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
that the Righteousness of the Law is fulfilled in no man It is a glorious testimony that the Scripture gives to Josiah that he turn'd to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 2 Kings 23.25 I can hardly be perswaded that he brake the Law daily in thought word and deed no though he lived in the time of the Law The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at is obtained where he saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ who inwardly enables me Phil. 4.13 And I hope there are some such in the world Whether now this and other such doctrine do not immediately tend to make the people sin let any indifferent man judge For whereas they are taught that no man is able no not by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed who will go about to do that which as he is taught no man can do nor is it possible to be done Surely if the Teachers and people lived exactly according to this and some other like doctrine they would be the very worst Christians in the world whereas truly I think there are of both very vertuous and good men and of the Teachers many very learned also and that in the truth which is according to godliness Tit. 1.1 which is the best kinde of learning But I doubt not to say that nither that life nor learning proceeds from their opinions but as Tully writes of some Philosophers whose principles were corrupt naturae bonitate vincuntur they are better then their principles Now I beseech my Brethren who are Teachers of the people impartially to consider what befel ten of the twelve Spies who taught the same doctrine and the people who were perswaded by them that their enemies were too strong for them that they were not able to overcome them and so to enter into the holy Land Which is the sum of Numbers 13. and 14. where verse 11. the Lord complains of the people that they believed him not How long saith he will it be yer they believe me for all the signes that I have shewed among them He had promised them the holy Land and he had evidenced by many signes and wonders that he was able to effectuat what he promised yet they believed not For whereas there is in Faith a Duplex formale objecti verum potens our faith looks at two things in God whom we believe His Truth and His Power Rom. 4.20 21. And if the testimony concerning these be of things practicable things to be done or left undone belief is a confidence 1. in Gods Truth that what he saith is firm and sure 2. And in Gods power who commands forbids promiseth or threatneth that God is able to do and enable the believer to do what he commands and to shun what he forbids able to fulfil what he promiseth and what he threatneth c. Now whereas neither the ten Spies nor the people believed the Lords truth and power the Lord sware that they should not enter into his rest and accordingly the ten Spies died Numb 14.36 37. and the carkases of the people fell in the Wilderness David applies this story spiritually to the men of his age Psal 95. And the Apostle Hebr. 3.7 19. to the Christian Church Where verse 18. to whom sware he that they should not enter into his rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not which ours turn who believed not so we see they could not enter in because of unbelief which unbelief is the same with disobedience as appears by comparing with it the former verse The Spirit of God leaves this consideration upon our spirits We know the Lord promised to them a good land and to us the Land of uprightness Psalm 143.10 He promised them to be with them to the subduing of the inhabitants of the land Exod. 34.10 and had given good proof of this and a ground to believe this by destruction of the Egyptians Nor is there any believer who hath made any progress in the faith but he hath had some experience of what God hath promised that the Lord will not leave us nor forsake us Hebr. 13.5 Whence he may gather-in upon our good God and believe that he will finish his work as David reasoned 1 Sam. 17.32 37. And S. Paul touching the Philipians Phil. 1.6 and himself 2 Tim. 4.18 I was delivered from the mouth of the Lion and the Lord will deliver me from every evil work and will preserve me unto his everlasting kingdom That people believed not the Lord notwithstanding their knowledge of his power that he was able to subdue their enemies nor do many of the spiritual Spies or Teachers themselves believe Whereupon neither that people nor many of ours can enter into Gods eternal rest because of unbelief O my Brethren doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God And how great then must our sin be if we positively and directly teach this doctrine We may esteem the hainousness of the sin by the offering enjoyned for the expiation of it which is greater then any private mans ver 28. yea greater then that prescribed to be offered by the Ruler ver 22. Yea no less then that which was commanded to be offered for and by the whole congregation ve 13. Consider I beseech you the many miseries and calamities which have befallen thousands both of Teachers and people in these late years and the Teachers signally their ejections and want of livelyhood being disabled from teaching the people I meddle not with reason of State But when Isee so heavy a judgement befal one profession of men and the most of them I say not all for I know some better minded I fear ingaged in the same doctrine of impossibility and unbelief as I have had it confessed by many of them I cannot but apply what the Lord hath threatned the Priests The Priests lips should keep knowledge and men should seek the Law at his mouth for he is the Messenger of the Lord of Hosts But Corruptio optimi est pessima But ye are departed out of the way ye have caused many to stumble take offence or fall in the Law ye have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partial in the Law Mal. 2.7 8 9. And shall we think that these who suffer these miseries are the only men who have caused the people to sin by their false doctrine and scandalous life Let them who think so read Luke 13.1 9. and with sadness consider that Parable which
〈◊〉 〈◊〉 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
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
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
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
meae But my righteous man he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall live by or out of faith but if he shall draw himself back he shall not please my soul But the Translators could not endure this to be spoken or suspected of the righteous man It could not consist with their opinion of a man perpetually righteous although meantime he be unrighteous In sensu composito unrighteous even while he is righteous as some have said O absurdissimum turpiloquium that David was as lust in the act of adultery with the wife of Uriah as when he danced before the Ark. And therefore Beza taught the Translators to corrupt the text by adding quis to it Si quis subduxerit se if any man draw back But we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not Non sumus subtractionis filii we are not sons of drawing back to perdition but of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the purchasing or gaining of the soul which otherwise is lost by drawing back but saved and gotten by going on Hebr. 10.38 39. This faith is all one with obedience of faith Rom. 1.5 and 16.26 That is such obedience in doing and suffering according to the will of God as proceeds from faith And such a peculiar people Christ purchaseth as are zealous of good works Titus 2.14 and abounding in them 2 Cor. 9.8 as the end of our creation Ephes 10. and the way and means whereby we are justified and saved not as they proceed from the Law or any power or strength in man but as they come from faith in Christ So the Apostle Knowing Gal. 2.16 that a man is not justified by the works of the Law but by the faith of Jesus Christ The words are not so truly rendred by the Adversative as they might have been by the Exceptive and so the Vulg. Lat. hath Nisi unless So the Tigurin Bible and Pagnin as also the Spanish translation The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words sound thus Knowing that a man is not justified by the works of the Law unless by the faith of Jesus Christ that is unless those works proceed from faith in Jesus Christ who is the power of God whereby they are wrought 1 Cor. 1.24 Thus S. Paul who saith that a man is justified by faith and S. James who saith that a man is justified by works and not by faith only James 2.24 they are both solidly reconciled one to the other It is true there are examples brought to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be rendred by Sed but Nor do I deny it But since S. Paul understands faith in the power of God for producing good works prescribed in the Law and S. James understands the same good works proceeding from the same principle of faith what need was there to fly to an Hebraism when the Greek text it self is so clear and evident As for that distinction that Bona opera sunt via ad regnum non causa regnandi that good works are the way to the kingdom not the cause of reigning who ever was the Author of it its satisfactory only to those who want Logic and cannot distinguish between a cause nakedly and properly expressed and a cause clothed with a metaphorical term nor between a cause in general and a meriting cause Calvin himself acknowledgeth that good works are Causae quaedam salutis inferiores certain inferiour causes of salvation And so S. Paul We are saith he his workmanship created in Christ Jesus Eph. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bonis operibus in good works which God hath prepared that we should walk in them The way is continued and the motion and travail in the way is progressive it consists not in indivisibili It is not finished at once Wherefore Let us arise from our empty contemplations from our ease in the flesh from our sins and thraldom under them unto faith unto righteousness of faith unto perseverance in the faith and righteousness to the labour of love to action to travail The helps conducing to our journey are many two especially 1. The Word of God which is the Travailers Viaticum as the Manna to the Israelites in their travailes and therefore it s called the Word of the Lord Exod. 16. v. 16. Psal 37. v. 3. Exod. 16.16 And 2. Prayer according to the Northern English Proverb Meat and Matins minish no way Thus let us feed on the Word and on Faith in the Word so Psal 37.3 As the Israel of God did all eat that same spiritual meat and did all drink that same spiritual drink for they drank of the spiritual Rock accompanying or following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that Rock was Christ 1 Cor. 10. v. 4. no other but he could accompany them or follow them Timothy was a Travailer in the same way and was nourished up in the words of faith and good doctrine 1 Tim. 4.5 So was Gaius S. Pauls Host Rom. 16.23 for whose good journey in the way of the Lord 3 John v. 2. S. John prayes 3 John v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all things I pray that thou mayest have a prosperous journey and be in health as thy soul prospereth in its journey So the Lord will be with us as he was with those Travailers Luke 24.13 who went to Emaüs Timoris consilium the counsel of fear as that word is interpreted for timor is consiliativus fear inclines us to take counsel saith Aquinas And that name imports the first state of the new converts under fear which is said to be upon every soul Acts 2.43 which is figured when the Disciples are said to be unanimous altogether in Solomons Porch a type of Gods fear in the spiritual Tabernacle When two or three are unanimously gathered together in the Lords Name he is with them according to that proverbial speech When two or three meet and speak of the words of the Law the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine presence is with them Mal. 3.16 Matth. 18.20 3. Wherefore fellow-travailers let us arise and take our journey and proceed to the next Stage of it the third exhortation let us pass over the river Arnon Arnon is the name of a Rock a City and a River according to Adrichomius and others Rivers of old were the bounds of Countreys Such a border was Jordan between the two Tribes and an half and the other Tribes of Israel Josh 22.25 And such was Arnon to the sons of Moab Numb 21.13 For Arnon is the border of Moab between Moab and the Amorites The Lord sets bounds and limits unto the dwellings of the several nations Acts 17.26 He hath determined the bounds of their habitation These bounds whatever Potentates Princes or people out of their boundless ambition or insatiable covetousness shall transgress let them know they remove the Lords Land-marks and therefore
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
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
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
was a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ours turn a plain man Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Exod. 24.3.7.8 All the words which the Lord hath said will we do c. Deut. 4.2 Ye shall not adde unto the word which I command you neither shall you diminish from it that ye may keep the Commandements of the Lord your God which I command you And Chap. 12.32 What thing soever I command you observe to do it c. and Chap. 28.14 and thou shalt not go adside from any of the words which I command thee this day c. Deut. 30.8 And thou shalt return and obey the voice of the Lord and do all his Commandements which I command thee this day Josh 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel Judges 5.31 Let them who love him be as the Sun when he goeth forth in his might 1 Kings 15.5 Because David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite And Verse the 14. Asa his heart was perfect with the Lord all his dayes Chap. 18.21 If the Lord be God follow him but if Baal follow him 2 Kings 23.25 Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses c. Job 1.1 Whose name was Job and that man was perfect and upright Chap. 8.20 Behold God will not cast away a perfect man c. Chap. 27.5 God forbid that I should justifie you till I die I will not remove my integrity from me The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perfection Psal 15.2 He that walketh uprightly the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and worketh righteousness and speaketh the truth in his heart Psal 17.3.5 Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt finde nothing I am purposed that my mouth shall not transgress Hold up my goings in thy paths that my footsteps slip not And 18.21 23 24 25 26. For I have kept the wayes of the Lord and have not wickedly departed from my God for all his judgements were before me c. I was also upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect before him c. Verse 32. It is God that girdeth me with strength and maketh my way perfect Psal 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple V. 12 13. Cleanse thou me from my secret sins Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Psal 24.4 He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 26.1 Judge me O Lord for I have walked in mine integryty Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection I have trusted also in the Lord I shall not slide 37.18 The Lord knoweth the dayes of the upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and their inheritance shall be for ever 41.12 And as for me thou upholdest me in mine integrity Hebr. perfection and settest me before thy face for ever 45.13 The Kings daughter is all glorious within her clothing is of wrought gold 51.2 Wash me throughly from mine iniquity and cleanse me from my sin 7. Purge me with hysope and I shall be clean wash me and I shall be whiter then snow 10. Create in me a clean heart O God and renew a right spirit within me 64.4 That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 66.18 If I regard iniquity in my heart the Lord will not hear me 68.21 But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses 73.1 Truly God is good to Israel even to such as are of a clean heart 78.72 So he fed them according to the integrity Heb. perfection of his heart and guided them by the skilfulness of his hands Psal 82.4.8 Arise O God judge the earth for thou shalt inherit all nations Psal 84.11 For the Lord God is a Sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Heb. In perfection 101. I will sing of mercy and judgement c. See the whole Psalm 103.3 Who forgiveth all thine iniquities who healeth all thy diseases 12. As far as the East is from the West so far hath he removed our transgressions from us 18. To such as keep his covenant and to those that remember his Commandements to do them 105.45 That they might observe his statutes and keep his Lawes Psal 119.1 2 3. Blessed are the undefiled Heb. perfect in the way who walk in the law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart They also do no iniquity they walk in his wayes V. 6. Then shall I not be ashamed when I have respect unto all thy Commandements V. 10. With my whole heart have I sought thee V. 32. I will run the way of thy Commandements when thou shalt enlarge my heart V. 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart V. 44. So shall I keep thy Law continually for ever and ever V. 55. I have remembred thy Name O Lord in the night and have kept thy Law 56. This I had because I kept thy precepts V. 69. The proud have forged a lie against me but I will keep thy precepts with my whole heart V. 101. I have refrained my feet from every evil way that I may keep thy word V. 129. Thy testimonies are wonderful therefore doth my soul keep them V. 166 167 168. Lord I have hoped for thy salvation and done thy Commandements My soul hath kept thy testimonies and I love them exceedingly I have kept thy precepts and thy testimonies for all my wayes are before thee Psal 130.8 And he shall redeem Israel from all his iniquities 138.8 The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Prov. 2.7 He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly Heb. perfectly V. 21. For the upright shall dwell in the land and the perfect shall remain in it Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 10.9 He that walketh uprightly Heb.
