God 1 Pet. 2.5 And upon condition of obedience the whole Israel of God hath promise to be a Kingdom of Priests Exod. 19.6 And although ver 22. we read of Priests they are the first-born of their respective Tribes whom the Lord challenged to himself Exod. 13.2 Numb 3.4 5. And after the revolt of Israel by their idolatry Exod. 32. the tribe of Levi retained their integrity and obtained the Priesthood Numb 8.13 22. Yet nor that nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God Let them who are the holy Priesthood 1 Pet. 2.5 know the things which are freely given to them of God 1 Cor. 2.12 For these Lights and perfections are Gods gifts And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made Exod. 28. or reported to have been made Exod. 39. But only a command to Moses to put them in the breast-plate Exod. 28.30 and the obedience of Moses thereunto in this place Levit 8.8 For indeed how could any woman spin or Weaver make Doctrine or Truth saith Origen and as we may say Lights or perfections Sapientia ergo est quae utrunque facit It is the divine wisdom which makes them both as that Father goes on And whereas Moses is said to put them into the breast-plate of Aaron do we not read that Moses was to be to Aaron for a god Exod. 4.16 What is turn'd he put them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them they are his gifts They are both plural as the greatness and excellency of things is expressed by plurals Prov. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies of the Lord Lam. 3.22 according to which S. Paul beseecheth the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mercies of God c. Rom. 12.1 And for the excellency of these they are both plural Lights and perfections Both

〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that

part of the plant There is an earth that is the Serpents food Esay 65.25 which is indeed the terra damnata the damn'd earth the disobedient knowledge and the disobedient in their knowledge who detain the truth of God in their unrighteousness Against these the wrath of God the Judge is revealed from Heaven There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown Ephes 4. The same was figured by Moses killing the Egyptian a type of sin and iniquity Mich. 7.19 and hiding him in the sand damned earth to earth But he rebuked the Hebrew and flew him not who wronged his brother even the Edomique nature the animalis homo who wrongs his brother the spiritual heavenly man Adde yet a third representation of this mystery figured by Joseph in prison of whom the chief Butler saith to Pharaoh Gen 41.13 Me he restored to mine office and him he hanged The work of the true spiritual Joseph the perfect one in the judgement Which he as evidently sets forth upon the Cross with whom were crucified two Thieves whereof one according to an antient tradition was an Edomite a Red man as Edom signifies the other an Egyptian a black thief The Edomite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man being crucified with him he takes with him into Paradise the Egyptian the sin it self and all who will by no means part with it but become one with it he sends away to Azazel Let us well consider this O ye Israel of God! Herein is pourtrayed before us in the High Priest whose duty alone it was to officiat on the day of Expiation the Lord Jesus Christ who is the true High Priest for ever He is here brought in offering up himself without spot unto God He is the true sin-offering figured in the Bullock and the true burnt-offering signified by the Ram as the Apostle shews largely Hebr. 9.7 28. The Lord ordains that Aaron must take for the congregation of the sons of Israel two Kids of the Goats Hereby the Lord prefigures his judgement wherein two parties are principally concerned the Judge with his Assessors and the persons to be judged The Judge with his Assessors of whom Enoch prophesied Behold the Lord cometh with his holy ten thousands as the words properly signifie Jude v. 14. The persons to be judged are of two sorts both represented by the two Goats which must be taken for the Congregation of the Sons of Israel ver 5. These must be separated as a Shepherd separates the Sheep from the Goats the Sheep on the right hand and the Goats on the left To the Sheep shall be commemorated their works of mercy to the Goats on the left hand their unmercifulness And accordingly the merciful obtain mercy to whom it is said Come ye blessed of my Father c. To the unmerciful ones depart from me c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of the judgement is here presigured by Moses The Judge and his Assessors are the same the same also are the persons to be judged represented by two Goats But how come the Goats to be Sheep They had done away their sins by righteousness and their iniquities by shewing mercy to the poor Dan. 4.27 they made friends of the unrighteous Mammon the other keep their unrighteous Mammon and perish with it O ye sons of Israel this neerly concerns us all We all wait at Bethesda the house of Mercy and every one merciful or unmerciful if ye ask him will say he hopes to be saved he hath hope of mercy Yet every one almost judgeth another and condemns another Must we not all stand before the Judgement Seat of Christ Why then do we censure and judge one another and that concerning our final estate who shall bee saved who damned Some have been very bold in obscurities of this nature positively to affirm what others have as boldly denied and both upon equal grounds when neither party hath had authority of Scripture or sound reason whereon to build his assertion Above twenty years since two books came out printed at Millan The Title of the one is De Inferno Of the other De animabus Paganorum The Author of the former hath so curiously described Hell and all the parts and nooks of it and for what uses the feveral Cels therein are you would think he had been there imployed as a Surveyor or a Viewer so punctual he is in his relation and survey of the place He having thus provided Hell the other as a Judge by his own cise and rule very strictly examines those whom we would have thought out of all question whether saved or not as Melchisedec Job and his three friends as also Elihu who with much a-do escaped this Authors condemnation But as for the Philosophers and of them the very best we read of he represents them living very holy lives and leaving to posterity very many divine sayings but at length like et Minos Aeacas or Rhadamanthus he adjudges them all to Hell all to Azazel O were it not much better and more safe to examine our own lives and consider our own later end We have here a clear and evident demonstration O ye sons of Israel that we are saved by grace We stand all before the Judgement seat of Christ as the two Goats taken for the whole Congregation of Israel and are presented here before the Lord ver 5. The distinctive and separating Lots pass upon us one for the Lord and the other for Azazel Who of us knows whether Lot shall fall upon him We all know that we have all sinned and have fallen short of the glory of our God Rom. 3.23 And the wages of sin is death Rom. 6.23 And they who are blessed and called to inherit the kingdom of God because they have dote works of mercy they remember them not Matth. 25.37 38 39. These things considered why may not the Lot for Azazel fall upon us It is the Lot which makes the distinction John 19.24 and therefore the eternal inheritance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distribution by lot Acts 20.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance obtained by lot among those who are sanctified and often elsewhere And we are said to obtain that inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.11 In whom also we have obtained an inheritance by lot And the means qualifying us to obtain the inheritance 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who have obtained by lot equally precious faith with us Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan who divided unto them the Land by lot and by lot the true Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joshuah is also called and his book after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divides the true inheritance of the holy land or land of holiness which is called his

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 virt●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

hear his voice c. and here in the text If for all this ye will not hearken unto me c. He speaks to those who are his people within his call within hearing And therefore Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si in voce ejus if ye will hear in his voice if ye be within hearing if ye be his flock for to those he there speaks So Esay 1.19 20. If ye be willing if ye be obedient c. But if ye refuse and rebell c. whether they will hear or whether they will forbear Ezech. 3.11 21. If any man will do his will c. John 7.17 These and many the like Scriptures evidently prove that the Lord having declared his will unto his people he leaves them in the hand and power of their own counsel as the Wise man saith Ecclus 15.14 It is a free and voluntary act to sin and to be disobedient and harden our hearts against the voice and calling of God And as free and voluntary an act it is through the preventing grace of God to hear the Lords voice to be willing and obedient Wherefore be we exhorted Beloved to hearken unto the Lord to walk in his statutes to keep his Commandements and do them In one word to be obedient unto him That 's here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed before and the LXX here render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey and the Chald. Par. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Castellio turns it Quod si neque tum mihi morigerantes c. If neither then ye be obedient unto me c. So the French Translation and the Italian And all other sound to the same purpose All the promises of God all the temporal and spiritual blessings tend hereunto Yea all the threatnings all the punishments all the curses aim at this to make the people obedient unto their God which is the main drift of this whole Chapter yea of the whole Law and Gospel and in special of this Text. What ever fals short of this however pleasing to us it s not acceptable not pleasing unto God 1. Whether it be Reading and curious prying into the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures so those words are to be translated as I may shew hereafter if the Lord will for herein ye think ye have eternal life and they are they which testifie of me but ye will not come to me that ye might have life John 5.39 40. 2. Or whether it be outward hearing of Gods word For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 Otherwise they deceive themselves and that in the main James 1.22 3. Nor is it enough to know the word and will of God the Lord saith of those hypocrites Esay 58.2 They seek me daily and delight to know my wayes And the same people had a form of knowledge even so far as to be able to instruct others yet they taught not themselves Rom. 2.20 21. 4. Nor will holy conference prove acceptable without obedience For of such holy pratlers the Lord saith with their mouth they shew much love but their heart goes after their covetousness Ezech. 33.31 And therefore the Lord expostulates with the wicked in his judgement what hast thou to do to declare my statutes or that thou shouldst take my covenant in thy mouth seeing thou hatest instruction and hast cast my words behinde thee Psat 50.16 17. 5. No nor is faith it self sufficient without the obedience of faith Rom. 1.5 For faith without works is dead James 2.26 6. Nor is a velleity or half-will enough Agrippa was almost perswaded to be a Christian but S. Paul wisht that he and all that heard him were both almost and altogether Christians Acts 26.28 29. Completa voluntas pro facto aestimatur a compleat will is accepted for the deed that is when the deed cannot be done nor is at all in our power according to which the Apostle saith that if there be first a willing minde it is accepted according to what a man hath not according to what he hath not 2 Cor. 8.12 7. But what shal we say of obedience of it self if it be only in part performed when it is in our power to do the whole and stand compleat in all the will of God the partial and half obedience is not accepted Saul had done much of Gods will and in lieu of what was wanting he reserved a Sacrifice But what saith Samuel unto him Hath the Lord delight in burnt-offerings and sacrifies as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15.22 Yea though lesse of the work were performed yet if done with our whole will and all the power we have it s accepted of God David must not build God an house though he much desired so to do 2 Sam. 7.5 yet what David might do he did to the utmost of his power I have prepared saith he with all my might for the house of my God c. 1 Chron. 29.2 And this was accepted of God saith Solomon It was in the heart of David my father to build an house for the Name of the Lord God of Israel But the Lord said to David my Father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart Notwithstanding thou thou shalt not build the house 2 Chron. 6.7 8 9. 8. Can we ascend yet one step higher We may Read we may and search the Scriptures and hear and know all that 's knowable and talk it out again yea we may believe and may have all faith 1 Cor. 13.2 Yea we may be somewhat willing to do Nay we may do many things as Herod did Mark 6.20 Nay we may do all we ought to do yet if we persevere not in the faith good will and obedience all we have done is as if it were undone when a righteous man turneth away from his righteousness and committeth iniquity and dieth in them in the iniquity which he hath done shall he die Ezech. 18.26 He that endureth to the end the same shall be saved Matth. 10.22 Be thou faithful unto the death of all and every sin and I will give thee the crown of life Revel 2.10 The Lord strengthen us all in faith good will obedience and perseverance For t is possible notwithstanding all the promises of God and all his threatnings denounced against his people yet that they may not be obedient That 's the Lords second supposition in the Text. 2. The Lord supposeth that his people may not hearken unto him for this or as it is explained for all this for all is not in the Text notwithstanding all the punishments inflicted Whence it appears that the end which the Lord aims at in all the chastisements and punishments of his

〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business by the bye following with their utmost endeavour those things which will not profit them in the latter end little regarding those things which will then profit us and indeed nothing else but they Hezekiah had now a message of death sent unto him by the Prophet Esay 2 Kings 20.3 Thus faith the Lord set thy house in order for thou shalt die and not live it s said that Hezekiah turn'd his face to the wall and prayed unto the Lord saying I beseech thee O Lord remember how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Let the Atheists of our time consider this who think it a vain thing to serve God and that there is no profit to keep his Ordinance and to walk mournfully before the Lord of hosts Mal. 3.14 Let the Edomites the earthly minded ones consider this who hunt after the lusts of the old man and slight the blessing and the eternal inheritance as if it were good for nothing The time will come when they shall experimentally finde that nothing but humble walking with God with a perfect heart 〈…〉 11. 〈◊〉 and doing what is good in his sight will profit them and unless they timely enter into that way walk in Godt statutes keep his Commandements and do them they shall seek the blessing and eternal inheritance and the way leading thereunto with tears and not be able to finde it but die in their sins Gen. 25.33 34. and 27.38 Hebr. 12.16 17. This also reproves our hankering and halting between two opinions whether we should walk with God or walk with Baal or rather with Baalim or many lording lusts which have dominion over us If the Lord be God serve him if Baal be god serve him We cannot serve the Lord and Baal God and Mammon But there is yet another meaning of these words that the Lord supposeth its possible that his people might attribute the good or evil which befel them to Chance and Fortune not to God himself And so they should make Fortune their god The Mythologists whose proper business it is to search out the original and truth of old Poetical Fables they report that among all humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortane was never held to be a god or goddess till Homer made it one Nor doth Hesiod mention any such deity in all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true Chance and Fortune were taken notice of long before as I have shewed And the Philistines owned it but not as a god 1 Sam. 6.9 But when Homer had found out such a new god the after Poets easily added to his invention and so enlarged the power of Fortune that they gave her at length the soveraignty over all humane affairs And if this fiction had rested among them who have authority to dare any thing it had not been so strange But can we think that the Orators and of them the most sober men should entertain the same opinion of it What saith Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For great is the moment yea rather Fortune is all in all as to all the affairs of men Yea Tully saith as much Magnam vim esse in fortuna in utramque partem c. that Fortune hath great power on both sides either in prosperity or adversity who knowes not for if we have her prosperous gale we are carried to our wished ends and when she is ●●●trary we are afflicted and much more to this purpole lib. 2. de officiis wherein indeed he makes Fortune such a goddess as ruleth and disposeth of all things in the world as I shall shew by and by But all these own'd a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of gods and if so why might not Fortune have a place among them since what the Apostle faith of idols is most crue of Fortune that it is nothing in the world 1 Cor. 8. But who can imagine that the people of the only true God should take Fortune for a god yet the onely true God supposeth this possible Esay 65. ver 11. Yea this was so possible that it proved fecible and was actually done by Gods own people as he complains Esay 65.11 Ye are they who have forsaken the Lord and have forgotten my holy mountain who prepare a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that troop or for Gad as our Translators turn it in the margent Pagnin understood the host of heaven Arias Montanus turns it Jove So Munster explains Gad by Jovi and tells us that the Jewes thereby understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jupiters star Luther retains Gad but understands by it in his Notes Mars or Mercury But it s most probable that by Gad in that place Fortune is to be understood for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Good fortune or success And therefore Leah called her son born of Zilpah her hand-maid Gad and gives her reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good fortune success or prosperity cometh Gen. 30.11 Hence it was easie for the Heathen Poets especially Homer to counterseit their god Fortune as they were wont to do others out of the ancient Monuments of persons recorded in the Scriptures as I have formerly showen by divers examples Hence it is that the Vulgar Latin turns Gad Fortune Ponitis Fortunae mensam ye prepare a Table or Altar for Fortune So Vatablus and Castellio in the margent as also the French Bible But the Spanish Bible and that of Coverdale hath Fortune in the Text. But I may speak more to this on Esay 65.11 if the Lord will Meantime concerning Fortune we may affirm thus much 1. That although the Heavens and Stars have their instuencies motions and operations although all inferiour second causes whether necessary or contingent have their energie and causality and may possibly be so shuffled and hudled together that their effect is unknown to us whence it immediately proceeds and so may be said to come to pass by Chance or Fortune yet is the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first cause and cause of all causes and he so disposeth and ordereth all second causes whether acting naturally and necessarily or freely and contingently that its impossible that any thing should be fortuitous casual or accidental in regard of him And therefore when such actions which to men are fortuitous and accidental come to pass the less of man there is in them the more there is of God As where it s said that a certain man drew a Bow at adventure or in his simplicity and hit Ahab there is no doubt but God who would have Ahab fall at Ramoth Gilead he directed the arrow 1 Kings 22.34 And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho Luke 10. By chance saith he there came down a certain Priest that way ver 31. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by