three first Chapters which as all agree contain many mysteries which therefore were inhibited unto Novices Nor is it every mans businesse to search after this Mine Ungodly men who turn not from their iniquities shall never understand Gods truth Dan. 9.13 and 12.10 the same Prophet denounceth their doom None of the wicked shall understand Who then it follows But the wise shall understand that is the godly wise the beginning of whose wisdom is the fear of God For God giveth to a man that is good in his sight wisdom and knowledge and joy Eccles 2.26 And our Lord Jesus John 7.17 promiseth That If any man will do the Lords will he shall know of the Doctrine that is if any man have a will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do the Law of God which is the will of God the Father Psal 40.8 he shall know of the Sons Doctrine which is the Gospel But let us come to the words propounded And the Spirit of God moved upon the face of the waters Gen. 1. Ver. 2. In this Chapter the holy and blessed Trinity meets for the Creation of the Macrocosm or greater World And the Microcosm or lesser World the compendium and breviat of the greater Verse 26 27. As concerning the Macrocosm or greater World the Thargum of Jerusalem turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In Wisdom which indeed is no other then what David Psal 104. having paraphrased on the works of God in the Creation Verse 24. he saith In wisdom hast thou made them all and the like Psal 136.5 6. To which may be added other like Scriptures This Wisdom is the Son of God and therefore the Interlineary Gloss interprets In Principio in the beginning in Filio sâ—o In his Son by whom all things were made John 1.3 Which also the Apostle ascribes unto the Son Col. 1.16 who saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning So Revel 1.8 He is called the Beginning and 3.24 the Beginning of the creation of God Heaven and Earth the Interlineary Gloss expounds Spiritual Mon who meditate on heavenly things and Carnal Men who have not yet put off the earthly Man Alcuin briefly explaines the first Verse thus In the beginning The Son who being made Man it appeared who were heavenly who earthly so he And therefore it presently followes The Earth was without form and void Which very words Jer. 4.22 23. applies to the foolish people and sottish children who have no understanding until they receive the form of Doctrine So Gloss Ordin The Spirit of God moved The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the motion of a Bird while she hatcheth Eggs or moveth her self over her young ones We finde the same word so used Deat 32.11 which the Vulgar Latin hath Supervolitans flying over Arias Montanus turns Motitabit She will move her self often and our Translators render well She fluttereth And why the same word may not be here used I know not The Spirit of God is here said to flutter on the waters that is mystically saith the Ordinary Gloss noting hearts which have lost the rest of the minde In regard of the quickning power and tender love of God to his New Creatures he takes on him the affections and acts of Birds which are most loving to their young ones Thus in the place before named Deut. 32.11 God the Father is compared to an Eagle and to Birds flying Esay 31.5 The Son to an Hen 2 Esdr 1.30 I gathered you together as an Hen gathereth her Chickens under her winge Which the Son applies to himself Matth. 23.37 And the Spirit of God appeared like a Dove Mat. 3.16 So that the Holy and Blessed Trinity is ingaged in the work of the outward and inward creation That this Translation may yet appear the more fit we may take notice that some of the best Philosophers have compared the Fire and Air to the Shell and White the Water and Earth to the yolk of an Egge upon which the Spirit of God here is said to sit and move it self The LXX hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian turns Supervectabatur was carried over the waters The Chaldee Paraphrast here useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breathe as proper to the Spirit which the Arabick follows But I adhere to the translation which I have already given For the Syriack Interpreter hath a word like that in the Hebrew which signifies the act of a Bird sitting upon Eggs and hatching young ones Nobilius turns the Syriack word Fovebat aquas the Spirit of God nourished the waters Martin Luther useth the word Schwebet as also Piscator which in his Latin Scholia he turns Incubabat the Spirit sat upon the waters as a Bird on Eggs cherisheth them and quickens them that young ones may be hatcht and brought forth out of them Let the waters bring forth abundantly the moving creature that hath life which we may better turn word for word Gen. 1. Ver. 20. the living soul So the French Spanish and Italian Bibles have the words And the Tigurin translation and Pagnin The like we may say of Verse 21. and 24. where our Translators have every living creature the translations now named have according to the Hebrew Every living soul Thus that manner of speech may be made familiar which otherwise is uncouth 1 Cor. 15.45 The first man Adam was made a living soul Cattle and creeping thing and beast of the earth I rather render the last word wild beast of the earth Gen. 1. Ver. 24. For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both the tame and wilde beast as the English word Beast may do when it is alone as 1 Sam. 17.46 Yet when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added as here it is this signifies tame that wilde So Genesis 8.1 Levit. 26.22 and in many other places GEN. 2.2 On the seventh day God ended his work IF thus we read the words it will follow Chap. 2. Verse 2. that God wrought also upon the seventh day for to finish a work is to work And if God finished his work on the seventh day then he did not rest the whole seventh day and so it should be said that God rested a part of the seventh day For the avoiding of this objection the LXX plainly corrupted the Text and instead of the seventh day put the sixth and read the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his works on the sixth day This seems to have been their constant reading For Hierom so read it in his time and it is so and no otherwise extant at this day According to the Letter this Knot may be loosed by saying that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Genesis 2.2 which we render ended Perfecit in the Preter tense may be as well turn'd into the Preterpluperfect tense Perfecerat He had ended because there is but one Preter
the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge
affection word and work and therefore as when these are corrupted the foundation is layd for corrupting all the rest so when these are duely informed a sutable reparation will follow of all the rest Now because we by the fall are not able to thinke any thing that good is of our selves as of our selves the wise and good God Vouchsafes a sufficiency to thinke and doe 2 Cor. 3. vers 5. not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Hence we learn Obs 1. that although our God be love it selfe as he is called 1 Joh. 4.8.16 he that loveth not knoweth not God for God is love c. and goodnes it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that essentially there is none good but God yet hath this love and goodness its enmity against the evil whether it be open and manifest evill or else appearing and seeming rightousness wherewith it is gilded and hansomed over Psal 5. vers 4.5 For thou art not a God that hath pleasure in wickednes neither shall evill dwell with thee c. Thou hatest all workers of iniquity first the wickedness then the wicked men workers of iniquity that will not part with it and Psal 11.5 but the wicked and him that loveth violence his soule hateth Pro. 6. vers 16.17 these six things doth the Lord hate c. Zacha. 8. vers 17. and let none of you imagine evill in your hearts c. These are manifest evills there are other varnished over with shewes of righteousness Esay 1.13.14 bring no more vain oblations c. and 61.8 I hate robery for a burnt offering c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good Psal 45.7 thou lovest righteousness and hatest wickednes c. 2. Obs 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly Ezek. 36.27 I will put my Spirit within you and cause you to walk c. which is the enmity or a part of it which the Lord promises to put into our understandings and thoughts against Satan and his machinations thus Col. 3.10 The new man is renewed in knowledge c. 3. Obs 3. Hence appears the Etymology or the reason of Eve her name Adam called the name of his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the promise made of the enmity because she was the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all living or all that which liveth for whereas the will and affections and all actions which proceed from thence follow the direction and guidance of the mind thoughts and understanding if God put the enmity as a principle of life into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that principle of life will bring forth living ones such as shall be answerable unto the life of God as living wills affections words actions For that principle of life in the thoughts minds and understanding is enough to work out and take away all darknesse and blindnesse and furnish the man with the light of life 2. Axiom The Lord saith he will put enmity between the seed of the Serpent and the seed of the woman We have heard what the Serpent the Woman and generally what the enmity is It remains to be enquired what the seed of the Serpent and the seed of the woman is and what it is to put enmity between them The seed of the Serpent is all rebellious motions all false perswasions with all lying promises and contradictions unto Gods word But it is not so clear nor agreed upon by Expositors what is here meant by the Womans seed The most by the womans seed understand Christ as he was the Son of the Blessed Virgin Mary and him onely But this cannot be true for the Woman here meant is clean another thing as hath beon shewn viz. The Minde Understanding Thoughts and Memory so the seed of the Woman must be also another thing For there was and ever hath been since the fall an enmity between the Serpent and his seed and the Woman and hers before Christ appeared in the flesh Besides God the Father cannot be said to put enmity against the evil into his Son for then some time there must have been when the Son should not have had an enmity against the evil but an amity with it before God should put it into him which is at least absurd to affirm yea the Son of God hath ever had by inheritance an enmity against the evil in all fulnesse Psal 45.7 Thou lovest righteousnesse and hatest wickednesse therefore c. What then is the seed of the woman What else can be the seed of the fallen woman but disobedience unto God and consequently obedience unto the Serpent What else can be the fruit of the fallen mans thoughts the corrupted thoughts can bring forth no better thing then themselves are Water ascends no higher then whence it descends That which is born of the flesh is flesh John 3. Jer. 6.19 The fruit of their thoughts and 7.23 and 24. Verses Obey my voice c. But they walked in the counsel and in the imagination of their evil hearts Thus murder is the fruit of the corrupt thoughts John 16.2 The time cometh that whosoever killeth you will think that he doth God service or rather brings God an Oblation or acceptable Sacrifice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And Acts 26.9 I thought that I ought to do many things contrary to the name of Jesus of Nazareth The fuid between the Serpent and the Woman is great which yet increases in the seed of both What then more specially is the enmity between the seed of the Serpent and the seed of the Woman Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent That evill first is subtilty Genesis 3.1.2 The Serpent was more subtill c. 2 Corin. 11.3 The Serpent beguiled Eve through his subtilty Therefore the Apostle saith to Elymas Acts 3.10 O full of all subtilty and all mischief c. Opposite hereunto the Lord puts simplicity even the simple life of Abel which breatheth from God and breatheth towards God So Abel signifies and this winde or breath is in order to regeneration John 3.8 The winde bloweth where it listeth c. This simple life once Paul lived until Sin by the Law deceived him and slew him that is it made him confident and proud upon the righteousnesse of the Law Rom. 7.9 10 11. I was alive without the Law once c. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easinesse to commit wickednesse as the word properly signifies Therefore S. Paul saith thus to Elymas the Sorcerer Acts 13.10 O thou full of all subtilty and full of all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The enmity
opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of
former Repr 1. Who pretend infirmity and weaknesse when yet the power of God the holy seed is ready to break the Serpents head in them Repr 2. Those who exceedingly magnifie the power of Christ the holy seed that he breaks the head of the Serpent when it is yet whole in them Repr 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done Exhort Be strong in the Lord and in the power of his might Ephes 6. Means Use that power thou hast The Lord hath not given that for nothing By exercising bodily strength the man growes stronger much more by exercise of spiritual strength Pray to the Lord to put the enmity between thee and the Serpents seed Pray for that innocent harmlesse Abels life which must live and speak again Heb. 11.4 He being dead yet speaketh This enmity must proceed as also the Law and the grace of God that brings salvation Tit. 2.11 The grace of God that brings salvation to all men hath appeared c. The holy Apostle observes this method Rom. 16.19 I would have you wise unto that which is good and simple concerning evil and then follows and the God of peace shall tread Satan under your feet shortly And then concludes by what means this comes to passe in the next words The grace of our Lord Jesus Christ be with you Axiom 4. The Serpent shall bruise his heel There are who understand this litterally and properly of the Church But while the Scripture will affoord both a literal and a spiritual meaning I conceive it is not safe to appropriate it unto one Literally then it 's true that the Serpent bruises or wounds the heel and lies in wait in the way Gen. 49.17 I believe the spiritual meaning is principally aimed at Quaere What is meant by the Heel What to bruise the Hell How the Serpent may be said to bruise the Heel 1. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that well-known part of the Body Yet not only that but also the sole of the foot and the foot-steps The iniquity of my heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.6 that is the conversation the life and Psal 56.6 They observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my steps So we say Insistere vestigiis to walk in ones footsteps that is to follow one So Rom. 4.12 To walk in the steps of Abrahams faith 1 Pet. 2.21 Hence by Metaphor because he Heel and the Foot-sole is the extream or last part of the Body as the Head is the first the word is used to signifie the last part of any thing Psal 119.33 I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and Verse 112. I inclined my heart to keep thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end Hence it signifies the Reward which is wont to be given at the end of the work Ps 19.11 In keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.23 Who justifie the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heel of the womans holy seed or Christ may be understood to be either 1. Of his Person or 2. Of his mystical Body 1. Of his Person so the Heel of Christ is his humanity This holds proportion with what the Apostle saith that The Head of Christ is God 1 Cor. 11. 