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

your selves like men A far off about the Tabernacle of the Congregation shall they pitch Numb 2. Ver. 2. In the former Chapter Moses relates the numbring visiting and mustering of the Israelites in order to their encamping about the Tabernacle and their march toward the land of Canaan In this Chapter he declar●● their posture and order of encamping round about the Tabernacle Before we speak particularly to these words let us set the translation right wherein two words may be better expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is here turn'd the Congregation the later A far off As to the former What they turn the Tabernacle of the Congregation it were more properly rendred the Tabernacle or Tent of meeting or of Testimony For howsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a festival time when the people were congregated and gathered together as at the three solemn feasts in the year 1. The Passeover to which answereth the Christians Feastival called Easter 2. The Feast of weeks to which agrees our Feast of Pentecost or Whitsuntide and 3. The Feast of Tabernacles which answereth to the Feast of Christmas when is commemorated the Nativity of Christ who took flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle in us beside other solemn Feasts celebrated yearly by the Jews yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not the name from thence but from Gods convening and meeting with Moses or Aaron or such as came to enquire of the Lord there It s the Etymologie which God himself gives of it Exod. 25.21 22. Thou shalt put the covering Mercy-Seat upon the Ark and in the Ark thou shalt put the Testimony which I shall give unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will meet with thee there And more plainly Chap. 30.36 Before the Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Tabernacle of meeting Exod. 33. Ver. 7. where I will meet thee And Moses confirmes this Exod. 33.7 And Moses took a Tabernacle or Tent not the Tabernacle as our Translators render it as if it were that which God commanded to be made but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Tent as the LXX turn it or some other in imitation of Gods Tabernacle of the making whereof ye read not before Exod. 36. and he called it the Tabernacle of meeting and it came to passe that every one who sought the Lord went out to the Tabernacle of meeting which was without the Camp It may also be called the Tabernacle or Tent of Testimony or Witness Which hath warrant also from the aforesaid place Exod. 25.21 in the Ark thou shalt put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony that I will give thee And where Moses cals it the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting Exod. 33.7 there the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of witness So S. Stephen also cites the words Acts 7.44 Where the roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed in their significations And for further proof of this Moses also calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle or Tent of Testimony or Witness Numb 9.15 Because the principal thing contained in the Tabernacle was the Law or Testimony of Gods will Thither also Moses resorted to enquire the minde of God and there God met him and revealed his will unto him Whence the Targ. turns the Tabernacle of meeting Exod. 33.7 The Tabernacle of the house of doctrine And where the Lord saith I will meet with thee the Targ. hath there I will direct my word unto thee And from hence the Lord delivered his Oracles whence that part of the Tabernacle was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle 1 Kings 6.16 Hither the Tribes went up the Tribes of the Lord to the Testimony of Israel Psal 122.4 So that our Translators do much wrong to the sons of Israel to set them at so great a distance from their God when they render the Text A far off about the Tabernacle of the Congregation shall they pitch This Translation they took upon trust from that of Geneva and the other called the Bishops Bible I both which have the words as ours here render them whereas that of Tyndal expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side which yet is obscure because no mention is made as yet of different sides of the Tabernacle There is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word signifies è regione straight over against or ex adverso over against And so Vatablus Munster Ar. Montanus the Tigurin Bible here turn the word and Castellio obversa toward or against The LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exactly answers to the foresaid Latin translations But it seems there hath been some doubt touching this word how it should be rendred whether far off or over against And therefore some to avoid the inconvenience which might follow upon either of them have left them both out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether without translation so Hierom and the Doway Bible and Coverdale On the contrary some have put in both versions for failing Ex adverso procul over against far off so Tremellius and Piscator And our Translators put one in the Text the other in the Margent which had not been amisse had they not mis-placed them That which occasioned the difference is 1. the Psalmists explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loof or far off Psal 38.11 My lovers and my friends stand aloof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my sore and my Kinsmen stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off 2. A distance from the Tabernacle supposed to be 2000 Cubits because such a space was between the Ark and the people Jos 3.4 But neither of these proves that the people should pitch their Tents far off from the Tabernacle 1. Not the former For that cannot be said to be far off which is within our kenning as the Lord saith to Moses Thou shalt see the Land before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è regione over against thee Deut. 32.52 But because that representation seems to be made unto Moses by spiritual vision as that to Exekiel Chap. 40.2 that to our Lord Luke 4.5 and that also to S. John Revel 21.10 In all which examples the distance is great the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used where the distance is only about a Bow-shoot and so expressed Gen. 21.16 2. Nor doth that space of 2000 Cubits Jos 3.4 injoyned the people in their march prove the same distance from the Tabernacle in their encamping For if the distance had been the same with that in their ordinary marching they had not now needed a new precept as this seems to have been But although these words of distance far off or neer may be comparatively understood surely it is more harmonical unto other Scriptures to affirm that Gods people are neer unto him then

far off from him As I shall shew anon The words thus opened in general contain in them these divine Doctrines 1. The Lord hath his Tabernacle or Tent of meeting 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting 3. They must pitch round about the Tabernacle of meeting 1. The Lord hath his Tabernacle or Tent of meeting So Tremellius turns the words Tentorium conventûs and so Arias Montanus and the French Bible and the Italian Gods Tabernacle is that portable house wherein he walked many years with the sons of Israel until the Temple was built 2 Sam. 7.6 But what need hath the great God of any either Tabernacle or Temple Heaven is his Throne and the Earth is his Footstool and what House Tabernacle or Temple can be built for him Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. T is true the Heaven of heavens cannot contain him He is incomprehensible so that if we look for his adequate Tabernacle or Temple we shall finde no other but Himself And therefore Revel 21.22 The Lord God Almighty and the Lamb are the Temple of the holy City So that its a wonderful condescent of the incomprehensible God that he owns any Temple or Tabernacle upon earth That of Salomons building was most magnificent yet that most wise King admires the Lords dignation But will God indeed dwell on the Earth Behold the Heaven and the Heaven of heavens cannot contain thee how much less this house that I have builded 1 Kings 8.27 How much more may we wonder at that far greater condescent Revel 21.3 Where he saith Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Wherein there is expressed the force of Immanuel God with us This is that Tabernacle namely the Church thorow which the Lord Christ passed into the Holiest of all according to which we may understand that otherwise difficult place Hebr. 9. where the Apostle telling us of two Tabernacles or the two parts of the Tabernacle the high Priest passed through the first part or the Holy into the second or the most Holy once every year Hebr. 9. V. 7. to 12. with the blood of Bulls and Goats But Christ being come an high Priest of good things to come entred once by his own blood into the Holy viz. the most Holy the Church triumphant through a greater and more perfect Tabernacle that is his Church militant For as the passage to the most Holy lay throught the Holy so the way to the Church triumphant lies through the Church militant In this Tabernacle our God dwells with us as he had promised Exod. 25.8 Let them build me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle or Sanctuary and I will dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Exod. 25.8 and 29.45 46. which our Translators turn amongst them as also Chap. 29.45 46. Men are not willing I fear that God should be so near them as he promiseth to be if we prepare him a Sanctuary even an holy habitation in us Or else they fear that Gods indwelling his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell might strongly argue an inherent holiness which rather then they would admit they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst them even at such a distance as they would have the Tribes to pitch their tents a far off from the Tabernacle Thus commonly when Christ is said to be in his people they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in or within either in the text or margent among you as Luke 17.21 Gal. 3.1 Col. 1.27 and elsewhere unless it cannot possibly be avoided without peril of reprobation as 2 Cor. 13.5 So that if we compare our estate under the Gospel with that under the Law we may thence note the happy condition of the Church of Christ if they knew their happiness or would believe it The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted sometimes from a far off but it was an Evangelical speech Deut. 30.14 and accordingly S. Paul makes use of it the Word that is Christ is night thee in thy mouth and in thy heart Rom. 10.8 The Tabernacle of witness was of mans building and figurative only and therefore made by Bezaleel that is in the shadow of God implying that the Tabernacle of meeting was a shadow made also by Aholiab that is the Tent and Tabernacle of the Father representing only the aeconomy and dispensation of God the Father whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily Col. 2.9 wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle and dwells in us John 1.14 which our Translators turn among us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us Happy Christians bona si sua norint if they knew their own happiness 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting The Metaphore is taken from Military affairs The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief the Corps du gard as the Souldiers of the Lord ready prest to receive the word of Command to go whither he bids them go to come when he bids them As his servants ready to do what he bids them do as the faithful Centurion saith to the Captain of our salvation Matth. 8.9 The reason of this is the resemblance and likeness which ought to be between the Church Militant and the heavenly host whereof Daniel saith Thousand thousands ministred unto him and ten thousand times ten thousand stood before him Dan. 7.10 And the Church of God the Mother of all the living ones was made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. Ver. 18. Judg. 5.23 an help as before him Gen. 2.18 to help him among the mighty ones Judg. 5.23 So the Targ. Hierom LXX Vatablus Tremellius Castellio Pagnin Munster all the Dutch High and Low the French Bible and of our old English Translations Tyndal and Coverdale and two others all render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or among the strong or mighty ones not against the mighty as our Translators have turn'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Scripture so much named and so little understood Such a Virago such a valiant Spouse the Lord hath chosen to stand before him as the Apostle with allusion to Gen. 2.18 writes to the Ephesians 1.4 He hath chosen us in him before the foundation of the world that we should be holy and without spot as ours also turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.27 before him in love 3. All the Saints are round about the Lord. The reason why the Saints of God are round

worst The best Cauda jubetur adoleri Deo saith S. Gregory ut omne bonum quod incipimus etiam perseverantiae fine impleamus that what ever good we begin we may also fulfil with the end of perseverance The rump or tail of the Ram hath a special name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse which is due to the Prophet who perseveres in speaking lies Esay 9.15 The inward part that is the heart as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also the minde and so what Hebr. 8.10 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde that Jer. 31.33 is the inward part which may be good or evil for the good man out of the good treasure of his heart bringeth forth that which is good the evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6.45 And the like may be said of all the rest Who puts all these in the Priests hand who else but the great God as was shewen before He puts in the mans power to do good or to do evil Take notice from hence what the Wiseman saith Ecclus 15.14 God himself made man from the beginning and left him in the hand of his counsel the good and evil is put into thy power if thou wilt to keep the Commandements of God and to perform acceptable faithfulness He hath set fire and water before thee Stretch forth thine hand to whether thou wilt Before man is life and death and whether him liketh shall be given him This however Apocryphal hath prime Canonical Scripture to confirm it with a witness I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life that thou and thy seed may live that thou mayest love the Lord thy God and mayest obey his voice c. Deut. 30.15.19 20. And I beseech you take notice how the Angel in Esdras interprets that place having spoken of this argument with the Angel 2 Esdr 7.1 58. then ver 59. the Angel saith This is the life whereof Moses spake unto the people while he lived saying choose thee life that thou mayest live God puts the good in special into our hand Thus to fill the hand is to give possession of the heavenly goods whereof God hath made Christ the high Priest Hebr. 9.11 and put all things into his hand and he makes his believers such when he gives them an earnest of the holy Land As when possession is given a clod of the land is given into his hand who takes possession of it Acts 20.32 Ephes 1.14 Note from hence who is the great high Priest of our profession who else but the Son of God John 3.35 The Father loved the Son and hath given all things into his hand his right hand is full of righteousness Psal 48.10 Here is the accomplishment of all the typical Priests in Christ For what was meant by the first-born Priests but Christ the first-born of every creature What was Aarons Priesthood or Melchisec's and the execution of their respective offices in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof he was the true Aaron the Mountain of knowledge the Teaching Priest who teacheth like him The true Melchisedec Heb. 7.1.2 3. The true Eleazar Gods helper the true Abiathar that excellent Father Esay 9.6 Pater futuri seculi the Father of the after-world as Hierom turns it the everlasting Father Sadoc the righteous one Jehoshuah the Lord the Saviour the son of Jehosadac the righteous Lord Zach. 6.11 Such an high Priest becomes us to have Observe whence the true believers obtain their office of a royal Priesthood unto God Revel 1.6 Here is no man named neither Moses nor Aaron who fils the hand of the Priests it is the Lord alone who makes Priests Hence also we learn what manner of men the Evangelical Priests ought to be Clean-handed men Man us habere consummatns as one of the Ancients speaks to have perfect hands Hear what Philo Judaeus speaks to this purpose God requires of a Priest first of all a good minde holy and exercised in piety then a life adorned with good works that when he layes his hands on any he may say with a free conscience Those hands are neither corrupted with bribes nor polluted with innocent blood they have done hurt injury wounds violence to no man they have not been instruments unto any dishonest thing but have been imployed in things honest and profitable such as are approved by just honest and wise men So he 2. Axiom Wherefore was the Priests hand filled To minister in the Priests office That 's the end of his consecration And it is in the Hebrew in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators express by so many the LXX render it by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castellio succinctly turns all the words thus Quorum manûs ipse Sacredotio sacravit whose hands he hallowed for the Priesthood 1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood Who but they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect or consecrated so the Apostle renders that phrase whofe hand is filled and so the LXX express it who stand complete in all the will of God And having done their own work are ready to offer something up for others as prayers intercessions giving of thanks c. Such were they who stood idle in the market place They had done their own work For shall wee think they were a company of Circumforanei a sort of lazy fellons such as are often in our markets Our Lard entertaines no such into his service 2. Hence it appears that no man taketh this honour to himself Hebr. 5. That is that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord. This justly reproves those who do involare violently take unto themselves the Priesthood who assume and arrogate that office to themselves by their own private that is no ●●●●ority under pretence of gifted men who boast of a false gift whereas indeed God hath not filled their hand with any such gift but they have gotten it by a kinde of Legier de main they have taken it to themselves by Brachygraphy or Short-hand and so by a competent measure of boldness intrude into the Priests office and into the things which they have not seen vainly puft up by their fleshly minde Col. 2. Nor yet do I here confine the gifts of God unto mans approbation or ordination Surely the Lord may fill whose hand he will speak by whom he will as he is said to speak not only by the mouth as Acts 1.16 3.18 but also by the hand of his Prophets as by the hand of Moses Numb 4.37 by the hand of Abijah 2 Chron. 10.15 and many the

renders the word but then it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I know not well how to make English of unless as he renders the word super peccato suo concerning their sin But Super concerning is here added to the Text and particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the case following I shall therefore understand and suppose the inward and reflex acknowledgement of sin and render the words as ours do They shall confess their sin What sin is here meant appears out of the former verse As for confession the Schoolmen following S. Austin have distinguished it into confessio Laudis Fraudis Confessio laudis Confession of praise is to the honour of God Confess or praise the Lord for he is good Psal 106.1 Confessio fraudis confession of fraud is to the dishonour and shame of our selves that we have suffered our selves to be beguiled with the deceitfulness of sin Such a confession the Apostle makes Tit. 3.3 we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures This we may call a reflex confession there is also a direct confession which will follow upon this Confessio fraudis a confession that we having been deceived our selvs have also deceived others And this confession supposes the other For no man deceives another but first he is fouly deceived himself Hitherto we have had the first means of expiation and reconciliation viz. Confession Come we now to the second viz. Restitution in the words following And he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed Which words I would rather for more exact answer to the Hebrew thus render And he shall restore his trespass in the head-sum thereof and shall adde over and above it the fifth part thereof and shall give to him against whom he hath trespassed For although to recompense and restore seem to be the same yet they indeed are not so For to restore is properly applyed to the same thing filched and stoln as Micha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restored in specie the eleven hundred shekels of silver Judges 17.3 But to recompense is more properly understood of the price or value of the thing taken stoln whereas no doubt but the Lord here requires the thing it self to be restored as it evidently appears by comparing the parallel place herewith Levit. 6.4 where the same law is given Levit. 6. ver 4. and restitution of the same thing taken away enjoyned In the words we have these divine directions to him who hath committed some or other of all the sins of men to trespass a trespass against the Lord. 1. He shall restore his trespass in the head sum thereof 2. He shall adde over and above it the fifth part thereof 3. He shall give to him against whom he hath trespassed 1. He shall restore his trespass in the head sum thereof His trespass here is that thing wherein the guilty person wronged his neighbour so called by metonymie Which is to be restored in the head sum The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incapite ejus as Arias Montanus turns it and the Vulg. Latin and the Chald. Paraph. as also the LXX He must restore his trespass So five of our old English translations have it nor doth this our last amend them herein Restitution in the School is largely taken sometime according to the multiplicity of goods wherein our neighbour is unjustly damnified for there are goods 1. of the soul some naturall endowments and others conferred on us by grace 2. there are goods also proper to the body as strength health integrity of parts beauty 3. Goods of same as a good name 4. There are goods of fortune as they are called as riches and these in the letter are here properly understood And thus Restitution is described by Aquinas actus justitiae commutativae an act of commutative justice whereby the true owner is restored into possession of his own goods In which description one main thing is wanting which is supplied by Gabriel Biel viz. That those goods now restored were violently or fraudulently taken away Violent and fraudulent dealing deceit cheating cousening makes a breach upon proper interest breaks the bond of humane society yea the bond of union with God renders the soul desolate and alone without God and man These Bonds cannot be reunited unless there be restitutio integri until Restitution be made to the full Non remittitur peccatum nisi restituatur ablatum The sin of deceit and violence that Davus which makes all this trouble is not remitted unless what is taken away be restored This is an hard lesson will some say who have otherwise learned Christ These are the very times which our Lord foretold should come that there should be false Christs and false Prophets For some have imagined such a Christ to themselves as hath so done and suffered all things for them that he has left nothing for them to do nothing for Christ to do in them A Christ that hath been just for them so that they need not be just Such a Christ as has been sober chaste continent for them so that they need not be so Such a Christ as has paid their debts for them to God and man Against these I shall lay down these two positions 1. There are distinct dominions rights and proper interests in temporal things How else can there be thefts since theft is the taking away that which is anothers If it be anothers then hath that other no right in it which he may call his He hath dominion over it power to use it spend it alien it sell it Hence it is that the Lord requires in every believer contentation 1 Tim. 6.8 Yea that every one be provident for time to come Prov. 30.25 that he make provision for himself and his house that he be not burdensom to others 2 Cor. 8.12 13. Yea so provident he ought to be that he have wherewith to pay publick charges Matth. 22.21 Yea that he may supply the necessities of the poor Saints according to brotherly love 2 Cor. 8.12 Yea that according to common love he may have to give to him that needeth Ephes 4.28 Now were there no proper interest no meum nor tuum in the world no man could call any thing his own or use it spend it alien it nor have wherewith to be content Nor would there be buying or selling giving or receiving borrowing or lending or any other act which supposeth property 2. This right and proper interest in temporal things is not founded in grace so that a man who hath grace may not take away that which is another mans who hath no grace Our Lord determined this long since when he forbad his own gracious people to intermeddle with the graceless Edomites Moabites and Amerites and that they should by no means invade their possession and his reason is convictive he had

given them their possessions Deut. 2. Which yet will appear more forcible if we consider the ends why the Lord gives his temporal good things unto graceless men that they may seek out God Acts 17.27 that they may repent Rom. 2.4 So that he who takes away the goods of graceless men he hinders them from the means of finding God and repenting of their sins Yea if those two things be granted 1. That the dominion and right to temporal things is founded in grace 2. That a man may be his own judge who is and who is not in the state of grace no man shall quietly possess any thing he has If a gracious man steals his grace is no grace Yea hence will follow a prodigious distinction of theevery that which a graceless and that which a gracious man commits Come we to the measure and manner of Restitution He shall restore his trespass with the principal thereof and adde unto it the fifth part thereof and give unto him against whom he hath trespassed 1. He shall restore his trespass that is the thing wherein he hath trespassed by a Metonymie But what is here meant by the words following with the principal thereof What is this principal Is it some other thing beside the trespass Surely no Why then is it said he shall restore the trespass with the principal thereof if the principal and trespass be the same thing This doubt must be cleared by a spiritual sense of which anon Meantime as to the letter we may observe The wisdom and goodness of the most righteous God the Judge of all the World in removing all impediments and lets from among men that his royal law might take place in their hearts so that we might owe nothing unto any man but to love one another And what reason is there for this Restitution What is more just then the rule of the most righteous Judge of all the World The Lord tryeth or purgeth the righteous but the wicked and him that loveth violence or rapine his soul hateth Psal 11. ver 7. For the righteous Lord loveth righteousnesses inward and outward righteousness The word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance doth behold the upright Psal 11.7 Whence the Psalmist adviseth us to make trial of this by our own experience among men Mark the perfect man and behold the upright for the end or reward of that man is peace Psal 37.37 So the Lord blessed the latter end of Job more then the beginning c. Job 42.12 Ye have heard of the patience of Job James 5. ver 11. and have seen the end or reward of the Lord James 5.11 But the transgressours shall be destroyed together The end or reward of the wicked shall be cut off And truly if men patiently wait on the Lord they shall observe that he will bring forth the flying rowl in his due time even the curse that goeth forth over the face of the whole earth c. and it shall enter into the house of the thief and into the house of him that sweareth falsly by Gods Name forswearing what he has stollen and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof Zach. 5.1 4. For it must have a time because 1. God is patient and long suffering and would not that any should perish And the fin being conceived in the heart as in the womb Psal 7.14 it must have a time to bring forth and so must the judgement and the curse which goes along collaterally with the sin And when sin is perfected it bringeth forth death And when once the curse hath setled it is no starter but it remaines in the midst of the house for punishments were wont to be inflicted on the houses of malefactors Ezra 6.11 Dan. 3.29 to root out their name and memory And when the curse hath taken up its place in the house its hot idle there but it consumes and eats where ever it comes For as the blessing increaseth Gen. 9.1 So the curse diminisheth and brings to nothing Levit. 26. Deut. 28. This curse goes along with goods however unjustly gotten by fraud or violence The story of Glaucus the Lacedemonian which Herodotus reports is remarkable He had received a sum of money of a certain Milesian for the use of his children under age Glaucus denied the receipt of the money with an oath Glaucus afterward guilty consulted with the Oracle which gave him this answer That the curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seizing stock and house wholly shall destroy Which as the Historian affirms afterward accordingly came to pass For howsoever violent and fraudulent men may flatter themselves and one another we shall finde all pretious substance we shall fill our houses with spoil Prov. 1.13 yet ver 32. The prosperity of such fools shall destroy them Yea we may refer the ruines and destructions of Kingdoms and Commonweals as wise Historians and Statesmen do unto the same causes For of that Anarchy and ruin of Judah whereof ye read Esay 3. ye finde the cause ver 14. the spoil of the poor is in their houses And Jeremy having told the house of Israel and Judah Jer. 5. That their sinnes had with-held good things from them what sins were they Verse 26 27. As a Cage is full of Birds so are their houses full of deceit And Zephany having denounced an heavy judgement against the Jews Ver. 9. among other causes deserving it he saith that the servants filled their Masters houses with violence and deceit But let me again minde you of what one of the most antient Fathers hath written concerning these very sins whereof the Lord here speaks Absit absit inquam ut haec ego de aliquo fidelium sentiam Far yea far be it from me that I should think these things of any of the faithful And good reason since this is the character given of those Primitive times Adeò sancta erat illis temporibus fides ut fallere aliquos posse non crederetur There was such faithfulness and integrity among them that they thought it impossible that any one of them should deceive And because they themselves loved truth and faithfulness and knew not what it was to deceive they thought no man would deceive them So the Virgin-Church might say of her self Ego nescia rerum Difficilem culpae suspicor esse viam Vpon this very consideration that holy Father understood the former part of this law spiritually And I believe upon the same grounds we may so understand the latter part of it Let us inquire and make trial This ground we may lay or rather it s laid to our hand The law is spiritual and this law as hath appear'd in the former part of it It s here said he shall restere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass his sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespass Esra 9.6

Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his

Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas

2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first

in the sin renders the sin so sinful that after-offenders are excused if not à toto at least à tanto their sin comparatively is said not to be as touching the first sin Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 And therefore Aaron was not smitten with leprosie but Miriam only though no doubt some regard was also had to his high Priesthood as Exod. 32. Nor was Adam so severely punished as Eve nor she as the Serpent Now as the Scripture here notes the first sinner as most guilty so likewise elsewhere as Numb 16.1 where our Translation joyns the conspirators altogether in one act but the Hebrew first appropriates the sin to the ringleader of it as I shall there shew The judicious Reader may observe many other like examples It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because But does it not also signifie Super occasiones upon occasions Whereas therefore Miriam and Aaron spake against Moses upon two occasions 1. Because Moses had married an Ethiopian woman 2. Because the Lord had not spoken only by Moses but also by them it cleares the text if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasions And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well causes as occasions So Gen. 21.25 Abraham reproved Abimelech upon just cause but Miriam and Aaron spake against Moses upon occasion only which were no just causes Therefore Arias Montanus turns the words Gen. 21.25 Super causas for the causes but this place Super occasiones upon occasions The first occasion was Moses had taken an Ethiopian woman We read of no other wife of Moses in Scripture but Zipporah though Josephus understands this of another wife an Ethiopian whereas Zipporah was a Midianitess Howbeit this is easily satisfied in that the Midianites dwelt among the Ethiopians as the Hebrews were accounted Egyptians because they dwelt in Egypt Gen. 50.11 Moses also Exod. 2.19 And the Midianites were esteemed Cushites or Ethiopians because they dwelt among them The Apostle tels us that Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken afterward Hebr. 3.5 that by what he made or caused to be made and what he wrote or taught the people by it he might testifie the will of God as 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 Hence the Tabernacle was called the Tabernacle of witness And what Moses did wrote or taught more obscurely with a vail on his face was to be declared afterward more fully and clearly according to the degrees of divine manifestation to such as are capable of them So that all who came after Moses must for doctrine and life speak no other thing then he did and his writings must be the test to prove others by The first occasion of Miriam her detraction from Moses was the Ethiopian woman either because he took her to wife who was a stranger from the Common-wealth of Israel though Midian descended from Abraham by Keturah Gen. 25.2 or because having married her he yet abstained from conjugal society with her as the Chald. Paraphrast saith he put away his fair wife whom he so cals by antiphrasis It s probable the contention began between the women and the beginning of strife is like the letting forth of waters saith Solomon which spreads it self to overwhelm the name and reputation of Moses The Ethiopians although properly one nation Gen. 2.13 yet that a very large one is used to signifie the Gentiles whose more proper sinnes were intemperancy of all kindes as Luxury Drunkenness Incontinency c. And therefore they who live in those sins are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of the Gentiles walking in lasciviousness lusts excess of wine c. 1 Pet. 4.3 And when the Prophet compares the people to the Ethiopians as in regard of their sins so in respect of their habitual continuance in them he chargeth them with drunkenness and whoredom Jer. 13.12.23.27 Hence it is that Bacchus the Heathens god of wine and excess of wine hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Cush And therefore David not willing plainly to name Saul the son of Kish the Benjamite 1 Sam 9.1 he implyes him more secretly under the name of Cush the son of Jemini Psal 7. in the title for his unchangeable like sins As where the Poet not daring to speak out concerning Caelius a riotous Roman saith Dic quibus in terris Tres pateat Caelî for Caelii spacium non amplius ulnas Tell in what lands The grounds of Caelius are but three Elns Which three remain'd unsold as reserved for his grave Hence it is also that the Ethiopians and Israelites are opposed as Jewes and Gentiles Amos 9.7 Are ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9. v. 7. as the sons of the Ethiopians unto me O ye sons of Israel which our Translators call Children When therefore Moses is said to have taken to wife an Ethiopian woman hereby he prefigured him whom the Lord would raise up like unto Moses who would reject his disobedient impenitent and incorrigible people and give them a bill of Divorce and should grant the Gentiles repentance unto life Acts 11 18. and take out of the Gentiles a people to his name Acts 15.14 so to be called as a wife by her husbands name This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses John 7.35 Acts 22.21 22. The other occasion of speaking against Moses was the eminency of his gift of prophesie which occasioned the envie of Miriam and Aaron and their derision of him For so that may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the Lord spoken only only in Moses for so both words signifie only or what hath the Lord spoken only forsooth in Moses Hath he not spoken also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis in us So very often our Translators render by or with 2 Sam. 23. v. 2. Zach. 1. v. 14.19 Hebr. 1.1 which should be turn'd in as 2 Sam. 23.2 Zach. 1.14.19 2.3 Hebr. 1.1 and elsewhere Such emulation and envie hath alwayes been among those of an inferiour dispensation against those who have been of a more eminent and higher which comes to pass by reason of acidia or laziness in spiritual things They under the letter of the Law and Prophets envie and detract from those who are lead by the Spirit of God How much more when a perverse spirit is mingled with a meer literal understanding Then Ismael mocks and persecutes Isaac Shimei curseth David and the Jewes encourage one another falsely to accuse and detract from Jeremy under pretence of the Law the Priest and Prophet who taught otherwise then Jeremy did Jer. 18.18 Manifold examples of this kinde we read of the Scribes learned only in the letter and the precise Pharisees zelotical high Priests and Elders who have contradicted and blasphemed the spiritual Moses as