2. Of his mystical Body so we may understand the Heel either of the outward man as the meanest and weakest part of the body of Christ Or the inward man that part of the soul that cleaves vnto the earth or earthly nature 2. To bruise the heel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to bruise it seems to be therefore here used that it might fit both parts of the Text the Head of the Serpent and he Heel of the Womans holy seed The like ye may observe 1 Cor. 3.17 If any man defile Gods Temple him will God destroy The word in the Greek is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Coverdale turnes the words The same shall tread down thine head and thou shalt tread upon his heel 3. How may the seed of the Serpent be said to bruise the heel of Christ 1. The heel of Christ is his Humanity when therefore the Serpent so far prevailed that he procured him to be put to death according to the flesh he bruised his heel 1 Pet. 3.18.2 The heel of his mystical body 1. In regard of the outward man the meanest and weakest of his fellowers Deut. 25.18 Amalek smote the hindmost 2. In regard of the inward man the heel is that part that cleaves unto the earth or earthly nature and is therefore prone and easie to slide and fall This heel the Serpent observes and bruises In the necessities of the body the soul must needs send forth the natural desires for supply of them Such are the desires of earing and drinking These and such as these are the heel of the inward man which the Serpent observes He observed these in our Lord Matth. 4.3 He had fasted forty dayes all that time ye hear not of the Tempter but when he hungred Verse 2. then the Tempter came unto him This the Apostle was aware of 1 Cor. 7.5 Give your selves to fasting and prayer that Satan tempt you not for your incontinencie It is lawful to have a care and to provide for the supply of meat and drink and raiment c. yet this very care endangers us to fall into temptation and a snare 1 Tim. 6.9 Reason may be 1. In regard of the Womans godly seed that it might be continually exercised and be watchful Virtus languet sine adversario And therefore your adversary the Devil goes about c. 2. In regard of the Serpent his innate Subtilty and malice Who since he is fallen from all lawfull power of commanding and compelling Esay 14. he now acts by craft and cunning 2 Cor. 2.11 by devises and wiles Ephes 6.11 The wiles of the Devill 2 Cor. 11.3 And therefore he setts upon the weakest He beguiled Eve through his subtiltie This discovers what they are whose seed and whose children who reproach the steps the conversation of Gods Saints It is the Serpents work To bruise and tread upon the heel and his children Serpents like himselfe as our Saviour calls them Matth. 23. who reproach the wayes of Christ and his people who slander and reproach the foot-steps of Gods annointed Psal 89.51 who cast aspersions upon the pure religion and undefiled I doubt not but there is a religion that is accounted pure yet is defiled A generation pure in their own eyes yet are not cleansed from their dung Prov. 30.12 Yet there is a religion that is pure yet is accounted defiled by the Serpent and his seed who casts aspersions upon it without desert as a man may receive a dash in his journey Thus the Pharisees of
that in the very words immediatly before where they make no scruple to joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin lieth or lying at the dore Where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Feminine certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Masculine And here is the same reason of Syntax in the later Sentence which is in the former The reason is evident out of the former words For since the Lord promises reward for well doing and threatens punishment for evill doing in all reason and equity there must be a power in man to will the good and nill the evill 2. Another reason may be from the great wisdom and goodnes of God who albeit he permit sin in the world for exercise and tryall of his own people as he permitted some of the Canaanites to remain in the Land yet he reserves a power and imparts a power unto man for the subduing of it Obs 1. Hence it follows that there is in man a free principle of well and evill doing and that even in evill men as in Cain here This we finde in Saul making apologie to Samuel for his offering Sacrifice before he came 1. Sam. 13.11 Obs 2. This acquaints us with that which we call free will which is very much mistaken by most men For true freedom is a power to will and do what is good without any hindrance in him who wills and does it So that the true liberty imports a releasing from a mans own self-bondage as his carnall reason from his false and erroneous principles from his own lusts whereunto he was a servant John 8. from the law of sin And being set free from all this bondage the true libertie is the addicting ones whole selfe understanding reason will affections actions life unto God and his righteousness This freedom is wrought by the Lord Jesus Christ Joh. 8.32.36 Rom. 6.17.18 and 8.2 So that Cain according to this Doctrine evident out of Gods word might do well or not do well might do good or evill yet not have free will according to the Scriptures Obs 3. Hence it appeares that to sin is a voluntary and free act of man it is the knowen saying of one of the Antients Peccatum si non sit Voluntarium non est peccatum Obs 4. The fallen man is not wholly destitute of all power and all strength though impotent and weake he be Surely our Lord knew and knowes best what strength man lost by his fall and what strength yet temaynes with him when he describes the man in that parable Luk. 10.30 fallen amongst theeves who left him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not quite dead but halfe dead And therefore our last Translatours much wrong the text and the Christian reader when they turn Rom. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet without strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply without strength but onely weake feeble infirme or sick as the English Manuscript has it For he who is said to be weake is not wholly without strength Nor can be said to have no strength at all but only impaired in his strength For whereas 1. Cor. 8.7 Their Conscience being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake is defiled And Rom. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is weake in the faith These words do not imply a total privation of strength in faith and conscience but only a weaknes of both and so the Apostle is to be understood when we were weake not wholly without strength As the V. Lat. turnes it infirme So Vatablus so Castellio so Pagnin so the French Spanish Italian High and low Dutch Bibles so Coverdale and all our English Translations except only that of Geneva and our last Translation Which for greater conviction of them ye may take notice that in most other places they render the same word not without strength but only weake as Math. 26.41 The Spirit indeed is willing but the flesh is weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4.10 we are weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ye are strong And 9.22 To the weake I became as weake that I might gain the weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere But what great injury is done either to the Text or Reader if we turn the words when we were without strength Surely whereas most men are Proclives à labore ad libidinem and in the matter of obedience will rather listen to the ten Spies who said we are not able then to the two who said we are well able Num. 13.30.31 If we render the words we are without strength who will go about to use that strength which the Scripture as he reads it tells him he has not Yea hence it comes to pass that he yeilds to all temptations from the world the flesh and the Devil and lies down like a great Lubber and letts all the messengers of Satan buffet him Why He has no power to resist them The Scripture as he reads it tels him he has no strength Axiom 4. God saith to Cain Thou shalt rule over it That is over thy sin Obs 1. Sin and temptation to sin is not so unruly but that Cain if he will do well may master it The Lord himself saith the desire of sin shall be subject unto thee and thou shalt rule over it Whence it evidently appears that there is some power from the Lord even in the fallen man to subdue his corruptions and toward the overcoming evil with goodness Rom. 12. Obs 2. Learn we hence that some men are so hardned in their sinful courses that though God himself preach unto them from Heaven yet they will not be moved at it but wilfully and obstinately persist in them The Lord himself had preached to Cain both the Law and the Gospel yet he remained in his hardness of heart and his bloody purpose of killing his Brother as appears by the sequel of the story Beloved I may here take up a sad serious complaint and lamentation over our much preaching and hearing and our little practice and obedience They who consider the former the frequent preaching and much hearing would judge us of this City to be the best Christians in the world They who see the later the lives and practices and dealings in the world of many of us may judge rightly that they are the very worst And this brings a shame upon the profession of Christianity and causes a neglect in many of resorting to the Congregation who observe that many place their religion in going to Church and hearing and especially such or such a precious man For they observe also that he goes to Church an envious person and returns from thence an envious person He who comes into the Assembly a covetous man he goes out as covetous as he came he who comes in a Drunkard goes out a Drunkard He who resorts to the Assembly a Cain rull of murderous thoughts and purposes he goes away as arrant a Cain as resolved a murderer
Apostle cited is we are Jovis genus that is Jovae as Castellio constantly turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so learned Mr. Selden For indeed the Poets Jupiter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no other then what the Greeks understood by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Irenaeus which in their tongue they could not otherwise express Now I beseech the Godly-learned Reader impartially to consider in what image Adam was when he begat Sheth and according to what image he is said to be the son of God and according to what image we are all said to be the off-spring of God All which if we shall seriously look into we shall finde that when we sin we are not to blame Adam or his fall or the Devill or any Antecedent predetermining destiny but to set it upon our own account Enoch walked with God Gen. 5. Ver. 22. and was not In what word here you 'l say do I blame the Translators I answer They have not herein gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor fully expressed Enochs walking with God For I could have wished that somewhat had been added if not in the Text at least in the Margent which might have explained the fulnesse of signification which is in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially in this Conjugation here turned only to walk which comprehends much more It meets us first in this place It 's used most-what in this Conjugation in a borrowed sense and signifies constancy and continuance in the good way of life which cannot but be well-pleasing unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever is good is lovely Yea so well-pleasing that so to walk and please God are one and the same thing Thus here where Enoch is said to have walked with God the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God Hebr. 11.5 And the Apostle Hebr. 11.5 Enoch before his translation had this testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God Gen. 6.9 So Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he walked with God the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God Thus where we have in our translation Psal 116.9 I will walk before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk pleasingly before the Lord in the land of the living Gen. 17.1 and 24.40 and 48.15 The like we have in divers other places The issue of all which is that to walk on constantly in the way of Gods Commandments and to please him are all one And yet there is somewhat more implyed in this kinde of walking Where ever the word is taken in this sense 't is in the reciprocal form and includes a reflex act yea and this word of many in this form is frequentative Which because walking is a progressive motion imports our continual walking in holiness and righteousness and so pleasing God and our reflex and reciprocall delight contentment complacency and pleasing of our selves in this continuall walking and pleasing God Now that such a full signification as this might have been expected of our Translators Heb. 11.5 the Apostle in the place named warrants as also in diverse other places in the New Testament I shall name one or two more S. Paul prayes for the Colossians Col. 1. that they may walk worthy of the Lord unto all pleasing And he exhorts the Thessalonians by the Lord Jesus 1 Thes 4.1 that as they had received of him how they ought to walk and to please God so they would abound more and more Where he tells us the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how we ought to walk and please God how is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye abound saith he more and more in so doing This exact walking is here recorded of Enoch and again presently after Rare and singular piety Gen 5.2 But was this properly Enoch's walk or was it common unto more We read that Noah also walked with God And 6. Ver. 9. Yea surely this duty of walking and pleasing God and abounding in so doing although applyed to one or other eminent man in an age and Enoch was the first that we read so to have done yet Quantum generis est in specie this duty is common unto all believers And all Enoch's forefathers even from Adam renewed downward to himself had walked in the same way of life and holyness though Enoch were the first who was honoured with this renouned testimony because he walked with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more notably more eminently more exactly than other men of his generation yea than other holy and devout men of that age did He was one of the Eight Preachers of Righteousness before the flood Yet is the same walking and pleasing God and abounding in so doing required of all and every one of us in our generation We have the very same God Psal 110.3 His will the same His power enabling us the same or a greater measure of it put forth in this day of his power His way the same which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That good way among the old pathes Jer. 6.16 And therefore the Apostle exhorts the Ephesians Colossions and Thessalonians to walk in the same way Ephes 5.15 Col. 4.5 1 Thes 4.1 Gen. 12.5 1 Pet. 3.6 Yea Abraham the Father of the faithfull and Sarah the Mother of all the faithfull and obedient they both themselves walked in the same way of the Lord and taught others also That 's meant by their getting of Souls in Haram that is they made them subject to the law saith the Chalde Paraphrast These are they whom Abraham trained up and taught to walk in this way of the Lord Gen. 14.14 and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Enoch has his name his instructed disciplined initiated consecrated or dedicated ones And the Lord knew that Abraham would command his children and his houshold after him and they should Keep the way of the Lord to do justice and judgement Gen. 18.19 O that there were such an heart in every one of us and whosoever shall read this testimony given to this old way and the manner of walking in it that we also would wholy dedicate our selves unto the Lord to walk in the same old way wherein Enoch and all the holy Fathers walked O that we would train up our children and teach them to walk in the same old way O that this we would do really and sincerely not in pretence onely as even Cain could call his first born son Enoch and we can give our children good and well-boding names Gen. 46.9 Numb 26.5 But as Reuben called his Eldest Son Enoch the same name though our Translators were pleased to call him Hanoâ—h and of him came a whose family who walked in the same way and are so called Enochites It is the wise mans counsel that we would do the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉
which Noah offered yielded a sweet Savour unto the Lord so that he smelt a savour of rest wherein Noah's name is contained as I shewed before But can we think that God is delighted with the smell of burnt beasts Psal 50. as Lucian saith his heathen gods were Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ who gave up himself an Oblation for us and a Sacrifice to God for a smell of a sweet Savour Ephes 5.2 And this is that Savour of rest which the Lord here smelt And by this Sacrifice Gal. 3 13. the true Spiritual Noah takes away the curse Christ hath redeemed us from the curse of the law being made a curse for us and gives the blessing as hath been shewn All this premised let us consider the following words here in question whereunto I have hitherto made a long but a necessary preamble The Lord smelt a sweet savour of rest Whereupon the Lord said in his heart I will not again curse the ground any more Or word for word The Lord said unto his heart or in his heart or to his heart that is to the heart of Noah to comfort him for so to speak to ones heart is to comfort as the Prophet varies the phrase Esay 40.1 2. Hos 2.14 And thus the Ancients understand the Lord to direct his speech to Noah I will not adde to curse the Earth any more for man because the thought frame form or shape of the heart of man was evil from his youth and I will not adde any more to smite all living as I have done By all this it appeareth that those words because the thought of the heart of man was evil from his youth are brought by the Lord as a reason why he had cursed the earth and smitten all living Nor is this any wresting of the words at all but the clear context I put was instead of is There is no Verb at all in the Hebrew but one must be necessarily supplied and such as rather refers to the time past then either to the present or future Because the words contain the Lords reason why he dealt so severely with the old World And lest this seem gratis dictum and onely any private opinion it 's clear that upon this very reason Gen. 6. the Lord resolved to punish the old World with the flood The Lord saw that the wickednesse of man was great in the earth and every imagination of the thoughts of his heart was onely evil every day c. And the Lord said I will blot out man whom I have created from the face of the earth And the same reason the Lord brings here why he had blotted out the old World And thus Tremellius understood the words as appears by his pointing of them thus Pagnin also and Castellio who puts the words in a Parenthesis and expresly refers them to the former as the reason why the Lord had so severely punished the old World Yea the Lord elsewhere so reasons in Esay Esay 54.7.10 Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done They who make those words the imagination of mans heart is evil from his youth a reason why the Lord will no more curse the ground for mans sake nor smite any more every living thing as he had done they who so reason and understand the Lord here so to reason they make the case of mankinde desperate and God leaving man in that case without remedie of his misery and without hope of reformation by any punishment Yea hereby they obliquely deny the general judgement 2 Pet 3.7 when without doubt there shall be an universal perdition of all ungodly men whereas here they seem to understand God to say Quod multis peccatur Gen. 6.5 inultum est Yea they make that to be here an argument of Gods mercy which before was the main motive of his wrath So that strange collections are made from hence One of great fame and regard a German Author whom I will not name concludes hence our nature is Gantz und gar altogether uncapable of any good and inclined to all evil So that little notice is taken That these words have reference unto the former and are a motive unto Gods former severity Nor do men regard the atonement here made by Christ figured in Noahs Sacrifice Nor how the Lord does restituere in integrum Gen. 8.22 begin the world again with mankinde promising that while the Earth endureth the seasons of the year shall not be interrupted by an universal judgement Jer. 33.20.21 Gen. 9.1 17 as they had been whereby also the Lord confirmes his promise of grace by Christ Nor is there any due respect had to the blessing of God upon Noah and his family nor to that dominion which God gives them over the Beasts figuring more savage Beasts in us nor to those seven Precepts given to the sons of Noah whereof the seventh is here first given viz. prohibition of eating flesh with the life and blood and the other six supposed to be given before which all Nations who had communion and fellowship with the Jewes must observe Nor have they regard to Gods covenant with Noah and his house and every living soul for ever and that ratified by Gods oath Esay 54.9 10 and a visible signe All which if duly considered will appear to be as great grace as was vouchsafed to man if not greater than that given him before the fall which was divine blessing Gen. 1.26 27. the image of God in righteousness and holiness and the soveraignty over the creatures Yea Gen. 9.6 Gen. 5.1 2. as great or greater than was vouchsafed unto man in his renovation And therefore such grace and favour laid a proportionable Obligation upon Noah and all mankinde of their obedience Now I beseech the Christian Reader well to heed and consider of what consequence it is whether we refer those words to the former as a reason why the Lord brought in the floud upon the world of the ungodly and so read them thus I will not again curse the ground any more for mans sake because the imagination of mans heart was evill from his youth c. Or whether we understand those words as an inference from the former thus I will not again curse the ground any more for mans sake for the imagination of mans heart is evill from his youth c. If we read them the former way and consider the atonement made and the Promises of God they bring with them an argument of good hope and erect the soul and raise it up unto an obedient walking with God If we read them the later way they imply that God not with standing all meanes used had no hope of bringing mankinde to any good and consequently the man must remit and leave off all
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
comparison 1. In themselves and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures these are though not infinite yet indefinite in number their number being very great and very hard to be known and implyed here not possible for Abram to number though no doubt there are many more then appear unto us The Lord keepes some things secret and hidden from us Job 38.39 Wisd 9.16 Acts 1.7 Esay 47.4 which he reserves as proper and peculiar unto himself Such are they whereof the Lord convinceth Job of ignorance whereof many are obvious to our senses Yet we know not the reason of them as the wiseman speakes Such are the times and the seasons and the certain and definitive number of the stars Hence we cannot but observe the subtilty of Satan and our own folly and great misery Rom. 10.6 7.8 The Lord hath exposed unto our knowledge all things necessary for us to be known neither is the law nor the Gospell hid but the seducing spirit perswades our great contemplators that these things are too poor too despicable for them to busy themselves about they must find out the hidden things of God which he hath put in his own power that voice of the old Serpent sounds yet in our eares ye shall be as Gods knowing good and evill How much more soveraign is the counsell of Moses unto us Deut. 10.12 and 29.29 Axiom 4. So shall thy seed be ratione quantitatis qualitatis 1. Gal. 3.16.29 So many shall thy seed be 2. So qualified shall thy seed be that is thy seed shall be like the heaven and stars The seed of Abraham is either Christ or they that are Christs and the Scripture is true of both so shall thy seed Christ be And so shall thy seed which are Christs 1 Cor. 12 12. be So many though one body shall thy seed Christ be So many and so virtuous so shall thy seed which is Christs be The children of Abram are compared sometime to the dust sometime to the sand Gen. 13.16 and 22.17 sometime to the stars as in the Text of which I am here to speak in regard of number and nature so numerous so virtuous I have spoken something already to their number In regard of their nature they are compared to the heaven and stars Unto the heaven 1. Lifted up above the earth by contemplation 2. Large and wide by extent of Charity towards all 3. Shining by wisdom that makes the face to shine 4. Calme by tranquility and peaceableness not so the ungodly Esay 57.21 5. Moved by the Intelligences by readiness pliableness and obedience to the will of God 6. Raining by instruction and doctrine so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rain or teach 7. Thundring by reproof Hos 10.12 such were the Boanarges 8. Affording influence of all good by true bounty and liberality 9. Most pure from all filthyness by true sanctity and holyness 10. The dwelling of the great King by true righteousness 2. They are Sars 1. In regard of light by a good conversation and good nature 2. The Stars however they seem little unto us yet the Astronomers prove and demonstrate them to be very great many of them much greater then the earth 3. They are fastned and adjoyned to Christ by faith hope and love as the stars are said to be fastend unto the firmament 4. They are not all of one but different magnitudes 1 Cor. 15.41 One Star differs from another star in glory 5. They are lights unto others There is a dissimilitude and unlikeness also For we read of wandering stars and falling stars moved from their stedfastness Such are also the pretending Apostate and degenerate children of Abraham But why does the Lord thus speak by outward signes Why does he shew Abram the heaven and stars when he makes him promise of a son The reason is 1. God teacheth not onely by words but also by other outward signes that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and stars were made for this very end 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars that there might be some proportion between what he promised and the sign whereby he confirmed it The seed of Abram whether Christ or they that are Christs are of an heavely nature Christ is the man from heaven heavenly 1 Cor. 15.47 48. Revel 21.2 and such as is the heavenly such are they that are heavenly Christ descends from heaven and so does the Church Yea the Church according to the letter and old forms of godliness and according to the newness of the Spirit is compared to heaven Thus the Lord shakes the old heavens before the first coming of Christ and at his second coming he shakes the Church Ecclesiasticall men and the Earth the Potentates Polititians and worldly wise men And he has shaken to the purpose and will yet shake them Doubt 1. Though this promise of God unto Abram import a great number of his seed yet if we believe our Astronomers the stars are not numberless for they reckon a certain number of them Ptolomy and they who follow him tell us only of 1022. And if Abram have no more children and if his seed be only so numerous in succeeding generations the bounty of God will not seem so excessive Answ 1. There has been alwayes a complaint Rari quippe boni that good men are but few Yet truly if Abrams seed were only so numerous if also they were so vertuous so pure so holy it must needs be accounted a great and pretious promise of God to Abram that his seed should be so numerous if so vertuous 2. But other Astronomers tell us of an infinite number of stars The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glasse of Galileus discovers a far greater number then otherwise are visible and appear to us And such a numberless number there seem to be according to the Scripture where it is ascribed unto God as his peculiar and his royalty that he tells the number of the Stars and calls them all by their names Psal 14.4 Hebr. 12.14 And had we that Optick-Glasse of the true Galileus of him who reproachfully was called a Galilean by Julian the Apostate that Glass of righteousness and holinesse it would inable us to see more then yet we do or can do The Prophet prayed for his servant Lord open his eyes If we go into Galilee we shall see him and his Doubt 2. Esay 52.14 53.2 We see no such thing no vertue no praise every man hath good and bad in him save that bright Morning-Star But who esteemed him such as he was and is Answ They discern them only who esteem them according to their value who have seeing eyes who have the Optick of holiness and righteousnesse to whom God shews these stars as he did to Abraham It is
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
the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a
spouse for the Lord Jesus Christ First the Father teacheth and brings up Disciples under the law and then he directs them to Jesus Christ Seal the law among my disciples Esay 8.16 18 Gal. 3.24 Iohn 8.31 and 13.35 and 15.8 which are commended to Christ This law therefore is said to be a Schoolmaster unto Christ Now Christ receives those discipled by the Father and they become his disciples while they abide in his word Love one another and out of faith working by love bring forth much fruit Whence it evidently appears that what ever disciples may be said to be the Sons they were first the Fathers He framed them and fashion'd them by correction and instruction and so appointed them out for the Son The men that thou gavest me out of the world Thine they were Iohn 17.6 These the Father appoints out and gives to the son Hence we read of the Church in God the Father and in the Lord Jesus Christ in the Apostles Epistles unto the Churches to which he wrote Obs 3. Behold what is the best Reformed Church surely it can be no other than that which God himself reformes and corrects That congregation of men whom God hath reformed and fashioned anew in whom is the shape and form of God Axiom 2. The Lord prepared a wife for Jsaac The fulness of the holy word is wonderfull which truely cannot be exhausted by one translation and therefore by divine direction what one renders one way another turns another way and so a third and fourth according to the various signification of the Scripture and all true That which els where often meets us the same is here in the Text where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to correct prepare appoint and instruct The High and Low-Dutch hath Thou hast destined or appointed So Castellio as also our last Translation The Spanish French and Italian Translations as also our antient English Translation renders the word here Prepared So doth the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Praeparasti But the most ordinary use of the word in Scripture is to correct chasten or chastise and so it s rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bove fourty places of the Old Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX here use is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready and prepared Which the Etymologist tells us is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus in viam accordingly we find here in the Vulgar Lat. Preparavit paro is aptum facio instruo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aditum ceu viam aperire The LXX accordingly render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct or prepare by instruction To Prepare is a very generall word and alwayes in order to an end as here to the end cui or for whom the Lord prepared the virgin Preparation of the Church by the law of the Lord is seen in many acts which may be comprehended under these two generalls correction and instruction For whereas the Law is our Schoolmaster unto Christ Psal 94.12 God the Father instructs his disciples and nurtures them out of his Law and thereby prepares and fits them for Jesus Christ So the Lord does properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by instruction sets us in his way Esay 30.21 Thine ears shall hear a word behinde thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left What is the reason of so many preparations before the woman be brought to Isaac prepared she must be by correction prepared by instruction and again prepared she must be by Eliezer and the Angel or the Spirit of Gods preventing grace what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ The Church is to be prepared for glory Rom. 9.23 2 Cor. 3.17 18. Now there are degrees of grace and glory they who had repented Matth. 4.17 must again repent Luke 13.1 5. 2 Pet. 1.9 Revel 2.5 and 3.19 they are brought to Christ and purged Hebr. 6.1 yet fruitful branches must be purged John 15.2 Acts 5.31 Mal. 3.3 yea the sons of Levi. 2 Cor. 7.1 2. 1 John 3.1 3. Their pattern is the purity of God himself The Church to be presented unto Christ Ephes 5.27.3 is to be made a glorious Church without spot or wrinkle or any such thing Whereas therefore the defilements and blemishes are many in reason the washings and purgings of it the preparations of it must needs be also many Therefore among the principles of the doctrine of Christ ye read Hebr. 6.2 Esther 2.5 one to be the doctrine of baptisms and elsewhere ye read of divers washings This was figured by Esther Esther was brought up by Mordecai the son of Jair Esther is the hidden the invisible Church So Esther signifies one hidden and the virgin here in the text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden verse 43. This woman is brought up by Mordecai the bitternesse of contrition or teaching contrition both works of the Law the son of Jair that is illuminating enlightning or being enlightned Such is the Law She is preparing a whole year before she comes to Ahashuerus She is prepared by the oil of Myrth Oyl is a figure of the Spirit bitterness of spirit The Law is spiritual which writes bitter things against us that 's correction and by sweet odours 2 Cor. 2.14 that 's knowledge and instruction Hence it is said that John the Baptist Luke 1.17 must make ready a people prepared for the Lord. One of our best Criticks tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready and prepare are all one which he understands to be a pleonasme with which saith he the Hebrew Hellenistical tongue abounds Certainly a very learned man he was but herein much mistaken as many more are who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law Psal 94.12 Whom the spirit of Gods preventing grace figured by John Baptst receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life And being so prepared John commendeth them to Jesus Christ Thus John made ready or prepared a people prepared already for the Lord. Hence it is that John Baptist commends his disciples to Christ Joh. 1.35 36 37. and Joh. 21.15 16 17. Simon Peter one of them is called by our Lord Simon Bar-Joannis Simons Son or disciple of John Obs 1. If the Lord God correct and instruct the woman the Church then ought the Church to be corrigible and docible and to receive correction The Lord saith I will teach thee but be not like the Horse and Mule without understanding Ps 32.8 9. Obs 2. Who are the true Ministers of God serviceable to the father in the correction and instruction by
of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in bâ—iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti sâ—imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagnâ—n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also
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
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
old I am the Lord your holy one the Creator of Israel and your King I have not caused thee to serve with an Offering c. but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Esay 43.15 23 24. If the Lord be our King and so patient toward us let us suffer with him even to the death of every sin so shall we reign with him 2 Tim. 2.12 If we call him Father let us honour him Mal. 1.6 If he be our Shepherd let us hear his voice and follow him John 10. So will he bear us with his strength unto the habitation of his holiness Behold Exod. 16. Ver. 4. I will rain bread from heaven for you and the people shall go out and gather a certain rate every day that I may prove them whether they will walk in my law or no. Our Saviours words John 6.32 63. are a clear Commentary on this Text which this Translation obscures For in these words its evident the Spirit or finger of God points at a mystical understanding of the Bread from heaven when presently the Bread is called the Word For so what is turn'd a certain rate every day is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum dici in die suo The Word of the day in its day For what is more ordinary in Scripture then the Word of God to be compared to Bread Man doth not live by Bread only but by every Word that proceedeth out of the mouth of the Lord doth man live Deut. 8.3 which our Saviour citeth Matth. 4.4 Jer. 3.15 and 15.16 Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Whence it is that according to this Metaphor this Lord threatens a famine of this Bread Amos 8.11 I will send a famine in the Land not a famine of Bread nor a thirst for Water but for hearing the Words of the Lord c. Beside the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it be of a very large signification yet it reacheth not to what is imposed upon it here a certain rate nor does the margent help it the portion of a day Nor will the end which the Lord here aims at appear from that Translation which yet will be evident if we render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word The Word of the day in its day that I may prove them whether they will walk in my law or no. Which the speech of Job Chap. 23.12 makes manifest Neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my appointed portion By the words thus rendred we also understand our daily portion of heavenly food the word of the day in its day is our daily bread which we are taught to pray for Give us this day our daily Bread See more of this on Verse 16. This is the thing which the Lord hath commanded Exod. 16. Ver. 16. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus and Vatablus turn Hoc est verbum This is the Word So the Vulg. Lat. Hic est Sermo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Moses speaks of Manna and calls it the Word or that Word and in the verse before he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Bread S. Paul warrants this translation when speaking of the same Manna he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual meat 1 Cor. 10.3 Of this the true Hebrews must gather every man according to his eating an Omer for every man according to the number of their souls An Omer is Cibus diurnus hominis the daily bread which every soul prayes for and feeds upon even the bread of God which cometh down from heaven and giveth life unto the word So our Lord having interpreted the Manna here spoken of John 6.33 c. they who heard him said and let us say with them Lord evermore give us this Bread Thou shalt have no other Gods before me Exod. 20. Ver. 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken equivocally for that which is the true God blessed for ever and for that which the imagination feigns to it self to be a god and ascribes a Deity or something proper unto the true God thereunto as fear faith hope love c. What the man feigns to be a god is either some created thing or a mans own meer imagination it matters not whether For be it a creature or be it a fiction and invention of man the deity of that creature and fiction wholly depends upon the man and is indeed an Idol so that unless the man think it to be a god and have it for a god Animo non cogitante if he think it not so it is no god According to which sense the Apostle saith An idol is nothing in the world 1 Cor. 8.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translators is turnd other is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of two sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius one of many sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus strange and belonging to another Here they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other gods But whereas the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Posterior fuit tardavit moram fecit to be after to delay to be slow Since also the Lord the only true God justly claims all priority all precedency Esay 41.4 I the Lord the first and 43.10 Before me there was no god formed neither shall there be after me And 44.6 I am the first and I am the last and beside me there is no god And the like chap. 48.12 Revel 1.8 and 22.13 Since also all the reputed other gods are noted in Scripture for their novelty as Deut. 32.17 They sacrificed to Devils not to God to gods whom they knew not to new gods that came newly up Judges 5.8 They chose new gods c. Whence they are called gods made with hands molten gods gods of silver and gold c. I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to be rendred after-gods though I deny not but that they may be turn'd other also What is further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt have no after-gods before my face is diversly rendred as Coram me before me so Hierom Munster the French and Spanish Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside me so the LXX and the Chald. Par. Martin Luther Piscator and the Low Dutch Translations as also Castellio But is any thing more clear in the Hebrew then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Super facies meas upon my face so Arias Montanus turns the words Nor do I doubt but others would so have rendred them but that they thought fit rather to give the sense then the proper meaning of the words which seems somewhat harsh But if we consider what is the face
to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuriâ—ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Teâ—t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking
persons devotions and prayers shall be accepted of God being sanctified by the holy Ghost Rom. 15.16 If a soul shall sin through ignorance against any of the Commandements of the Lord concerning things which ought not to be done Levit. 4. Ver. 2.13.22 and shall do against any of them I have three exceptions against the translation of this second verse whereof two are common to verse 13. 22. 1. What is here rendred against any of the Commandements is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis of all the Commandements 2. What they put in a Parenthesis concerning things which ought not to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not be done 3. What is turn'd against any of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of them 1. What a difference is here in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the significations reckoned up by Grammarians doth not signifie against nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie any unless joyn'd with a negative as Exod. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies omne opus i.e. ullum that is as our Translators turn that place well thou shalt not do any work 2. What reason had they to put those words in a Parenthesis concerning things which ought not to be done And what need was there of that supplement concerning things I suppose to make the best of it it might be this pious consideration whereas these words the Commandements of the Lord come immediately before if these words which ought not to be done shold so follow there might be an ill inference made viz. That some of the Commandements ought not to be done But they well knew that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a negative precept as an affirmative as the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-do an affirmative precept and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-thou shall not do a negative precept so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept or Commandement is common unto both Yea themselves elsew where so render the words without scruple as Psal 15. wherein there are more negatives then affirmatives yet they conclude the Psalm he that doth these things shall never fall Zach. 8.16 17. These are the things which ye shall do c. where there are things to be left undone which the Lord saith he hateth Yea although the Decalogue or Ten Commandements are more of them negative then affirmative yet how ordinary is it with the Lord to enjoyn us to do his Commandements For to do them is to obey them whether affirmative or negative 3. What they turn against any of them is from one of them And ver 13. If they have done some what against any of the Commandements whereas the Hebrew words are if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all c. And again verse 22. If the Ruler hath done somewhat against any of the Commandements c. the words are to be rendred as before if he hath done one of all c. In these places the note of universality all the Commandements and the singularity of the breach and violation of one of them are both slur'd and vanish in conceptum confusum into an obscure indefinite How much better hath the Tigurin Bible expressed both in ver 2. If a soul shall sin through errour in cunctis prohibitionibus Domini quae fieri non debebant ipse verò unum ex illis fecerit c. In all the prohibitions of the Lord which ought not to be done but he hath done one of them c. So Vatablus So Luther also mentions one of the Commandements and two Low Dutch Translations Pagnin also and Tremellius Piscator and the French Bible I note this the rather because of that almost general neglect of Gods Commandements held by some not to belong to a Christian man by others to be impossible to be kept through the grace of God by any man and this opinion amounts to the same in effect with the former whereas these three verses beside manifold other Scriptures forcibly prove that as the Lord requires both of the Priest and the People of the Ruler and all and every one under his power an universal regard to be had to all and every one of his Commandements so he supposeth that all and every one of these have respect unto all the Commandements of God and to every one of them in that he prescribes an offering in case any one of them hath broken one Commandement and that out of ignorance and errour And certainly the like care and observation yea greater ought to be had by us Christians in respect of all every Commandement of God For although it be now almost commonly believed that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience in regard of that which was required of them who lived under the Law that assertion is altogether groundless and untrue which yet therefore hath obtained belief and approbation amongst most men because it is easie For they love an easie religion a-life Proclives à labore ad libidinem men by corrupt nature hate what is hard and difficult love their ease But the Gospel indeed requires more obedience of us then the Law which may appear as by that which our Lord affirms Except your righteousness exceed the righteousness of the Scribes and Pharisees which yet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict Heresie as the Apostle calls it Acts 26.5 ye shall by no means enter into the kingdom of heaven Matth. 5.20 As also by our Lords exposition of the Law that the obligation of it reacheth to the soul and spirit Matth. 5.21 c. Yea the penalty of disobedience to the Gospel is more grievous then that for the breach of the Law For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Hebr. 2.2 3. and 10.28 29. He who despised Moses Law died without mercy under two or three witnesses How much sorer punishment shall he be thought worthy of who hath troden under foot the Son of God c. And great reason there is For where the Lord hath given more grace he may justly expect more obedience and duty from us according to our Lords rule of equity Luke 12.48 Let us well consider this O Reader who ever thou art and let us conscientiously regard every one of Gods Commandements and take great heed lest we break any one of them since he who breaks but one Commandement is guilty of all James 2.10 As in a copulate Axiom saith the Logician one false part renders the whole Axiom false And a Chrystal Glass or Mirrour though broken but in one part yet the whole Glass is said to be broken And one breach made in the Glass of righteousness the holy Word of God