Tigurin Bible Prohibitionem meam my prohibition or forbidding Coverdale that ye may know what it is when I withdraw my hand Two other Translations ye shall know my displeasure A fourth ye shall feel my vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the purpose The Hebrew word here used signifies neither vengeance nor provocation nor prohibition nor withdrawing the hand nor displeasure How be it I finde no Translation so far from the truth as our last and that of Diodati But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies none of these what does it signifie The word signifies a Breach So Tremellius ye shall know Abruptionem meam my breach So Piscator turns it and explaines the phrase ye shall know how great evill it is when a man breaks himself off from me Or thus That ye may know how great evil it is when I break my self off from any one But the former exposition is the more genuine For this people had broken themselves off from their God and shaken off the yoke of obedience Neque Deus quemquam deserit nisi qui prius Deum deseruerit God forsakes none but such as forsake him first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a breach must suppose something to be broken a breach must be of somewhat The Lord calls it his breach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my breach It must therefore be of something in God whether counsel or purpose and will And these and like words may be understood as well passively as actively The Pharisees and Lawyers frustrated the counsel of God against themselves Luke 7.30 And I am broken by their whorish heart which hath departed from me saith the Lord Ezech. 6.9 God breaks not his covenant and promise with his people but his people break their promise and covenant with their God It s naturally known that when covenants and bargains are made between men he who fails the stipulation and performance of his promise is said to break his promise and covenant not he with whom the other deals falsely and deceitfully For when one of the parties confederate hath broken his bond and covenant the other is left free Thus the Lord layes the blame of covenant-breaking upon his people Deut. 31.16 17. Josh 7.11 Judges 2.20 1 Kings 19.10 and elsewhere very often The Lord assures his people of his keeping covenant with them Deut. 7.9 He is called the faithful God that keepeth covenant and mercy with them that love him and keep his Commandements to a thousand generations Psal 105.8 and 106.45 and 111.5 Dan. 9.4 Nor ever doth he break his promise or covenant unless his people first break with him In which sense we understand Zach. 11.10 and other like Scriptures Whence it will follow 1. That which is said to be broken off from somewhat it hath been whole and one with that from which it is broken off And therefore since the Lord speaks here of his breach of his people from him surely his people had been one with him How else can they be said to forsake him depart from him c. Deut. 5.9 Ezech. 6.9 It is a truth in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne continuum est unum what ever is continued is one And such the Lord made the man of one minde one will one heart with himself 1 Cor. 6.17 He who is joyn'd unto the Lord is one spirit the Syriac interpreter adds with him 2. There is no doubt a Breach made between God and man 3. God here and elsewhere complaines of this Breach 4. Since the Lord complaines of his Breach doubtles he cannot be the cause of it 5. The apostate evill unbelieving heart of man turning from God makes this Breach 6. Gods counsells being conditional may by our default become frustrate 1 Sam. 2.30 I said indeed that thy house and the house of thy father should walk before me for ever But now the Lord saith be it farre from me For them that honour me I will honour and they that despise me shall be lightly esteemed According to this condition Paul and Barnabas speak to the contradicting and blaspheming Jewes It was necessary that the word of God should first have been spoken to you but seeing ye put it or rather thrust it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you and judge your selves not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal life lo we turn to the Gentiles Acts 17. v. 46. Thus the Gadarens rejected Christ Luk. 8.37 1. Hence it appeares that they are much out who conceive that God makes no other then absolute decrees 2. Who believe such absolute decrees as are no where extant in the word of God 3. How justly does this reprove I fear the most of us of our fickleness and inconstancy how yelding how easy how pliable are we to any the least temptation to break off union with our God How does our vain fear melt our hearts How does our hope of some seeming good carry our souls away from the chief good How does worldly sorrow break our hearts off from our God How does any outward pleasing and delightfull object take us and win us according to that of the Poet Hinc metuunt cupiuntque dolent gaudentque Hence men fear desire grieve and rejoyce These are the four Cardinal affections by which the chariot of our souls is moved and removed from our God So fearfull and cowardly was this people Dut. 1. v. 28. The false spies had discouraged their heart or rather melted their heart For so what is solid and strong by faith vertue or prowess and courage is weakned dissolved and melted by fear fainting and unbelief Gen. 45.26 For fear is the betraying of those succours which reason offereth Wisd 17.12 Hushai makes good this metaphor of the holy spirit here used 2 Sam. 1.7 10. He who is valiant whose heart is as the heart of a Lyon shall melt So fearfull and cowardly are all they who have an evill heart of unbelief in departing from the living God They believe not but betray those succours which the great God the Lord of Hosts offereth them Where of he complaines how long will it be yer they believe for all the signes that I have shewed among them Num. 14.11 They fear their many transgressions their strong and mighty sins Amos 5.12 that they can never be over-come Is there any thing too hard for God That 's the question Not whether the enemy be too strong for thee And therefore the Lord there expostulates How long will this people provoke me Num. 14. v. 11. And how long will it be yer they believe me for all the signes that I have shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have wrought or done among them yea which I have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore ejus in the midst of them in their heart As they confess Esay 26.12 O Lord Thou hast wrought all our works in us And therefore so much more exprobable

brought upon them the King of the Chaldees 2 Chron. 36.15 16 17. And the like spiritual miseries the Lord threatens to the despisers of his Word in these last dayes Acts 13.41 Acts 13. v. 41. Behold ye despisers and wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and see which is left out in our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanish for I work a work in your dayes which ye will not believe though a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man declare it unto you It followes Hab. 1.5 For lo I raise up the Chaldeans even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi daemones as S. Hierom renders that word even the devils who bring with them their spiritual maladies as insensibility the plague of the heart a reprobate minde hatred malice and all uncharitableness But blessed be the Lord The Ambassadors of peace labour not altogether in vain For divers of Asher the blessed ones even the blessed of the Lord that 's Asher Gen. 30.13 Manasseh such as forget their own people and their fathers house Gen. 41.51 Ps 45.10 and Zebulun such as have the Lord for their habitation Gen. 30.20 Psal 90.1 These believe the Ambassadors of Christ and finde in these sickly times Prov. 13. v. 17. that a faithful Ambassador or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legatus veritatum an Ambassador of truths is health Prov. 13.17 These procure healing to the land And when others sin with an high land these submit themselves unto the Lord and give the hand unto him Thus Babel in these last dayes shall be laid waste the confused thoughts shall be brought under the obedience of Christ 2 Cor. 10.5 by the true Zorobabel who scatters Babel Zach. 4.7 and Babel shall give her hand and submit her self Jer. 50.15 Let us be such Zebulonites such Manassites such Asherites let us humble our selves and give the hand unto the Lord as they did and the hand of the Lord will be with us as he was with them and he will heal our land if we pray every one unto him Lord keep thy sereant from sins of pride Psal 19. v. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins of an high hand let them not rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Then I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be perfect and pure from much transgression The words of my mouth and the meditation of my heart shall be to well pleasing before thy face O Lord my Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Redeemer Psal 19.13 14. Now Korah the son of Izbar the son of Cohath the son of Levi Numb 16. v. 1. and Dathan and Abiram the sons of Eliab and On the son of Peleth sons of Reuben took men Here is a mistake of the Translators like that Numb 12.1 For as there so here where the Spirit of God puts difference between the Ring-leader and principal Offender and others drawn in who were less faulty in this Rebellion by joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Corah took together as the Nominative and the Verb our Translators confound this difference by maming the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to all putting it in the end of this verse For the Scripture as here so elsewhere layes the principal blame on Korah Num. 27.3 the company of Korah the gainsaying of Korah Jud. v. 11. Ecclus 45.18 Hereby they do some wrong to Dathan and Abiram though otherwise blame-worthy as they also do some injury to Aaron though he were not blameless as was noted on Numb 12.1 But our Translatours are not alone in this errour For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took hath troubled most Translators Diodati puts it in the end of the first verse and makes it common to the other conspirators adding a supplement larger then ours have viz. they took with them certain men The French Bible puts it at the end of the verse and renders it Firent entreprise and tells us in the margent that in the Hebrew it is he took to wit certain with him to perform his enter prize Ainsworth and Piscator put the Verb after the Geneologie of Korah Nam zu sich den Dathan But the Copulative following and Dathan hinders that construction What Ainsworth saith in favour of it seems to be gratis dictum for the reason already alleaged as also because men which he adds is not in the holy text but a supplement and that a needless one Others leave this Verb quite out as Vatablus the Tigurin Bible Luther and the Low Dutch translations also of our English Coverdale and two other How then shall we dispose of this Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how shall we render it surely 't is best to follow the clue of the holy Scripture and to place it where the Spirit of God hath left it So doth Munster Arias Montanus Pagnin and the Spanish Bible As for the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render took it imports Schism Faction and Sedition and is accordingly understood by the learned Jews Sal. Jarchi and others and therefore the Chaldee Paraphrast turns the Verb by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisus est Core c. And Korah was divided which Pagnin expresseth well Tulit seipsum ad partem he took himself aside or apart which Arias Montanus corrects without just cause as elsewhere The Bishops Bible so called as also that of Geneva herein agree with Pagnin and turn the Verb he went apart The Spirit of God aliud agens as relating an antient history points us to a mystery of iniquity the Source and Fountain of Marah and Meribah the bitter waters of schism sedition and mis-leading of the people For whereas antiquity old customs of the Church and the ancient Fathers are wont to be alleaged for the patronage and defence of Schismes Rents and Innovations nor is there any false Prophet but usually he takes covert or shelters himself and his false doctrine under the authority of one or other or all these three these three were prefigured by these three first notorious Schismaticks and false Teachers For what was Korah but Calvus as his name signifies an old Bald-pate Antiquity what signifies Dathan but long custom As for Abiram what 's he but an high father as it were another Abram and of the same original and authority also in his own and the peoples conceit who are seduced by him These reverend old Fathers and Patrons of Errour Heresie and Schism both infected their own age and became paterns also unto after ages 1. They so corrupted their own times that the Princes and people fell to them Numb 16. 2. They became paterns also unto after ages as S. Jude speaking of the Apostates of his and after times he shews whose examples they followed and sends a woe after them Jude v. 11. ver 11. Woe unto them for they have gone in the way of Cain and are poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effusi sunt so Pagnin or run greedily after the