renders the whole broken Thus divers books of Scripture are knit together by copulatives in their beginnings as the books of Moses Exodus with Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these c. So Leviticus with Exodus Numbers to Leviticus The book of Joshua to Deuteronomy Judges to Joshua Ruth to Judges Samuel to Ruth and divers other making the whole Scripture as it were but one large copulate And so many of the Ten Commandements are knit together as Thou shalt not kill neither shalt thou commit adultery neither shalt thou steal neither shalt thou bear false witness against thy neighbour neither shalt thou covet thy neighbours wife c. Deut. 5.17 21. And thus the multitudes of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8.12 are united as with manifold links whereof if one be broken the whole will and law of God is infringed and violated And the authority of the Law-giver is slighted which is the Apostles reason for he who said Thou shalt not commit adultery said also Thou shalt not kill James 2.11 O how careful of these things were the Ancient Doctors of the Jewes Church They accurately summ'd up the numbers of Gods Lawes and divided them into affirmative and negative The affirmative precepts they found to be two hundred forty eight correspondent unto the same number of bones in a mans body Which as they are the strength of the mans body so are the spiritual Commandements and Lawes of God the strength of the inward man As David acknowledgeth Psal 138.3 Thou hast fortified me with strength in my soul And therefore when the Lord was now about to change Abrams name to Abraham he commanded him Walk before me and be perfect Gen. 17.1 5. And then called him Abraham which name contains the same number in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. total 248. Whence the Lord testifies of Abraham that he had kept his Charge his Commandements his statutes and his Lawes Gen. 26.5 The negative precepts are 365 answerable to the number of Nerves and Ligatures in mans body as the Anatomists have observed By these are united the forees and powers and strengths of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So we read Ezech. 37.1 10. that the sinews joyned bone to his bone and then the spirit entred into the whole body And our obedience hereunto must be perpetual as figured by the dayes of the year of the same number 365. Of all these ten only were written in the Tables which God gave to Moses Exod. 34.28 as being the radical and principal Commandements unto which all the other may be reduced And these are fitted to the number of our fingers the instruments of our work And hence all Nations reckon by the number of Ten as the most determinate and full number and then begin again The reason why the Lawes of God were thus multiplyed appears from the necessity of man to whom these Lawes were given and the great goodness and mercy of God the Lawgiver Mans necessity was great he had a grievous fall even from Heaven to the Earth even from an heavenly minde and affections unto both earthly from wisdom to foolishness ignorance and errour from rectitude and uprightness to obliquity and crookedness from one to many from the Creator to the creatures When therefore the man hath lost his happiness in the one and only God he seeks and hunts for it among the many creatures According to what the Wiseman saith generally of all men Eccles 7.19 God made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is appellative not proper God made thee and me and every person upright as appears by the opposition following but they have found out many inventions He is said to have forsaken the fountain of living waters Jer. 2.13 There must therefore have been some time when he enjoyed it and had union with it He is said to be alienated from the life of God Ephes 4.18 Sometime therefore he lived that life He is said to have fallen and therefore sometime he had stood Now being fallen from unity and uniformity to multiplicity division partiality distraction discord disagreement of minde fansie thoughts understanding heart will affections all these divisions and partialities both one from other and in our selves hence appears the great necessity of a manifold law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole So that these many lawes are a certain badge and evidence of that manifold misery whereinto we are fallen For as Plato reasons Where there are many Physitians it followes that the people must have many diseases And where there are many Lawyers there must be many strifes and divisions so we may reason That where there are many Lawes there are many breaches of Lawes and where there are many remedies many healing doctrines as the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curing or healing doctrine 1 Tim. 1.9 there must also be many spiritual maladies 2. Other reason there is from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 that manifold wisdom grace and goodness of God who proportions unto the mans manifold sins and miseries a manifold law So that there 's not any good work the man can do but among the manifold affirmative precepts there 's a law and a rule for it Nor is there any sin that the man commits but among the manifold negative Commandements there is a prohibition of it These Commandements of God are sometime delivered in full decalogue sometime contracted into a lesse number as Deut. 10.12 Sometime to a less then that Zach. 8.16 and yet to a less number Mich. 6.8 The same upon the matter with what we read Matth. 23.23 Yea our Lord reduces them to two Matth. 22.36 40. Can they yet be brought to a less number Rom. 13.9 10. Love is the fulfilling of the Law All the Commandements affirmative and negative are contracted into one O consider this who ever love God and his righteousness who have been long busied about the multitudes of Gods Lawes Let us have respect unto all the Commandements Psal 119.6 And surely as Gods righteousness thrives in us he will abbreviate and make short his Commandements Rom. 9.28 The end of the Commandement is love out of a pure heart and a good conscience and faith unfained 1 Tim. 1.5 that most excellent way 1 Cor. 12.31 which is violently broken from the 13th Chapter Wherein S. Paul tells us what that most excellent way is even Charity greater then Faith and Hope ver 13. That bond of perfection Col. 3.14 that new and old Commandment Love that we walk after his Commandements 2 John 6. the new and old way wherein if we walk we shall finde rest unto
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-heâ—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
the Vrim the illuminations or manifestations according to the LXX whereby God reveales and declares his will and the Thummim the perfections or consummations of that will in us when we serve him as Joshua exhorts Israel Josh 24.14 in perfection and in truth as the Greek and Vulg. Latin turn Thummim in integrity These are the gifts of God according to what S. James saith Every good giving and every perfect gift there 's one of them is from above and cometh down from the Father of Lights there 's the other And of all other they are the most perfect gifts as we may esteem them by the receivers of them the most principal parts of man his minde and will And what accomplishes and beautifies the minde but the divine wisdom that 's Vrim illuminations And what rectifies and fortifies the will in good purposes intentions and actions but rectitude and integrity That 's Thummim perfections Happy thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will and the perfections and consummations of it whereby they are conformable unto the will of God! These are to be received by faith by which we receive every good giving and every perfect gift from the Father of Lights And therefore Moses first put on the breast-plate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulg Latin turns Rationale the Informer and Director of the judgement and therefore it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast-plate of judgement Exod. 28.30 Indeed the Directory of Judgement and Counsel being a figure of Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word and Reason whole name is Counseller Esay 9.6 And therefore good reason there is that in Him should be the Illuminations and Perfections And therefore Moses put into the breast-plate illumination and perfection For the breast-plate as it signifies Christ himself so faith in him whereby we receive these things which are freely given to us of God for so S. Paul cals it the breast-plate of faith and love 1 Thes 5.8 And because the Righteousness is obtained by faith it s called also the breast-plate of righteousness This breast-plate of faith was to be fastned unto the Ephod Exod. 28.28 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superhumerale the ornament of the shoulder whereon we bear burdens and what is that but Patience which therefore is to be joyned unto the breast-plate of faith that so through faith and patience we may inherit the promises Hebr. 6.12 and 10.35 36. But alas the Vrim and Thummim was lost at the Babylonian captivity Ezra 2.65 And the Church in Babylon 1 Pet. 5.13 loseth her light and perfection by Babylonian confusions debates and strifes for the truth is lost by contending for it 2 Esdr 5.8 9. 1 Tim. 1.5 6 7. whence it is that the god of this world blindes the mindes of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 And because men depart not from iniquity they understand not the trnth Dan. 9.13 Yea the Thummim or perfections are so lost that it s almost a sin to say there is a possibility left of finding them But Nehemiah when the Vrim and Thummmim were missing he put the people in hope that there would be a time when a Priest should stand up with Vrim and Thummim Nehem. 7.65 And the Lord hath left such a consolation unto his people so Nehemiah sounds a Comforter of the Lord that if they make use of such means as the Lord hath vouchsafed unto his church the illuminations and perfections may be recovered The Prophet in order hereunto puts us in a method and way of obtaining them Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in Horeb with the Statutes and Judgements Then the Lord promiseth to send Eliah the Prophet before the coming of the great and terrible day of the Lord and he shall turn the heart of the fathers to the children c. This Eliah is not to be understood of John Baptist only for he did not accomplish that work which Eliah was to do viz. to restore all things as our Lord foretels Matth. 17.11 12. where speaking of one Eliah he saith he shall come and restore all things and then addes concerning John Baptist that he was already come So that by the doctrine of the Law and the doctrine of Repentance and conversion we are brought unto an holy fear of God and upon such as fear Gods name the Sun of Righteousness Even that true and greater Light which comes after the less John 1.8 9. ariseth and is indeed the High Priest who stands up with the Vrim and illuminations inlightning our mindes with the understanding of Gods will that we may be light in the Lord Ephes 5.8 The LXX Nehem. 7.65 have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall rise importing Christs Resurrection that he should arise from the dead and shew light unto the people and to the Gentiles Acts 26.23 And he hath the healing under his wings whereby he cureth all our backslidings Jer. 3.22 rectifies and strengthens our wills to perfect and consummate the Lords will and to make us perfect and compleat in all the will of God Col. 4.12 For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world But the powers vertues and influences of God and his divine nature are communicated unto us by the Sun even by Jesus Christ the Sun of Righteousness he brings with him the heavenly light and healing power the truth of that Apollo whereof the Poets have made a Fable and all perfection and all the fulness of God Ephes 3.19 I will be sanctified in them that come nigh me and before all the people Levit. 10. Ver. 3. I will be glorified These words In them that come nigh me answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators though they express in many words yet they give not the full meaning of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not onely such as come nigh unto God and make address to him by offering sacrifices as Levit. 1.2 but they especially who in relation are neer unto him as his Priests are in a peculiar manner And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.17 1 Kings 8.46 neer in place neer in dignity and honour as Esther 1.14 as the seven Princes to Ahasuerus Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative neerness as of consanguinity blood and kindred Exod. 32.26 Levit. 21 2 3. as of friendship Job 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my kinsfolk which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my friends In such a neer relation are the Lords Priests unto him who are here called by the same name 〈◊〉 〈◊〉 〈◊〉
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