as that whereon we rest as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui inclinamus quo nitimur whereon we lean Whence by metaphore it signifies what is strong whereon we relie as the staff of bread Levit. 26. Ezech. 14. In both places the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prop or stay So where the Prophet saith the Lord hath broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the staff of the wicked and the scepter of the Ruler Esay 14.5 the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur the strength which signification will not agree to a Rod but rather to a Staff Nor am I alone in this judgement For Martin Luther Piscator and two Low Dutch Translations have the word Staves So likewise Coverdale 2. Whereas it s said of this staff of Aaron that it was budded and brought forth buds What difference is there between budding and bringing forth buds they both seem to be the same Some to increase the miracle understand by the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it brought forth leaves by the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it brought forth buds against the course and order of nature which puts forth buds before leaves Others otherwise What if by the former we generally understand the shooting forth sprigs by the later bringing forth buds then flowers lastly ripe Almonds 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large signification and is turnd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last is rendred by Ours to grow Hos 14.7 Beside 2. The Apostle speaking of the same miracle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.4 which Pagnin turns by Frondere to branch or bring forth sprigs which word the LXX put first in the description of this miracle 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn yielded signifies maturare to ripen or make ripe also ablectare to wean Gen. 21.8 And with good analogie For when the tree brings forth its fruit it requites the pains and cares of the husbandman And when the fruit is ripe it drawes no more moisture it sucks no more juice but is as it were weaned I believe that the signification of ripening or making ripe well befits this place and that for these reasons 1. Hereby it holds proportion with other types in that it prefigureth unto us the three spiritual ages the three degrees of growth in our Christian life as in a like resemblance of the Vine Gen. 40.10 wherein were three branches and it was as though it budded her blossomes shot forth Gen. 40. v. 10. and the clusters thereof brought forth ripe Grapes The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coquere fecerunt they made ripe their Grapes as Arias Montanus renders the word which Pagnin turns to the same purpose Maturaverunt they ripened Grapes For Christ is the true Vine and all in him are the branches John 15. One branch budding figureth babes in Christ another blossoming represents yong men in the flower of their spiritual age the third bringing forth ripe Grapes signifies old men of mature and perfect age in Christ And the same three degrees of growth in our spiritual age are held forth unto us in that Parable Mark 4.28 The Earth brings forth fruit of it self first the blade then the ear then the full corn in the ear As also more plainly delivered by the Apostle 1 John 2.12 13. in children yong men and old men And by the Schoolmen in their Incipientes Proficientes and Perfecti Beginners Proficients and Perfect men And the same degrees are intended in the words before us 2. And one of our old English Translations hath the words thus Aarons Rod for the house of Levi was budded and brought forth buds and brought forth blossoms and bare ripe Almonds The Authors also of our last translation themselves so render the word Esay 18.5 Afore the Harvest when the bud is perfect and the sowre Grape is ripening in the flower c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uvamaturescens the sowre Grape ripening Adde hereunto the judgement of R. Salomon who understands wearing in the sense which I have already given and Kimchi bringing Almonds to maturity and ripeness 3. It sets forth the glory of Gods power who as he turnd the dry and sapless staff into a moyst and made the green and moyst bough to bud and blossom so he chang'd the buds and blossoms into fruit and that mature and ripe fruit And thus Almighty God in a short time performs the work of a long time as the Wiseman saith of Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he being made perfect in a short time fulfilled a long time Wisdom 4.13 Wisd 4. v. 13. Where the Zelotes being over-voted by the more Orthodox party who had put made perfect into the text lest any one lest even Enoch who walked with God and was translated lest he should be made perfect they qualifie the word in the margent by sanctified or consummated And what is sanctified being applied to Enoch but separated from sin what is consummated but perfect the same thing expressed by another word Did they so love sin as the Poets say Jupiter loved Ganymed that they would have it translated with Enoch into heaven But come we to the effects of this miracle Hereby the Priesthood is confirmed unto Aaron as by a like signe of the Vine and its branches whereof I have spoken before Pharaohs Butler was confirmed in his office Yea not only Aaron was hereby established in his Priesthood but also succession in that office was confirmed to his posterity by the buds and blossoms Yea whereas all the staves of all the Tribes were of the Almond tree but Aarons staff alone budded blossomed and brought forth ripe Almonds hereby the Lord declared by a wonderful signe and miracle That although all the Tribes which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staves or rods as the staff of Manasseh Numb 2.20 Targ. the Tribe and so of the rest grew out of that one stock of Israel yet none of them all should minister unto him in the Priesthood except only the Tribe of Levi. And hereby withal the Lord tacitly threatned a speedy execution of judgement against any person of any other Tribe which should invade the office of the Priesthood according to the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make haste whence the Almond tree hath its name So the Lord reason'd touching the Rod of an Almond tree which Jeremy saw Jer. 1.11 12. Jir 1. v. 13 14. Thou hast well seen for I will hasten my word to perform it And what was that word even his menace of judgement signified by a seething pot the face thereof was toward the North. So our Translators render that place which translation seems contrary to the Hebrew text as appears in the margent and contrary to the scope of the place as the context proves The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

hand shall teach thee terrible things So the Tigurin Bible the French Italian and Spanish Bibles also Piscator and two of our old English translations have Ride upon the word of truth c. Thus we finde him riding on a white Horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and that he may conquer Revel 6. v. 2. Thus one victory armes him for another untill he conquer all our enemies He hath his bow even the zeal of the spirit for the salvation of men and his sharp arrowes Thine arrowes are sharpe the people fall under thee in the heart of the Kings enemies Even such are they who oppose him and his worke in their owne soules to their own salvation It is good counsell which the prophet gives us and let us all follow it Hos 6.1 Come and let us returne unto the Lord for he hath torn us and he will heal us he hath smitten us and he will bind us up 4. He shall destroy all the children of Sheth These words contain the Messiahs subduing of all his enemies Wherein we must inquire who are these children of Sheth and how we are to understand that the Lord shall destroy them As for the former of these OUr Translators persist in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons by Children as what is every where the Sons of Israel they render Children of Israel So here the Sons of Sheth they turn the Children of Sheth The truth is the old English Translators together with the French High and Low Dutch left them no better Copy to follow onely Ainsworth and one more English the Spanish and Italian and the Greek and all the Latin Translations have Sons of Sheth By the Sons of Sheth we must understand the Sons of Adam that is all the world all mankind so Vatablus so the Glosse of the French Bible For all man-kinde descended from Noah after the floud and consequently from Sheth for all Caines posteritie perished in the floud All the Sons of Sheth therefore are all men So the Cald Parah 2. What they render to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall and is here of contrarie signification as to un-wall so Airsworth turns it Vastabit he shall lay wast so Hierom. Tyndal hath undermine Coverdale over-come Others otherwise but almost all come to this sense That Christ shall destroy all the Children of Sheth that is all mankind This sense hath been judged very inconvenient first in regard of all men because Christ himself saith That the Son of man is not come to destroymens lives but to save Luk. 9.56 Secondly And more specially in repect of his Church which shall never cease according to our Lords reasoning Thus saith the Lord that giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night c. If these ordinances depart from before me saith the Lord then the seed of Israel shall also cease from being a nation before me for ever Thus saith the Lord If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Upon such impossibilities in nature the Lord puts the destruction of his Church and people Amos 9. v. 8. Jer. 31.35 36 37. And Amos 9.8 he shewes who they are whom he will destroy Behold the eyes of the Lord are upon the sinful kingdom or rather on the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin to destroy it from off the face of the earth notwithstanding I will not utterly destroy the house of Jacob saith the Lord. Yea as for Sheth himself and his holy seed he was that great Patriarch and Father of the Church before the flood a man so eminently holy that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God among men saith Theodoret and his sons imitating their holy father are called the sons of God saith Chrysostom Gen. 6.2 And will the Lord destroy these or the genuin off-spring of these Mark Abrahams reasoning which the Lord consents unto Gen. 18.23.25 Wilt thou also destroy the righteous with the wicked That be far from thee from doing according to this thing that thou shouldest slay the righteous with the wicked and that the righteous should be as the wicked Gen. 18. v. 25. That be far from thee Shall not the Judge of all the Earth do judgement For the avoiding of this great inconvenience some have ●ound out another meaning of these words either understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheth appellatively or finding out another meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively and so it signifies those who are behinde or the hinder parts 1. Those who are behinde And so Balaam when he spake this prophesie he turned his face toward the wilderness that is toward Israel ver 1 2. And so the Moabites the Ammonites the Midianites and all the people of the East shall be understood by those behinde So Jeremy calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hindermost of the nations Jer. 50.12 And so it was true of these whom Israel the people of the Messiah in their times overcame Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand such as besieged the people of Israel according to Psal 3. v. 6. Psal 3. v. 19. I will not be afraid of ten thousands of people who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have beset me round about So that what we have the sons of Sheth should be Filii obsidionis the sons of siege or such as lay siege unto Gods people Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand the hinder parts as Jehoshuah commands the people to pursue their enemies Jos 10. v. 19. and to cut off the hindmost of them Josh 10.19 Decandetis i. e. caudam decidatis to cut off their tayles so Esay 9.14 15. and 20.4 The King of Assyria shall lead away the Egyptians prisoners and the Ethiopians captives yong and old Discoopertos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natibus where we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively understood 2. They have found out other meanings of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas Praedabitur pabulabitur he shall forrage plunder and lay waste but this upon the matter is all one with the former The Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominabitur he shall rule and the Samaritan version hath Exaltabit he shall exalt 1. Hence we may take notice how the Spirit of God in Scripture amuseth men and intangleth and perplexeth all their understandings insomuch as although they have the written word of God before them and the knowledge of Tongues and Arts and search and labour and toyl and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉

fierce or savage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it How equal how just how reasonable a duty is it that we submit our selves unto this Scepter of Christ yet who owns his dominion who slights not his authority What else do we more or less all of us when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his brother shall be in danger of the judgement yet who regards the power of this Kings anger so far as to curb and check his own I say unto you swear not at all yet who if himself swears not hears not daily oathes and curses and blasphemies even against the King of Heaven and Earth yet is silent Judge not that ye be not judged saith he yet who judgeth not his brother Be not drunk with wine wherein is excess Look not upon a woman to lust after her Yet maugre all these Edicts from the only Potentate we dare do or leave undone what he either commands us or forbids How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed The Lawes of all Nations have made it treason and punished with death any plot or designe against the person of the Prince Yet our thoughts words and deeds our tongue and our doings have been against the great King we have unregarded his commands and so troden him under our feet we have pretended his Soveraignty and put a Reed in his hand instead of a Scepter Matth. 27. as if he were of such a flexible disposition as to let us do what we list Yea we have crucified the Lord of glory would we dare thus to transgress did we stand in awe of this King did we believe were we indeed perswaded that he hath a Scepter O beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shewes himself to be a King yea a King highly provoked as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be much incensed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the wrath of a King and since we will not submit unto his golden Scepter his Scepter of grace and clemency and patience which he hath long extended and held forth unto us we shall feel the weight of his Iron Scepter his Rod of Iron wherewith he rules the Nations and will break in pieces false and pretending Christians heathenish men one upon another The work which he hath been long doing in this falsely called Christian world and according to his threatnings by fire and by his sword he is pleading with all flesh Though O foolish men O daring generation we fear it not because we our selves yet feel it not Must not that prophesy have its fullfilling as well in the letter as in the spirit Revel 6.15.16 That the Kings of the earth and the great men and rich men and the chief Captaines c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor when the patience and long suffering of the Lamb is overcharged it s turned to fury His Golden Scepter of grace lenity patience and long suffering to our salvation 2 Pet. 3.15 Being despised he then takes to himself his Iron Rod of Severity Wrath and Fury and makes use of it to the destruction of all disobedient men O let us humble our selves under his mighty hand Let us turn from those sins which provoke his indignation and wrath Let us become his subjects indeed and be like our King righteous holy humble meek patient and long suffering c. Such even such is he Regis ad exemplum totus componitur orbis A Kings example hath a powerfull influence upon his people Nor can his vertues and graces be otherwise discernd in the world then by the graces and vertues relucent from him in his people For what is it for us to prayse the equity righteousness and holyness of his scepter unless our lives praise his holyness righteousness and equity What is it for us to commend his equity while we our selves are subject to iniquity What is it for us to talk of his moderation unless our moderation also be known to all men Phil. 4.5 When we so walk as he walked as it is the duty of us all 1 Joh. 2.6 When we are like unto him we shall then invite him to come and take up his residence and dominion in us For truth and he that is true returns to him that practise it Ecclus 27.9 Thus David hoped to win him to himself Psal 101. I will sing of mercy and judgment O Lord I unto thee will I sing I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart c. And so Christ himself promiseth Joh. 14.21 He that hath my commandements and keepeth them he it is that loveth me And he that loveth me shall be loved of my father and I will love him and manifest my self unto him Yea vers 23. He saith of his father and himself we will come and make our abode with him Even so come Lord Jesus So let they kingdom come and thy will be done For thine is the kingdom and the power and the glory for ever and ever Amen! He went after the man of Israel into the Tent Numb 25. v. 8. and thrust both of them thorow the man of Israel and the woman thorow her belly Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Tabernaculum or Tentorium a Tent as it s here turnd yet if so it s for such an use or abuse rather as is here specified in the text And therefore to avoid the doubtful signification of the general word Tent or Tabernacle as Pagnin and Cajetan turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum and because that portable house wherein more chaste people dwelt in the wilderness yea wherein the most holy God dwelt and walked with his people 2 Sam. 7.6 is called by the same name and by the same name mentioned v 6. it were to be wished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Englished by a word more proper Accordingly although Tyndal and three other ancient English translations have the same word yet Coverdale and another turn the word Whorehouse as also doth Luther Piscator and the Low Dutch also Vatablus Tremellius Diodati and Castellio following herein Hierom and the Chald. Paraph. Nec certè dissimulandum idem vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitum esse Mox eodem commate sequitur Phinees ambos ipsos virum Israelis mulierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis genitalibus ita Hieronymus transfixit adde quod habent Graeci quoque interpretes 〈◊〉 〈◊〉

〈◊〉 〈◊〉 〈◊〉 Samaritana versio per ipsa pudenda transadegit Quam Tralatores nostri partem honestè ventrem appellarunt Uti mirum non sit locum turpitudinis muliebris quem R. David vocat eidem lupanari nomen indidisse in quo lupanare confortium exercetur Ita prostibulum nominat Ambrosius quod consistorium publicarum libidinum Tertullianus Nor is it unworthy a critical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stews or a Brothelhouse hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cavare whence our English word Cave Confodere Execrar● to make hollow to dig also to curse because as a very good Critick observes and thence infers Lupanar est cavea execrabilis An Harlots house is an execrable Den. According to which Tertullian very fitly Benedictus status apud Deum crescite in multitudinem proficite Excessus verò maledictus adulteria stupra lupanaria It s a blessed state in Gods account Increase and grow into a multitude But the excess is accursed adulteries fornications Brothelhouses The result of all which is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn a T●●t is to be understood what the prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harlots house Jer. 5. v. 7. Jer. 5.7 Which our Translators render in the plurall they assembled themselves by troops in the harlots houses whereby they wrong not onely the holy Text but also the Jewes nation and that even then when they were ripe for judgment when yet the Prophet charges them but with one harlots house How odious yea how abominable are such places and practises to every chast soul yea even of him who is Modestè nequam not yet desperately wicked As being that sin which though it begin with pollution but of one person yet spreads it self to the defilement of the whole community as the Lord implies Levit. 19.29 Do not prostitute thy Daughter or rather do not prophane thy Daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be holy to the Lord both in body and in spirit 1 Cor. 7.34 Levit. 19. v. 29. to cause hir to be a Whore lest the land fall to Whordom and the land be filled with wickedness Levit. 19.29 And a propotionable judgment followeth it No portion of God from above All the portion is from beneath even a fire that devours to destruction and roots out all increase Job 31.1 12. Yea the Lord frustrates that end which these leud practises aim at they shall die childless Levit. 20.20 Prov. 7. v. 27. The harlots house is the way to hell going down to the secret or inner Chambers of death Prov. 7.27 All this a man may hear and know and believe and flatter himself as if he were a guiltless person when yet he himself hath in himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brothel-house and stewes which he hates and abominates without him For from within out of the heart of men Mar. 7. v. 21 22 23. proceed evill reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulteries fornications murders thefts coveteousnesses wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit lasciviousnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill eye blasphemy pride foolishness All these evill things come forth from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defile the man So that all these are in the heart according to the French proverb What ever comes out of the Sack was in the Sack And therefore the heart is the Forge and work-house of wicked imaginations plots counsells and devices The heart is a slaughter-house wherein the wicked one slayeth the innocent Psal 10.8 The heart is a Den of thieves The heart is an arrant Brothel-house wherein its possible that a man may be an adulterer and fornicator yet not know a woman and the like may be said of the woman in regard of the man Our Master Christ teacheth us this Doctrin Matth. 5.28 I say unto you that every one looking upon a woman to lust after hir hath committed adultery with hir already in his heart Matth. 5. v. 28. Gen. 12. v. 17. Yea and sometime the Lord punisheth the lust when it hath proceeded no farder then the heart as Gen. 12.17 The Lord plagued Pharaoh with great plagues and his house for the matter or busynes of Sarai Abrams wife This is so consonant unto sound reason that the very lascivious Poet himself could say Ut jam servâris bene corpus adultera mens est Omnibus exclusis intus adulter erit Though well thou keep thy body yet thy soul When all are shut out that within is foul And Seneca Incesta est sine stupro quae cupit st●prum She is unchaste without whoredom who desires to be an Harlot Yea although the soul be not stained with those obscene lusts yet because there is a covenant of spiritual mariage between Christ and the believing soul Hos 2.19.20 Zach. 8.8 And the Lord hath given himself to the obedient humanity and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity dwelling in us Joh. 1.14 and 14.23 Yea and hath made a contract of mariage with his Church to which he speakes as to one person Exod. 20. v. 3. I am the Lord thy God I am thine Thou shalt have no after or other gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super faciem meam upon my face Thou art mine The Lord having made this contract of mariage Verbis formalibus praesentibus in these present formal words of a real contract the breach of this contract of mariage is no other then spiritual whoredome Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so have yee been treacherous against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O house of Israel saith the Lord Jer. 3.20 Hence it is that idolatry is spiritual adultery both because it proceeds from carnal thoughts of God and because adultery betrayes the heart to idolatry as in the history before us so 1 King 11.1 And therefore idolatry is reckoned among the works of the flesh Gal. 5.19.20 Yea that in Gods account is idolatry and spiritual adultery when the heart disloyally turns away from God to any thing which is not God or leading unto God Jer. 3.2 Where hast thou not been lyen with Yee adulterers and adulteresses know ye not that the friendship of this world is enmity not with as our Translators render it but of God So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 4. v. 4. that the friendship of the world is the enmity of God James 4.4 So our Lord calls the Jewes an adulterous generation Matth. 12.39 and 16.4 This fornication and adultery is committed with the whorish woman the vain thoughts 2 Cor. 11. v. 3. which are compared to Eve 2 Cor. 11.3 as the Serpent beguild Eve so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts which therefore are forbidden our bed nor may we permit them to lodge in us For therefore the Lord complains Jer.

that your generations may know that I made the sons of Israel to dwell in Booths when I brought them out from the land of Egypt I am the Lord your God ver 42 43. That the people might remember and consider their slavery in Egypt and their deliverance out of it Their penury and poverty in the Wilderness when they were houseless and harborless and their plenty and abundance in the land of Canaan when they dwelt in houses that they had not built And therefore the Law was commanded to be read every seventh year at that feast Deut. 31.10 that they might hear and learn and fear the Lord their God the author of all this good unto them and observe to do all the words of his Law And for that end after the ordaining of that Feast Levit. 23.43 is added I am the Lord your God Hence it is that the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have conceived to be so turned because that Song was so called which the old Greek Stage-players sung at the end of their Comedies when they went off the Stage as Suidas and Pollux and others affirm Accordingly some conceive that the Greek Interpreters alluded to this custom of the Stage-players because when they ended the Feast of Tabernacles they returned to their houses with great joy But truly I am not easily perswaded that the Greek Interpreters would so much honour the Comedians and their profane Stage-customes as to transfer them unto the holy Scripture There is no doubt but the LXX gave this name to the Feast according to the divine institution of it as hath been shewen in memory of Israels coming forth of Egypt And for the same reason they gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus unto the second book of Moses wherein that great work of God is recorded and rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the peoples going out of Egypt Levit 23.16 Numb 29.35 Deut. 16.8 2 Chron. 7.9 Nehem. 8.18 as well knowing the will of the Lord that his people should remember the day when they came forth out of the land of Egypt all the dayes of their life Deut. 16.3 Hence we learn one main end of humane society the celebrating of solemn Assemblies for the worship and service of God in the great Congregation Such are all the solemn Feasts in Scripture As also for the management of civil affairs in order to a peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 That which the Psalmist expresseth in like words Psal 110.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the comlinesses of holiness Psal 100. v. 3. 1 Tim. 2. v. 2. which our Translators express in all godliness and honesty Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd by honesty a word in our language of very large signification might more properly be rendred by comely gravity The Wiseman Prov. 8.6 brings in Wisdom saying I will speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave things that is as the Philosopher explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decent deportment becoming all ranks and orders of men So that those Conventions of the people were either Ecclesiastical or civil And both had their times of restraint and their times of dimission For whereas all things in the Church ought to be done in decency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order 1 Cor. 14.40 1 Cor. 14. v. 40. We read that our Lord the Head of his Church is desired by the Disciples to let the multitude depart Mat. 14.15 as afterward he doth v. 22 23. and 15.29 And we read this practised by the Town Clerk or rather Sacred Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond well proves that he dismissed the Assembly Acts 19.35 Acts 19. v. 35. And this dismission proves a restraint in all lawful Assemblies Such were those of the Christians in the Apostles times Hebr. 10.25 James 2.2 and afterwards So Ignatius to Polycarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Assemblies be more frequent In which dismission was practised and therefore a restraint supposed In the Greek Church after the Sermon the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission to the people that is the people may depart And the like custom was in the Latin Church Hence is that known form of speech used by the Deacon after the Sermon to the Catechumeni those who were not yet initiated or entred into the divine mysteries but were yet in their rudiments to them it was said Ite missa est The Congregation is dismissed ye may go home These antient and now antiquated customes of the Church easily discover unto us what Dissolutae scopae what loose and confused companies our Church-congregations most-what are as being neither duely gathered and assembled together nor detained by any gentle and moderate restraint upon them nor decently dismissed All which might well become the people of the God of order and the comely body of Christ the head But at this day most men account it a great part of their Christian liberty to be disorderly and to do what they list So that our Church-Assemblies are like people some going others coming from the Market or like Bees alwayes some going in others out of the Hive But if we begin to speak of these disorders we shall never come to an end Come we rather to the spiritual meaning of these words For alas what honour is it unto God or what benefit is it unto the people that so many bodies of men are gathered together in one place or that they are retained and restrained there The Church of God is a communion of souls and spirits And this communion of souls and spirits must be with the God and Father of spirits who made us out souls Otherwise Nihil boni est in unitate nisi unitas sit in bono There is no good in unity unless unity be in goodness We must know therefore that there is a twofold Restraint 1. From sin and iniquity 2. A restraint unto God and his divine nature 1. The restraint from sin and iniquity is the restraint of the seventh day Deut. 16.8 Six dayes thou shalt eat unleavened bread and the seventh day shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn Assembly or rather a restraint The feast of the Passover requires a purging out the leaven of malice and wickedness a keeping our selves from our own iniquity This must be done with unleavened bread even with the unleavened bread of sincerity and truth Ye perceive sincerity accompanies the first and lowest duty even the first passage out of Egypt So far are they out who call perfection which is the highest duty by the name of sincerity which is or accompanies the lowest and meanest 2. There is also a restraint a recollecting and calling home all our wandring thoughts our loose affections our unadvised words our rash actions a bringing them to due examinations a judgeing and

the Latin Antequam Abraham fieret before Abraham was made or born I am not I was The former before Abraham was it notes a temporary being I am signifies the eternal being proper to God alone signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods proper name a being without beginning or end and best signified by the present I am And so the Jews understood him Thus oftentimes Christ makes known his eternal being by I am though our Translators obscure it by turning the words otherwise This eternal being this light this day of the Lord Abraham saw and rejoyced This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lords day wherein S. John the Divine was Revel 1.10 This is the day which the Lord hath made Psal 118.24 we will rejoyce and be glad in it he hath made and honoured this day above all other as he is understood to have made Moses and Aaron 1 Sam. 12.6 Thus he made twelve Mark 3.14 he advanced them and preferred them before all others And thus the Lord made the eighth day The eighth day supposeth all the other seven preceding And since Non pervenitur ab extremo ad extremum nisi per medium nor can we come to the eighth but by the intermediate seven dayes Let us therefore enquire into the seven dayes preceding which may be some wayes helpful towards our attainment unto the eighth day Whereas therefore our unregenerate estate is compared to darkness wherein we walk not knowing whither we go of which the Apostle Rom. 1.21 They became vain in their imaginations and their foolish heart was darkned and Ephes 4.17 18. Acts 28.26 27. Hearing ye shall hear and not understand that the true light the day of the Lord may shine unto us Let us consider these dayes 1. With reference to Gods creation and according to their mysterie and 2. More plainly and in relation to our duty The number of six is the first perfect number because it results and ariseth from the combinations of the parts one two and three Whence the Pythagoreans call it Gamon the number of Mariage because the parties joyned one to other beget the whole number The parts also multiplyed one by other produce the same As six times one thrice two twice three A number fit for the fabrick of the world which consists of the first proportion as of four to two which with the principles from which it ariseth and to which it tends makes the Diapason of all harmonies and agreements of sounds the most harmonical and consonant And therefore Pythagoras applyed it to Wedlock and more eminently to that mariage and conjunction of the creatures among themselves And this number being the first perfect number agrees to the perfect Architect and Workman as also to his work to whom to which nothing is wanting nothing is superfluous And therefore when the Creator had finished his work of creation and produced and parted it into this number of six Moses adds his Epiphonema Perfecti sunt igitur coeli terra omnis exercitus eorum Gen. 2.1 Thus the Heavens and the Earth were finished and all the host of them And therefore Orpheus who had read these works of God in Genesis as Socrates Plato and many others of the learned Gentiles had done he put a Period and a full close to his Hymns and Songs in the sixth generation because the argument of his Hymns were in this sixth generation wholly concluded and perfected because in that number of dayes the great workman God himself had finished his work in six dayes Now if more curiously we consider the egress and progress of the Workmaster the number of six wherein this Fabrick was made is fitly represented by a Triangle whose base is three the top one and the middle two For the whole Fabrick or work of the World is raised proceeds from the three subsistences which are called persons whose works Ad extra are undevided and they tend unto one end the glory of the one and onely God The Transitus or passage is by a Binarius a Duality by two which is the matter and is consummate and perfected by union which is the form Thus the divine Philosopher in his Timaeus Where God saith he the Maker of the World hath produced the number of Heaven and Earth he presently made the light whereby the Creators might be distinguished and distinctly known the Chaos was the matter the light the form the first dayes work On the second day he set the Firmament between the waters above and beneath even the Divine Wisdom and the Humane lest there should be a greater influence then this inferiour World could receive This is the second dayes work which the antient Divines account unhappy and the Jews of old read mournfully with the Accent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grieving for that Obstacle that bar which hindred the influence of the Divine Wisdom and goodness upon us The Fountain of Divine Grace and Goodness it is most plentuous most exuberant and abundant but the Divine Justice weighs out unto every one its measure whereof it is capable For unto every one of us is given grace according to the measure of the gift Christ Ephes 4.7 divided to every one according as he will Ephes 4. v. 7. 1 Cor. 12.11 On the third day according to the formal number which is three the formes of things are explained and thereby they are severed one from other That the distinction of these might appear more evidently the the two great Lights and all the other Stars are made and set in Heaven and that is the fourth dayes work On the fifth day signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the character of life the living souls were made which fill the air and water On the sixth signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is a character of life the living creatures were made which replenish the earth Last of all when the house is builded and finished the Man the Lord of it is made in the most perfect form even the similitude and image of his God Now because the Lord in six dayes made Heaven and Earth and rested the seventh day therefore man is commanded to labour six dayes and to rest the seventh day The reason of this consequence is man was made in the image and similitude of his God From this when man fell he was again invited thereunto to imitate his God in doing and leaving undone and renewing his work in labour and in rest As by the six dayes our God had his egress and rested in the seventh so man fallen man hath his regress and return to his God by his six dayes of abour and rests in the seventh As before God made the World there was darkness c. The like we read Jer. 4.23 As therefore God said Let there be light and he who commanded the light to shine out of darkness shines in the heart 2 Cor. 4.6 The light that enlightens every one coming into this