Childe hee 'l complain to his Father though he the poorest and meanest subject It is a duty that children never live to out-grow a debt that they can never fully pay though they be ever paying it as it is said of the childe sequiturque patrem non passibus aequis The thankfull childe follows his father but with unequal steps Now since the Obligation is so great the greater is their sin who 1. in opinion or 2. practise undervalue and slight this Commandement of God touching honour unto parents and the Ratification of it 1. In opinion as they who under pretence of honouring God slight and neglect their parents This was that which our Lord blamed in the Scribes and Pharisees Mat. 15.4 Where having recited the Commandement of God and the penalty due to those who break it but ye say saith he whosoever shall say to his Father or his Mother it is Corban a gift given and consecrated unto God wherewithal thou mightest be holpen by me such an one shall be free from honouring nourishing clothing supplying the wants of his Father or Mother But should not Gods worship and service you 'l say be so dear unto us that it ought to be preferred before our father and our mother Men are wont in this and other cases to plead for God such as they conceive him to be Some there are who think that God sees as man sees and that he is much taken with beautiful out-sides of Temples made with hands and to such use was that Corban of which our Lord speaks for reparation of the Temple And for this the Scribes and Pharisees were zealous and so zealous that they preferred it before the Commandement of God They knew not nor do many know or at least they consider not that to do justice and judgement is more acceptable unto the Lord then Sacrifice Prov. 21.3 To obey is better then Sacrifice and to hearken then the fat of Rams 1. Sam. 15.22 So that our obedience unto the Moral Law of God our love to our neighbour our honour unto parents is more pleasing unto him then all his ceremonial worship and service Because the Kingdom of God consists in righteousness peace and joy in the holy Ghost and in these things consists our service of God and Christ acceptable before God and men Rom. 14.17 18. Yea without brotherly love there is no love of God For he that loves not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Therefore our Lord dispenseth with his own service when the brotherly love is wanting till it be fulfilled leave thy gift at the Altar and go first and be reconciled unto thy brother and then come and offer thy gift Matth. 5.24 2. The more are they to blame who by their practise violate this duty a sin very rife among us and to be accounted among those which have brought the wrath of God upon us in these last dayes For the Prophet puts this sin among others in the Catalogue of those which brought the national judgement upon the people Ezech. 22.7 In thee they have set light by father and mother that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight of honour due unto them they performed not It is a sin that is extream frequent in this City God avert from us that judgement which he threatned and inflicted on his ancient people for this sin That for this and like sins he would burn them like dross in his Furnace Verse 19. 22. And therefore it is a sin worthy that punishment which the Lord hath denounced great as the reward is great For this is a rule consonant unto sound reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Matth. 23.23 are ratified by the heaviest punishmants Such is the capital punishment due to the breach of this Law Exod. 21.15.17 And we may read the like Deut. 21.18 21. and 27.16 Prov. 30.17 Whence it is that he seems to appeal to our equity whether his sentence be just or not For having said When any man shall curse his father or his mother let him die the death he presently repeats the crime He hath cursed or set light by his father or mother his blood shall be upon him The evidence of the fact justifies the sentence of God We finde like appeals made elsewhere Gen. 49. Jacob now about to deprive Ruben of the birth-right Thou art my first-born saith he and the beginning of my strength c. thou shalt not excel because thou wentest up to thy fathers bed thou didst dishonour and slight thy father then defiledst thou it Then as it were making an appeal to any who should judge whether his sentence were just or not he adds he went up to my Couch v 4. Thus the Lord now denouncing judgement against Moab Esay 16.7 Moab shall howl for Moab we have heard saith he of the pride of Moab then turning as it were to any one who would judge of it he addes he is very prowd The like we may finde Jer. 44.9 10. Ezech. 13.3 6. Let the people of God be warned of this judgement perform the duty required and so expect the promise made even long dayes dayes of eternity in the land of the living It s the first Commandement with promise It s reckoned by the Jews in the first Table whence the duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety which is proper unto God so the Apostles phrase sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew piety at home to be pious or godly toward ones own house which he presently explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the Parents which is good and acceptable before God 1 Tim. 5.4 Yea great is the reward of such piety a lasting an everlasting reward Jer. 35.18 19. There shall not a man be cut off from Jonadab the son of Rechab one who shall stand before the Lord for ever Josephus tells us that these Rechabites were a race of pious and holy men from a long time whom he describes Antiq. lib. 18. cap. 2. And what is become of them now They were called Esseni and Asidaei whereof we read mention made 1 Mac. 7.13 and elsewhere But surely these were not nor are to be understood only according to the flesh no more then Israel is but according to the Spirit So that they who reverence obey and support their parents they are the true Asidaei the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious holy merciful ones And these are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 35.2 the Rechabites the sons of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rides in glory and triumph upon the word of truth meekness and righteousness Psal 45.4 Who rides-on conquering and to conquer Revel 6.2 and his spiritual children conquer with him and through him and so reign with him For the Law is spiritual and the words have their spiritual meaning For is not God thy Father who bought thee Hath he
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
thy God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who searcheth and knoweth the heart and the reins pretend not inability infirmity and weakness Thou hast power to choose if thou be a Believer whether thou wilt walk in dead works or walk with the living God In te est stulte Fool it is in thy power through the preventing guiding and assisting grace of God But so much for answer to this objection Come we now to consider what may be collected from hence for our instruction Hence we learn that 1. The names of Fortune Chance Casualty Accident Hap c. ought not to offend the people of God For since the Scripture it self useth this language and the only wise God condescends in this manner of speech to speak to us why should we be scrupulous or doubtful whether we should so speak yea or not Only that conceit be far from us that we should think any event fortuitous or casual in respect of God but that he foresees and wisely disposeth and ordereth all things which seem fortuitous casual and accidental unto men But more of this anon 2. Hence we may note that the Commandements of God are a way Where by the Commandements of God we understand not only the Decalogue or Ten Commandements but as the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law largely as Psal 19. and often elsewhere for divine doctrine and the revelation of Gods will in his Word And so the Gospel also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way Acts 9.2 and often elsewhere And that 3. Being a Way it hath divers stages parts degrees many sins to be departed from many vertues and graces to be walked in many enemies to be subdued 4. The walking with God in the way of his Commandements in truth and with a perfect heart is the whole business of Gods people and what he requires and expects of them 2 Kings 20.3 Yea this is the whole duty of man Eccles 12.13 Or indeed the whole man as the words import 5. Walking is Motus progressivus a progressive motion a proceeding from grace to grace from vertue to vertue It is Motus continuus not forward and then backward again that 's not one but divers motions Some works there are which being intermitted all that is done is lost And such is our walking in Gods way if interrupted and broken off If the Nazarite make himself unclean by the dead all the dayes that were before shall be lost because his separation was defiled Numb 6.12 And if a traveller in Gods way run well for a time and then pollute himself with dead works all his labour is lost he must begin again 6. It is possible for Gods people so to walk through the grace of God without whom we can do nothing and through whom we can do all things Phil. 4.13 that they may keep his Commandements and do them 7. It s possible also that Gods people may not walk with God in truth and with a perfect heart but that they may diversly contrarily tasually and at all adventures with God 8. There is no antecedent necessity determining us to walk or not to walk with God in the way of his Commandements 9. The Lord takes notice of the frame and disposition of our heart whether we be with him or against him and if with him whether with purpose of heart or by chance only 10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements in this later part of time when so many winds of doctrine blow when so many wayes lie opposite disparate contrary one to other and we see so many walking in these opposite disparate and contrary wayes judging censuring and condemning one another stat incertus qua sit sibi nescit eundum How shall the unexperienced traveller do who sincerely would but knowes not how to hit upon that way wherein he may walk with God This hath been the case of many and possibly may yet be the condition even of some of you It was it seems the doubt which troubled some in the Prophet Jeremies dayes For thus he directs the people Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall finde rest for your souls If the Lord point those in Jeremies dayes to an old way it must be a very old way indeed We must look for it among the paths it seems it is not a broad beaten road that broad way leads to destruction But we inquire for Gods way wherein we may walk with him to life everlasting It s found among the paths it s a narrow way And it seems there are many narrow wayes many affected and chosen strictnesses and strait wayes which are to be found in every divided judgement One or other is strict and religious in his own chosen way But are they not paths narrow paths cut out of the broad way Our search is for Gods old way his old path wherein Enoch is said to have walked with God Gen. 5.22.24 and Noah Gen. 6.9 But yet we finde not what that way was The Lord himself will teach us it Gen. 18.19 It is that which Abraham our father taught his sons to walk in the way of the Lord to do justice and judgement This is that old way wherein Abraham walked with God as himself testifies of him Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my statutes and my lawes All other wayes they are of yesterday But we walk by faith you 'l say And did not Abraham who is the father of the faithful But we walk in love and it s an old Commandement saith S. John And did not Abraham walk in love when he kept the Commandements of God How else could he keep them Exod. 20.6 they that love me and keey my Commandements and faith works by love And by faith and love Abraham walked with God in his statutes kept his Commandements and did them And this is the way we enquired after the first we finde commended to us Gen. 18.19 and the same the last with a blessing annexed unto it Blessed are they that do his Commandements that they may have right to the tree of life and may enter in thorow the gates into the City Revel 22.14 Justly therefore are they hence reproved who walk by chance with God sometimes very hot and zealous and sometimes again as cold as in a feverish and aguish distemper unevenly and inordinately like their pulse Yea quasi aliud agentes as if the service of God and walking with him to all well pleasing were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a business only by the bye O the preposterous heart of man how perverse and untoward is it pursuing vain and transitory things with all eagerness and earnestness neglecting and slighting things lasting and everlasting making those their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their main and principal business these their 〈◊〉
or being fallen return not into the way of righteousness and persevere therein Consider I beseech you what the Apostle saith to the Hebrews in this condition It is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good Word of God and the powers of the world to come if they shall fall away to renew them again to repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 6.4 5 6. And to the same purpose the same Apostle writes Chap. 10.16 17. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a fearful looking for of judgement c. Consider also what comfort it can be to us that we receive as we daily do our outward good things as Abraham told the rich man Luke 16.25 when we enjoy them Cum irato Deo when they proceed not from Gods good will toward us or his purpose to do us good but as it were by chance yea out of the fury of Chance An ingenuous childe joyes not in all his father gives him unless he have it with his blessing And what joy or comfort can we take in what ever our heavenly Father gives us if it come not with a blessing If he gives us rain from heaven the former and the later rain in their season with what comfort can we receive them unless they be showers of blessings Ezech. 34.26 But as the threaâ—nings and terrours of the Lord are the greatest to those who walk at all adventure with their God and forsake his way so are the promises proportionable to those who walk with God with full purpose of heart All the promises of God both of temporal and spiritual blessings are made unto those who are obedient unto him and walk with him as I shewed before Yea to walk with God in the way of his Commandements is such a universal duty as abundantly rewards it self For in keeping of them there is great reward Ps 19.11 Fear not Abraham I am thy shield and thine exceeding great reward Gen. 15.1 and 17.1 I am the Almighty God walk before me and be thou perfect What ever can be added unto this it s less Wherefore let blinde Homer make Fortune a goddess let the purblinde Heathen worship the goddess of blinde Homers making They that make them are like unto them so is every one that trusteth in them Psal 115.8 Let the false Christians whose iniquities have blinded them walk by chance with the true God as for us let us walk with the Lord our God with full purpose of heart But how shall we walk with our God with full purpose of heart in the way of his Commandements 1. Hate every false way Psal 119.104 2. Can two walk together and not agree Amos 3.3 Agree with thine adversary quickly while thou art in the way with him Matth. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well-minded bear a good will consent unto the Law that it is good that 's thine adversary The Law cannot consent to thee while thou walkest in a way that is not good The Law cannot remit one jot or one tittle of its strictness and therefore that cannot agree with us in our evil way we must go out of every evil way and agree with it And there is the same reason of the Prophets as the Lord saith to Jeremy Chap. 15.19 Let them return unto thee but return not thou unto them When the government of Rome was changed from a Monarchy to a Republick under Consuls and Lawes the young men of the City attempted to recover the former government Livy tels us one of their reasons among others That Kings might be of a flexible disposition but Legem esse rem inexorabilem but the Law is inexorable And certain it is the Law of God and his Prophets they are inexorable inflexible They cannot consent to us in any evil way therein they are enemies unto us we must consent unto them in the good bear good will unto them So the Apostle in the person of one in that state I consent saith he to the Law that it is good Rom. 7.16 And so do them 3. Psal 110. Ver. 3. Luke 2. Ver. 14. Continue in that good will until the power come Thy people shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingnesses exceeding willing in the day of thy power For Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the old reading of that Text which Hierom therefore turn'd Hominibus bonae voluntatis to men of good will 4. Follow that great example which Christ hath given us that we should follow his steps 1 Pet. 2.21 Follow that great light who is the way the truth and the life He who followes him shall not walk in darkness but shall have the light of life John 8.12 5. Walk in that most excellent way 1 Cor. 12.31 which is ill divided from the first verse of the next Chapter where we learn what that excellent way is even love or charity that way wherein there is no stumbling John 11.9 1 John 2.10 That way of holinesse wherein the wayfering men though fools shall not erre Esay 35.8 That way wherein and whereby we keep the Commandements of God Exod. 20.6 So shall we run the way of Gods Commandements when he shall enlarge our heart Psal 119.32 Now unto him who is able to keep us from falling and to present us faultless before the presence of his glory with exceeding joy to the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen Jude v. 24.25 Numbers Every male by their poll from twenty years old and upward Numb 1. Ver. 3. all that are able to go forth to war in Israel thou and Aaron shall number them by their Armies The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle and their march toward the land of Canaan wherein although many things of various argument are delivered yet because the principal matter spoken of is the numbering of the people which is twice commanded and accordingly performed Chap. 1. and 26 of this Book as once before Exod. 30.12 therefore this Book according to the title of it in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Numbers As for the special handling of the Text let us first enquire into the translation of it which seems not to be so right as were to be wished For although all they who went forth to war in Israel were supposed able and were numbred yet in the words before us nothing in the Hebrew text answers to able nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie war nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place properly signifie to number onely So that against the translation of these words there lies a threefold exception