the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well

glory be turned into shame that she may be made to know her self that she was born to be a servant and to perform the drudgery about the letter and serviceable word of the Lord. And therefore Moses who was learned in all the wisdom of the Egyptians Acts 7.22 he was a servant in Gods house Hebr. 3. And S. Paul a very learned man in Arts and Languages as appears in all his Epistles was a servant of God in the Gospel of his Son and the Lord found use for both kinds of learning in his Church and both may be taught as serviceable unto these same words 1. Observe with how great caution how warily Moses commends the Commandements of God unto Israel to be conveyed unto their sons they must be these same words Moses no doubt foresaw that there would be a generation who should afterward teach for doctrines the commandements of men as the Pharisees and Scribes laid aside the Commandement of God and held the tradition of men Mark 7.8 That if they own'd the Law yet so as to pick and choose among the Ten Commandements of God take some one and reject all the rest As in the dayes of Christs flesh yea and at this day great account is made of the Sabbath as if it were indeed the onely Commandement of God and that extreamly misunderstood and all the rest are neglected And will not our Lord call us to a reckoning for all these same words and say like what he spake of the Lepers were there not ten words ten cleansing healing saving words given but where are the other nine 2. Take notice hence that Moses speaks not this to Eleazar or any other teaching Priest only though that was their duty also but to Israel v. 3. Hear O Israel and again v. 4. Hear O Israel Moses speaks this to thee and me to every one who hath these same words in his heart and hath others under his care who ought to be as his sons S. Paul wrote not to the Priests but indifferently to all in like condition with those to whom he saith Hebr. 5.12 For the time ye ought to be Teachers c. Nor were they Priests only to whom he orders Timothy to convey these same words 2 Tim. 2. v. 2. 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things or words which thou hast heard of me by many witnesses these commit thou to faithful men who shall be able to teach others also 3. Gods truths are not so committed to any person or generation and age of men as to rest there there must be a conveyance of them unto others who ought Vitae lampada tradere to hand the Lamp of life from age to age Deut. 4.9 and 11.19 4. It is not enough that these same words be in or upon our heart unless they be there as a form of words whereby and out of which we may instruct others 5. How stupid how dull we are in receiving these same words Israel must sharpen and whet them often and often inculcat them iterate and repeat them again and again yet hardly do we receive them Such improficients the Apostle met withal Hebr. 5.11 12. 6. Though the sons of Israel be dull fungantur vice cotis and are as a Whetstone yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them 7. Take notice how qualified he ought to be to whom the only wise God gives licence and authority to teach the sons of men He must have these same words of God written in his heart as a living form and Idea or exemplary cause and principle according to which he must speak Jer. 23.28 Jer. 23. v. 28. The Prophet with whom a dream is let him tell his dream and with whom is my word let him speak my word faithfully or rather the truth of my word what is the chaff with the Wheat saith the Lord. The Lord would that the truth and spirit of his Word be spoken as for the Letter only without the spirit and truth it is but as the chaff Now my words saith our Lord are spirit and they are life John 6.63 and what is the chaff to the wheat what is the letter to the spirit And the Lord himself is that word and that spirit and that life and unless he be in the heart and speaks these same words there what authority hath any man to speak these same words what else means the Apostle Gal. 1.15 when God was pleased separating me from my mothers womb and calling me by his grace Gal. 1. v. 15. to reveal his Son in me that I might preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of him to the Gentiles Gal. 1.15 the Son must first be revealed in the Preacher before he can preach the Son or whet these same words upon his sons 8. These same words are a form patern and example according to which the thoughts are inwardly molded and made up outwardly into words and so conveyed unto men But whereas a form is either good or evil as the Rabbins say that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or evil frame of the heart which may be understood as well of the minde and thoughts as of the concupiscence unto which many restrain it According to which our Lord saith that a good man out of the good treasure of his heart bringeth forth good things and the evil man out of the evil treasure of his heart bringeth forth evil things Of the former of these David speaks 1 Chron. 29.18 where when the people had offered willingly to the Lord David prayes Keep for ever saith he in the frame or form which ours turn imagination of the thoughts of the heart of thy people The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas the heart of the people was willing and joyful in offering to the Lord David prayes not for a floting and unsetled imagination but for a constant permanent and setled form to be imprinted on their heart Such is that form of doctrine 2 Tim. 1. v. 13. Rom. 6.17 that form of sound or rather healing words 2 Tim. 1.13 9. If Israel must teach his sons then must the sons of Israel learn these same words This necessarily followes according to the Law of relation 1. They are much to blame who when their fathers whet these same words upon their sons they oppose their hard their stony hearts unto them they say really and in their life and practise unto God Depart from us for we desire not the knowledge of thy wayes Job 21.14 2. How justly may this reprove parents and those whoare in place o● parents who whet not inculcate not these same words upon their sons I doubt not to say it that some men take more pains and care to teach a Colty to pace or amble then they do to instruct their sons to walk in the way of Gods Commandements What enemies are they to the Church of God and to

the Common-wealth wherein they live who whet not these same words upon their sons This is utterly a fault a great fault among us in this nation especially in this City Parents honour their sons before and above their God This was Eli's sin He rebuked his sons indeed 1 Sam. 2.23 24 25. but softly but gently but friendly that reproof in another mans mouth for a less sin might have done well but the high Priest should have reproved his sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly sharply severely and put them out of the Priests office Sure I am many Priests among us have been so dealt withal and been made offenders for a word and that ill placed For the neglect of this severity the Lord sware that the iniquity of Eli's house should not be purg'd with sacrifice nor offering for ever 1 Sam. 2. 3. But much more to blame are many spiritual parents who whet not these same words upon their sons Liceat en●m vobis aurem secretam purgatumque personare non coràm audiente plebe sed habitâ veluti ad clerum conciunculâ Siquidem ad vos nunc jam fratres è clero qui ministri estis ad vos inquam opportunè se convertit oratio Vos cujâ potissimùm interest haec ipsa verba in populum fidei vestrae concreditum acuminare Quin vos prae caeteris eadem par est in animo atque in corde habere haec etiam eadem facere docere quippe qui gregis exemplaria sitis eidemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.3 Liceat apud vos his de verbis expostulare paucis atque conqueri quid in causa sit quòd haec ipsa verba pro concione saepiùs ad populum non habeatis At potiùs de Christi merito qui haec omnia pro nobis at non citra nostram cooperationem praestiterit De fide sine operibus otiosa de praedestinatione electione reprobatione ut plurimùm agatis quae vestros auditores vel planè securos reddit vel animum despondentes Quò factum uti vel perditâ licentia aestuent Rantores quos vocant evadant vel omnem planè spem salutis objiciant fiantque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An non multò rectiùs his ipsis de verbis de lege per fidem in Christum praestanda de obedientia de mortificatione peccati de vitâ Dei redintegranda caelitùs acquirenda c. An non de istis majori cum fructu sermo haberi potest ut eo modo populus habeat quo collimare possit Atqui quod è catechismis confessionibus conjicere licet haec ipsa verba penitùs impossibilia putantur atque eodem nomine populo traduntur eademque operâ praeciditur omnis eadem praestandi atque implendi spes Quis enim vel tantillùm id facere conabitur quod nullâ potentiâ nullâ virtute à Deo datâ intra hujus vitae cancellos unquam posse fieri arbitratur Siquidem spes conatûs omnis initium est atque fundamentum quâ semel amotâ quicquid superstruas omninò corruat necesse est Hinc factum uti plurimi frustrà spirituali soboli dent prius operam procreandae quàm fuerit in ipsis immortale semen haec ipsa verba Quod autem si quid inde oriatur boni non illud hominis operâ velut aequivocâ sed quasi univocâ boni Dei virtute generatur Praeter enim alias quae suppetunt abundè rationes accipite vulgare illud à signo argumentum Quae quis habet intimo in animo atque superque in corde agitat ille utique probabile est eadem recitare memoritèr adhibitâ saltem operâ potest Quod autem si horum verborum fuerit memor cur eadem libris inscripta semper habet ob oculos in pulpito haud aliter ad populum concionaturus Certè si haec eadem prae manibus essent uti fierent à nobis unicè si prae pedibus ut in iisdem ambularemus quod sanctus ait Paulus Ephes 2.10 si perinde curae nobis essent Tertulliani vox est uti diu noctuque meditationi essent haud utique necesse esset è libro eadem populo praelegere Nostrum enim est viri fratres uti scribas decet ad regnum Dei eruditos è thesauro nostro nova vetera depromere fontem aque viventis in animo intimo possidere Nimirum aliàs cuivis est è plebe admodum proclive dicere Hem bellum concionatorculum Legit ut Clericus E fonte non exhaurit at exantlat è cisterna Quantum infudit aquae tantum nihil quicquam amplius ne guttulam quidem effundit haud facturus ipse fontem si penitùs haberet in seipso ad vitam aeternam prosilientem Siquidem vos opinor haud latet uti scurrae suggillant Ita non nemo vel puerulus meus ait praescriptam sibi concionem legere potest Alius Parechus noster inquit similis videtur esse plaustrario caballo qui os non commovet agitatque nisi plena faeno corbis ad os appendeat Imò dicam apertiùs quod harum rerum periti autumant verendum esse ne lectores isti verba vitae quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt in corde habeant Quod enim si forent inibi ex animo tanquam è charta Socratis illa meliori expromerentur Si cor sermonem coqueret esset utique lingua ceu scribae calamus expediti Ps 45.1 Sic enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebullire atque adeò coquere significat veluti sacrificium cibarium in sar tagine mixtum oleo Dominoque offeren dum Fuit enim uti vos probè nostis hoc ipsum olim cuivis è clero Episcopali maximo tum crimini datum quod sermones ad populum legeret At certè nemo tum fermè quisquam id fecit nisi forte grandior aetate qui causari justè potuit memoriolam eò quod effaetus esset quod nemo non satetur esse rationi consonum Eò quod memoria primùm deficiat in sene quod medici monent Quòd autem si fuerit aetate provectiori probro datum quantò illud erit juveni magis Cui memoria non deficit at ipse suae suâ segnitiâ deficit memoriae Dicam clariùs illis esto peccatum Sit sanè atqui non id ipsum peccatum sanctificabitur exemplo nostro Quocirca fratres mei haec ipsa verba nobis uti forma intima vivumque exemplar insint Atque inde arduum non erit memoritèr eadem in linguam nostram ebullire Nimitum si ●●r nostrum hisce verbis imbuatur spiritus in spiritum auditorum spiritualia eructabit Certè quicquid aliàs humanitùs ab hominibus in homines profectae ordinationes apud homines authoritatis habeant uti liceat hominbus praedicare At si divinitùs tamen haec ipsa non fuerint animis nostris inscripta verba nihil ipsa penitùs divinae

themselves and brought in the burnt offerings into the house of the Lord. First they are said to have killed the Passeover then the Priests and Levites ashamed of their uncleanness brought in the burnt offerings into the house of the Lord which must be understood of those offered in the feast of unleavened bread For we read of no other prescribed in the Passeover but one Lamb or Kid and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God 2 Chron. 13.15 16. There is another example which speaks more home to this purpose viz. that Passeover of Josiah whereof it s said Surely there was not such a Passeover from the dayes of the Judges that judged Israel nor in all the dayes of the Kings of Israel nor of the Kings of Judah 2 Kings 23.22 This Passeover is related more particularly 2 Chron. 35.1 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth ver 1. which consisted of Lambs and kids according to Exod. 12. The King also is said beside the Passeover offerings to have given to the people 3000 Bullocks ver 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day ver 1.11 and the other Sacrifices are said to be removed v. 12. The distinct wayes of dressing these offerings prove this for ver 13. they rosted the Passeover which is said before to consist of Lambs and Kids v. 7. with fire according to the Ordinance But the other holy offerings sod they in Pots and in Cauldrons and in Pans By all which it appears that although mention be made of the flock and the herd yet by these are not to be understood the Passeover which was offered by it self but the offerings annexed thereunto in the feast of unleavened bread v. 17. I could wish therefore that of were left out and the words read thus Thou shalt therefore sacrifice the Passeover unto the Lord thy God Sheep and Ox. Thus the Greek Interpreters render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheep and Oxen. So Munster Ovem Bovem Arias Montanus also and Tremellius So likewise the Tigurin Bible Thus also the French and Italian and Luthers Translation with that which was turned out of Luthers in the Low Dutch To prevent the errour noted before Piscator turns the words thus Thou shalt kill the Passeover to the Lord thy God also Sheep and Oxen. And two of our old English Translators have done the like whom it had been to be wished that our last had followed All this might have been a kinde of Rationale divinorum or a Directory to the Levitical ceremonial service of the Passeover but what is it unto us It is an Essay towards the amendment of the last English Translation of the Bible and so a part of my business But I intended not a bare critical discourse Surely beside the commemoration of our Lords death who is our true Passeover or Paskal Lamb the Spirit of God requires of us that we offer up also our spiritual Sacrifices That we may the better understand this we must remember that the Lamb is called the Lords Passeover Exod. 12.11 as he who gives the Paskal Lamb. It s also called our Passeover as being given to us 1 Cor. 5.7 Now it s a worn saying Omne beneficium postulat officium Every benefit requires an answerable duty And every holy rite and ceremony as it imports and holds forth something unto us so it claims something of us And such is the Passeover a divine rite signifying the Lamb of God slain and the blood sprinkled on the Lentil or upper door-post and the two side-posts which import the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible and irascible Exod. 12.7 Rom. 3. v. 25 26. and the Lord passing over For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed by the forbearance of God for a declaration of his righteousness at this time that he may be just and making him just who is out of the faith of Jesus Rom. 3.25 26. Which divine ceremony requires also a duty at our hands but with a difference For the same rite was diversly performed 1. By those who came newly out of Egypt and 2. By those who were come into the holy Land Exod. 12.52 1. By those who were now going out of Egypt the Feast of unleavened bread was kept which figured sincerity and truth 1 Cor. 5.7 8. and was required out of the Passeover Purge out of you the old leaven that ye may be a new lump as ye are unleavened For even Christ our Passeover is sacrificed or slain for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice or naughtiness and wickedness but with the unleavened breads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sincerity and truth This sincerity and truth was required in those who were coming out of Egypt and is of those who are coming forth of the straits of sin the spiritual Egypt Mich. 7.19 And the good Lord pardons every one who with sincerity prepareth his heart and endeavoureth without hypocrisie to purge out the old leaven of sin as in the case of those who were in the same state 2 Chron. 30.18 19 20. Howbeit this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread much less is it the perfection of the Christians duty as our Translators usually render what is in the holy Text perfection or perfect by sincerity and sincere and upright as Psalm 18.23 or else mislead the credulous Reader by putting one or other in the margent as Gen. 17.1 and often elsewhere The feast of unleavened bread was alwayes adjoyn'd unto the Passeover And the sincerity and truth alwayes answereth unto the Lamb slain even in the childehood and while Israel is a childe and the Lord loves him and calls his fon out of Egypt Hos 11.1 Israel is even then sincere in love unto God and his neighbour Ephes 4.15 and that love is without hypocrisie But Israel though he must ever be sincere yet not alwayes a childe but must grow up unto him in all things who is the Head even Christ Ephes 4.14 15. This is that which the Apostle prayes for in behalf of the Philippians Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense that they might approve or try things that are excellent or which differ and so might have the true Discrimen honestorum turpium the discerning between things honest and dishonest and have their senses exercised for the discerning of good and evil Hebr. 5.14 Hebr. 5. v. 14. that they might

26.67 and 27.30 Men look for some nasty hole some sluttish corner or other to spit in whence an unmannerly fellow spit in a Philosophers face excused it saying it was the foulest place about the house Yet our Lord the very wisdom and righteousness of God it self hath been accounted by the evil world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conspuendus one worthy to be spit upon as Job typically represented him where he saith of his enemies they abhor me they spare not to spit in my face Job 30.10 Have many even of those who profess the Christian religion a more honourable esteem of the true Christ of God when they oppose the truth of God and deny it in their sinful lives do they not spit in the face of Christ He is the Truth John 14.6 This Law as all agree was ceremonial and therefore as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of it it was to cease when the seed was raised up to whom the promises were made Howbeit out of the letter we may Note here the kindness and love of God unto men how gratiously he condescends to comply with man in his natural affections Men naturally love their children the continuance of their names among men the propagation of their family c. And the Philosopher could say if the separated soules take care for any thing it is for the good and welfare of their posterity Thus 2 Sam. 7.11 12 16. see how kindly David accepted this at the Lords hand v. 18.19 which care for posterity children house and name David calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam that which is implanted in man to love and take care of his children his name and his posterity And with this love the Lord himself vouchsafes gratiously to comply in this Law Mysticè As for the mystical understanding of this Law we finde an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graphical exemplification of it in the history of Ruth Chap. 1.5 where Mahlon the husband of Ruth is said to be dead in Moab Who is this brother that is dead who else but Christ who is not ashamed to call us brethren Hebr. 2.11 He is dead Mahlon died in Moab Moab is a patre Diabolo as the Antients give the etymon Sinful men are of their father the Devil John 8. And while we are sinners Christ dies Rom. 5.8 For he is wounded of our transgressions Efay 53. v. 5. and bruised of our iniquities Esay 53.5 And therefore he is said to be crucified in Sodom and Egypt Rev. 11.8 while we are weak and cannot withstand the temptations unto sin and while Christ is weak in us he is crucified in weakness 2 Cor. 13.4 that 's Mahlon which signifies infirmity and weakness Thus the holy seed is sowen in weakness 1 Cor. 15.43 The Lord hath his inheritance given him by his Father Psa 2.8 A large one nay yet a larger Hebr. 1.2 The Father hath appointed him heir of all things The Lords Name is to be be raised up upon his inheritance His people are to be called after his Name they are his inheritance They are his Spouse But she is barren and brings him no children in the dayes of his flesh But his Apostles whom he calls his brethren John 20.17 these raise up seed unto their brother by the uncorruptible seed the Word of God 1 Cor. 4.15 Gal. 1.19 And these raise up their brothers name upon his inheritance his Church which is called not after their names but after the name of their brother Acts 11.26 they are called Christians Psal 72.17 His Name shall be continued The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Name Filiabitur if we might so speak according to the Hebrew which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son as the margent expresses it well His name shal be as a son to continue his fathers name for ever Thus no doubt the Ministers of the Word ought to raise up the name of Christ upon his inheritance his Church They ought not to raise up their own names Whence I cannot see how that practice can be justified out of the Word of God that Christians should call themselves after the names of men and say they are of such or such a ones Church I am of Paul I am of Apollo 1 Cor. 1.12 But the Apostle interprets this the peoples weakness Chap. 3.3 4. Are ye not carnal and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. v. 3. according to man the earthly the carnal man But if any of their Leaders gather Disciples to themselves to raise up their own names upon the Lords inheritance its unjustifiable and abominable and unwarrantable out of the Word of God What saith the Apostle 1 Cor. 13.4 5. was Paul crucified for you or were ye baptized into the name of Paul c. No no Paul and Barnabas gathered not Churches to themselves but themselves were gathered to the Church Acts 11.26 they assembled themselves with the Church They made no Proselytes to themselves Be we all exhorted to raise up seed unto our brother to endeavour every one of us to gather our selves and others unto him unto him all the people must be gathered Gen. 49.10 And the Church must be called after his name as the wife by the name of her husband Esay 4.1 His name shall endure for ever his name Filiabitur Psal 72. v. 17. shall be continued by succession of many sons the children which God hath given him Hebr. 2.3 before the Sun And men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bless themselves in him and all Nations shall call him Blessed Blessed be the Lord God of Israel doing wondrous things alone And blessed be the Name of his glory for ever And the whole Earth shall be filled with his glory Amen! and Amen! Psal 72.17 18 19. A Syrian ready to perish was my father Deut. 26. v. 1. and he went down into Egypt c. This the Israelite who brought his Basket of first-fruits must say before the Lord. But must he say that before the Lord which is untrue And does Moses teach him to say that which is untrue before the Lord Surely Jacob who is here meant was not a Syrian but born in the holy land Gen. 25.11.24 c. Unless a man should be that countryman whither he came as a stranger as Jacob did to Laban Gen. 29. The Syrian therefore here meant is Laban And he really did persecute Jacob Gen. 3.1 whom the Israelite here calls his father Thus the Vulg. Latin Syrus persequebatur patrem meum A Syrian persecuted my Father And so Castellio and Martin Luther turns the words and the like we finde in the Low Dutch Bibles And although the French hath the same with our last English Translation yet they have the other Translation in the margent Coverdale and all the old English that I have seen render the words thus A Syrian persecuted my

father And the Hebrew text will bear this Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Hierom no doubt read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel which signifies to persecute destroy kill c. The Chald. Paraphrast is most express and full and comes home to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laban the Syrian sought to destroy my father c. From this Lesson which the Lawgiver taught the people we may learn some profitable instruction for our selves Moses here prescribing to the people a form of acknowledgement and thankfulness in offering their first-fruits unto God when they had entred into the Holy Land and had taken possession of it he teaches them to lay their Foundation low in the depth of Humility confessing not only their own but their fathers abasement and misery as their fore-fathers had done from whence God had raised them Abraham was a leading example of this kinde whom God Himself styles The Father of many Nations Gen. 12.15.17 18 22. Ecclus 44.19 So great a father that the Jews took it in disdeign that our Lord should intimate he was greater then Abraham John 8.53 Yet if we hear Abrahams own acknowledgement I am saith he but dust and ashes Gen. 18.27 so low he layes his foundation And Jacob however by the Lord surnamed Israel and great in the estimation of others Joh. 4.12 yet he acknowledgeth himself small Gen. 32. v. 10. Gen. 32.10 I am little in regard of all thy mercies and all that truth which thou hast performed unto thy servant How great was David in Gods account yet in his own he scarce knew himself he was so little and therefore he asks God Who am I O Lord and what is mine house that thou hast brought me hitherto And he acknowledgeth from what obscure imployment he had his rise unto the Kingdom even from keeping Sheep which yet was a kinde of introduction unto a like Shepherdie that he might be the more expert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shepherd of the peoples He chose David his servant and took him from the sheepfolds Psal 78. v. 30. from after the Ewes great with yong He brought him to feed Jacob his people and Israel his inheritance Psalm 78.70 71. And thus must the Israelite say in his plenty and abundance A Syrian was persecuting my father He was in the eyes of Laban and in his own eyes a lost man lost in Syria oppressed by Laban lost in his return homeward persecuted by Laban and his brethren lost in Egypt under the tyranny of Pharaoh lost in his own apprehensions in his passage out of Egypt But when we cryed unto the Lord he had compassion on us and brought us out of Egypt with a mighty hand outstretched arm and he hath brought us into this place and hath given us this land that floweth with Milk and Honey And now behold I have brought the first-fruits of the land which thou O Lord hast given me Such first-fruits arising and growing from that deep root of humility are most acceptable unto our God For hereby men are made and kept lowly even in the height whether of temporal or spiritual estate when they can say with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how little to how great This consideration made and kept the great Apostle humble so that he could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of the Apostles and not worthy to be called an Apostle 1 Cor. 15.9 Yea if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them he shrowds himself among the Saints And lest peradventure the very least of the Saints should be too great for him to be compared withal he makes a word of his own for I read it no where else nor is it I believe elsewhere to be found to signifie his least littleness To me saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less then the least of all Saints this grace was given c. Ephes 3.8 And if thus he seem not little enough he calls himself just nothing 2 Cor. 12.11 He well remembred that he was not persecuted but which was infinitely worse that he persecuted the Church of God 1 Cor. 15.9 that he was a blasphemer and a persecutor and injurious 1 Tim. 1.13 A second Lesson we may learn from hence that the Israelite must say A Syrian persecuted my father He must not say that his father persecuted the Syrian O no One Dog or one Wolf may persecute a thousand Sheep but ten thousand sheep will not persecute one Wolf or one Dog O that the hungry Dogs and ravening Wolves of these dayes who go in Sheeps clothing would consider whom and what manner of persons the Apostle calls grievous Wolves Acts 20.29 and what manner of men they are whom he means when he warns the Philippians to beware of Dogs Phil. 3.2 Mystice But this persecution may be neerer haply then we are aware of Surely as any man becomes more like unto Jacob who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man Gen. 25. v. 27. Luke 16. v. 15. Gen. 25.27 he shall have experience of Syrians or Aramites pursuing and persecuting him For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sublimity or height of pride somewhat that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high in men Pride is a Worm that often breeds even in the trees of Righteousness And by how much it is the more inward it s the more dangerous persecutor Pride is deceitful Obad. v. 3. And therefore Aram also signifies deceit and deceit is accompanied with cursing Ps 10.7 and Aram signifies also cursing And all these are covered with a Mantle of Hypocrisie a white vail of pretended piety Laban the Syrian signifies White A form of godliness covers all ungodliness 2 Tim. 3.5 That White Devil hides the Black one Laban was either a White Devil or the Devils familiar friend a great Cacomagus a notorious Sorcerer and the most famous of all the East Esay 41. v. 14. But fear not thou Worm Jacob ye mortal men of Israel I will help thee saith the Lord and thy Redeemer the Holy One of Israel Go on in thine humility and thy simplicity O thou Israelite indeed in whom there is no guile John 1. The Lord hath not beheld iniquity in such a Jacob neither hath he seen perverseness in such an Israel He can rebuke and restrain the persecuter as he checkt and restrained Laban the Syrian persecuting Jacob thy father Gen. 31.29 What though Laban be a Wizard it was confessed by Balaam Labans countreyman the Syrian That there is no enchantment against Jacob neither is there any divination against Israel Numb 23.23 Remember what Balak King of Moab consulted and what Balaam the son of Beeor answered him Mich. 6.5 Balak is the destroyer and Balaam the false Prophet which devours the people Mic. 6. v. 5. as the false Prophets do 2 Cor. 11.20 the son of Beor the Beast Remember how

the fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is

will drive out that sin and perversenesse so shall we become Bethel Gods house Yea if with Jacob we build the altar of patience the strong the mighty God will be with us as he was with Jacob Gen. 28.15 and of weak with Jacob will make us strong as Israel Gen. 35.10 Heb. 11.34 Esau said I have enough my brother Gen. 33. Ver. 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd enough signifies abundance vast large and great plenty The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have many things The Vulg. Lat. Habeo plurima I have most things But none of these amount to what we call enough which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficiency A learned Rab. observes that these words Esau spake out of the pride and swelling of his heart like Pharaoh or Nebuchadnezzar for in his whole story it may be noted that he never names or owns God unlesse happly when he sware away his birth-right Gen. 25.33 But Jacob as it appears by his whole history acknowledgeth God to be the author of all the good which befell him especially Gen. 32.9 10. I am not worthy of the least of thy merits for With my staff I passed over this Jordan and now I am become two bands And in his discourse with Esau These are the children which God hath graciously given thy servant Gen. 33.5 And Verse 11. God hath dealt gratiously with me And accordingly Isaac though he blessed both Jacob and Esau yet in blessing Jacob he names the Lord and God Gen. 27.27 28. See the smell of my son is as the smell of a field which the Lord hath blessed Therefore God give thee of the dew of heaven and of the fatnesses of the earth c. But in blessing Esau he useth neither name Verse 29.40 But our Translators here make Esau say I have enough when he said I have much and they make Jacob say I have enough when he said I have all things Ver. 11. Howbeit let us improve the sense of the Translators to the best They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is much implying that he who hath much ought to be satisfied and to think he hath enough They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is all things implying that he who hath enough is satisfied and desires no more he indeed hath all things And the reason is Desiderium sold vera est confessio paupertatis He who desires any thing confesseth himself a poor man As Ahab King of Israel was yet a poor man because he wanted and desired one spot of ground 1 Kings 21.4 5 6. And Haman though in all the glory of a sole favourite to the greatest King yet wanted Mordecai's knee to make him honourable Though the Translators might thus Philosophize yet nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear their translation Let us examine what they make Jacob say Gen. 33. v. 11. I have enough I have enough The words of Jacob so rendred by our Translators are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all things Esau saith v. 9. I have enough Gen. 33. Verse 11. but it should be rendred I have much The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob exceeds Esau and saith I have all things But how had Jacob all things One of the learned Jews saith Three men the blessed God gave to taste in this world the Fountain of the world to come 1. Abraham because it is written Gen. 24.1 And the Lord had blessed Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things 2. Isaac because Gen. 27.33 and I have eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all 3. Jacob because Gen. 33.11 said I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things So he These three the holy blessed God took into his Name which he said should be for ever Exod. 3.15 and made them partakers of his nature And therefore they might every one of them well say I have all things Jacob in special manner had God with him Gen. 28.15 For habet omnia qui habet habentem omnia He hath all things who hath God with him who hath all things saith one of the Ancients In which sense the Apostle is to be understood speaking of himself and his fellow Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having nothing and possessing all things 2 Cor. 6.10 Mysticè Hereby is signified unto us 1. The moderation and reasonableness of the natural man Esau saith I have enough or I have much He was content with what he had 2. The affluence and abundance of the heavenly man and his benediction and influence upon the natural man Jacob saith Take I pray thee my blessing that is brought to thee because God hath dealt gratiously with me and because I have all things Put away the strange gods that are among you Gen. 35. Ver. 2 3. and be clean c. Our Translators use often this word among for what properly is in or in the midst of men as John 1.26 Gal. 3.1 Colos 1.27 Marg. and elsewhere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies medium the midst or inmost part which is the heart the usurped seat of the idols and false gods Ezech. 14.3 Out of which Jacob requires all of his houshold to put them away in order to their going up to Bethel This was not expressed in Gods command Verse 1. but implyed onely Whence yet Jacob rationally gathered a command to be given unto his house And from this place Aben Ezra infers that every evil man who goes to pray he ought to purifie himself And good reason for what agreement hath the Temple or house of God that 's Bethel with idols 2 Cor. 6.16 Since therefore O house of Jacob ye are the Temple of God as it follows immediately and ye are now to ascend and to return unto your heart Psal 85.9 LXX and Vulg. Lat. how can ye think of the goodness of God in the midst of his Temple unlesse ye be clean 2 Cor. 7.1 Yea how can ye ascend into the hill of the Lord and stand in his holy place unless ye have clean hands and a pure heart Psal 24.3 4. Revel 21.27 When all the outward Images Crosses Pictures and Crucifixes and all the painted Glass-windows are broken it may be then hoped that zealous reformers will consider these things and that Mammon is a strange god and Covetousnesse is idolatry Col. 3.5 that the belly is made a god by them who mind earthly things Phil. 3.19 that pleasure is a false God and they are true idolaters who are lovers of pleasure and of their own wills more then lovers of God O house of Jacob put away these and all other strange gods that are in the midst of you in your hearts and be clean and change your garments as Jacob and the Apostle adviseth put off the old man with his deeds and put on the new man and let us arise and go up to Bethel the