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
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
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
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 declarâ—â— 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
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 â—â—â—â—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
Or which borders upon that corrupt principles of false Christianity That the duties of the Moral Law belong not unto them who are in Christ as they fansie themselves to be That God will see no sin in them That all things indeed are theirs and that they who are thought to be the true owners of them are but intruders and usurpers That sin is unavoidable and that it is impossible to cease from sin though by the power of God yea by the greatest power that can be given to man in this life That solemn agreements and covenants between man and man are but covenants of works That we must not hope to be justified by our own works though they proceed from the spirit of God but by faith in Christ That he has been just for us and done all things that we are commanded to do 1600 years ago and has suffered the punishment due to us for our not doing them That the very best works we do are sins That cheating cousening deceiving circumventing fraudulent dealing overreaching of all the sins that men commit the very worst of them are but infirmities in the Saints what ever they are in other men From these corrupt principles and such as these men work and for one end men work to be rich in this world and by the abuse of these riches to take their ease in their old age eat drink and be merry as our Lord discovers the rich mans reasoning Luke 12.19 So violent men argue Prov. 1.11 12 13. Wisd 2. In like manner the deceived heart is inticed by hope of stoln waters Prov. 9.17 and bread of deceit Prov. 20.17 So that the true reason of all deceit and violence and wrongful dealing among men who pretend religion is corruption of doctrine and may be referred to it directly and demonstratively as to the proper source and Fountain of it Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speak unto us smooth things prophesie deceits Jer. 5. the last ver The Prophets prophesie lies c. and the people love to have it so But who sets the false Prophets a work who but the Abaddon and Apollyon the destroyer the author of violence and wrong who but the same subtil Serpent who deceives all the world Revel 12.9 who is called in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deceiver What therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil are indeed to be referred to the good or evil spirit As the Apostle saith of the good spirit all these things saith he worketh that one and the self-same spirit 1 Cor. 12.11 So on the contrary all these evil things worketh the evil spirit which fils men with all unrighteousness deceit and violence Rom. 1.29 And because the universal and first cause cannot be idle we shall finde him giving those up to a reprobate minde Rom. 1.28 who refuse to retain God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their experimental knowledge ver 28. O that men and women the Lord here speaks of both could or rather would yield to be disswaded from their gainful sins This Scripture reacheth all as well on the military profession as the civil state as well the Souldier as the Citizen The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man especially those sins of injury and wrong done one to another for gain and advantage sake whether by violence or deceit John Baptist saith to the Souldier do violence to no man accuse no man falsly and be content with your wages S. Paul saith to the Citizen especially let no man go beyond and defraud his brother 1 Thess 4.6 Vend not false wares Put not Quid pro quo Set not forth the refuse for good Amos 8.6 Set not your clothes nor your consciences too much upon the tainters Do not falsifie the ballance by deceit Use no false weights false measures false balances false coynes false lights Get not your treasures by a lying tongue Prov. 21.6 Officers use no false accusation forged cavillation Luke 19.8 Exact not undue fees Do not falsifie your trust Work-masters Grinde not the faces of your poor workmen whose labour is your gain Delay not detain not defalcat not his due Pay him clear off Keep him not obnoxious to thy work and service by withholding part of what thou owest him Covet not thirst not after a long mornings-draught out of his dear earnings out of the swet of his wife children servants who want that for their necessary support which thou causest thy workman wastefully to spend at the Tavern Alehouse or Gaminghouse These are crying sins which enter into the ears of the Lord of hosts James 5.4 who is the avenger of all such 1 Thess 4.6 These are some of all the sins of man Some of our Cities sins O that we considered aright how contrary these things are not only to our Christian presession as hath been shewen but also to the very light of nature Would it not shame us to hear this out of the mouth of an Heathen man as he is accounted Detrahere aliquid alteri 〈◊〉 hominis incommodo suum augere 〈◊〉 inagâ—◠〈…〉 mors quam paupertas quà m deloâ— quà m caetera quae possunt aâ—t 〈◊〉 accidere aut rebus externis To take some what from another and one man to increase his own profit by the disprofit of another it s more against nature then death then poverty then grief then what ever else can befal the body or outward estate So Tully and much more to the same offect 2. 〈◊〉 possible that a man or woman may commit some one or other of all the sins of man to trespass a trespass against the Lord. This expression to trespass a trespass ought not to seem strange unto us that the Nown of the same Verb is repeated with it as gaudere gaudium pâ—gnare pugnam vevere votum militare militiam which the N. Test hath made familiar as to war a good warsure 1 Tim. 1.18 to fight a good fight 2 Tim. 4.7 What some say that the sin committed against man is here said to be committed against the Lord in regard of his denial or oath Levit. 6.2 3. It hath some truth in it But in other sinnes against men where no denyal or oath is interposed the sin yet is said to be committed against the Lord as Gen. 38.7 8. and 39.9 Sins committed against men are committed also against God 1 Cor. 8.12 The 2 Tables of the Commandments are said to contain laws teaching our duties toward God and toward our neighbour Which is not so to be understood as if the soure first Commandments adequately contained our duty towards God and the six last our duties toward men For without doubt the six last contain our duty towards God also and forbid the breach of it Our heavenly Father is to be honoured according to the fifth Commandment And spiritual murder as by
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
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
we must not come at or unto a dead soul we must go out of the world as the Apostle reasons 1 Cor. 5.10 To go in unto a dead soul is to have intimacy with it as Jacob speaks Gen. 49.6 O my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word enter not into their secret Hence it appears there are dead souls For what is the natural death but the separation of the soul from the body And what is the spiritual death but the separation of the spirit of life from the soul according to what the Prophet speaks The soul that siuens that shall die Ezech. 18.4 For sin when it is perfected bringeth forth death James 1. And as the man is said to die of some one disease or other or of some wound or of old age even so the soul dies Thus the false teacher who consents not to wholesome or rather healing words 1 Tim. 6. v. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of our Lord Jesus Christ and the doctrine which is according to godliness he is proud knowing nothing but doting so our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sick about questions and strifes of words And it is a deadly sickness for it followeth whence cometh envie and that slayeth the silly one Job 5.2 Yea envie is like the foul disease the rottenness of the bones Prov. 14.30 A consumption of the soul so Wisd 6.23 Neither will I go with consuming envie wrath is a feverish distemper that gives place to the destroyer Ephes 4. Covetousness is a dropsie Quò plus sunt potae plus sitiuntar aquae As much he drinks so much he thirsteth still And prodigality is a flâ—â—â— and looseness of life For the prodigal yong man was dead of it saith his father when he spent his substance with riotous living Luke 15.13.32 And there is the like reason of other spiritual diseases O that men would impartially look into their own spiritual estate and judge concerning themselves whether their souls be dead or alive It is of greatest importance whether so or not For he who hath not the spirit of life and spirit of Christ he is none of his Rom. 8.9 And we are saved by his life Rom. 5.10 We enquire not now into signes of the vegetative sensitive or rational life but what characters we finde in our selves of the divine life or life of God according to which the soul may be said to live If there be no sense or exercise of sense we know that naturally the man is dead at least if his taste if his touch be gone if he taste not that the Lord is gracious Phil. 1.9 I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all sense If there be no breathing there is no life if the heart pant not breathe not after the living God Cain hath then killed Abel the self love hath slain the breathing from and towards God Gen. 4. I place not talk and speech among the signes of life It s possible there may be a great deal of holy talk and yet but talk which our Lord the wisdom it self seems to wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O generations of Vipers the word is plural how can ye that are evil speak good things Matth. 12.34 A man may live though he be speechless the true speech is from the life of God Matth. 12. v. 34. Psal 65.1 he that speaks as the Oracles of God 1 Pet. 4.11 Silence is praise to thee saith David Psal 65.1 though ours turn it otherwise the silent persevering in well doing best praiseth and pleaseth God Psal 50.23 Psal 119.175 O let my soul live and it shall praise thee The Nazarite ought to come unto such living souls and his soul shall live 3. All the dayes that the Nazarite separates himself unto the Lord he shall come at no dead soul What dayes of separation were these The learned Jews have caught that the time of the Nazerites now was thirty dayes a whole Moneth and this they understand to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. He shall be holy because in that word the number of thirty is contained Howbeit this was to be understood if he vowed himself a Nazarite and named no certain number of dayes Of these dayes we understand Acts 21. v. 26. Acts 21.26 where S. Luke mentions the accomplishment of the dayes of purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this word Purificationis whereby Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius excepts and we may as well except against the same word here Englished purification and for the same reason Because purification is properly of those who were before unclean and impure whereas the Nazarites here mentioned had vowed against all uncleanness and had kept themselves pure and holy to the Lord. In place of it we may put sanctification There is reason enough for this in the precept He who gives it is Lord of all our time Herein the Christians vow of spiritual Nazariteship exceeds that of the Law That of the law might be temporary as for 30 dayes but our vow in Baptism whereby we are initiated into the Christian Nazariteship is a vow of far greater abstinence as to forsake the Devil and all his works the pomps and vanity of the wicked world and all the sinful lusts of the flesh 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements and walk in the same all the dayes of our life O ye Nazarites ye who have separated your selves to the Lord come not at a dead soul all the dayes of your life It is the soul and spirit that is mainly to be heeded The holy Scripture reckons persons by their souls as Gen. 12.5 all the souls they had gotten in Haran and 46.26 all the souls that came with Jacob into Egypt and many the like whereas we account men rather according to their bodies as when we say no body some body a good body c. Vnde haec farrago loquendi venerit in linguas How come we to speak thus but from too little care of our souls which is helped on by mis-translation If we come at a dead soul and so defile our own souls all our former labour is utterly lost The dayes that were before shall fall because his separation was defiled Numb 6.12 He must begin again And there is the same reason with the spiritual Nazarite Ezech. 18.24 When the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All the righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in the sin that he hath sinned in them shall he die This no doubt is a very great restraint upon the Nazarite But a case may be put wherein he may seem to be released
conceives or that they had reference to that part of the vow which the Nazarite vowed the preservation of his hair Vatablus and the Tigur in Bible have Naeser retaining the Hebrew word Two of our old English Translations Coverdale and another turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence The Chald. Paraphrast renders it a crown So Drusius The Spanish although in the text it hath consecration yet in the margent is Corona a Crown So the word is turnd by the LXX 2 Sam. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 23.11 And Psal 132.18 upon himself shall his Crown flourish the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the text It s called the Crown of his God because the Nazarite wears that Crown for the honour of his God and hereby his God honours him according to 1 Sam. 2. 1. The true Nazarite is in eminent manner in covenant with his God it s said the Crown of his God c. 2. The Crown though on the Nazarites head yet is Gods Crown 3. Here is a ground of great thankfulness to be given unto our good God that he is pleased to raise up eminent holy men and women who may be examples of purity and holiness unto their generation The Lord commemoratest his his goodness unto his people Amos 2.11 as one of his special favours 2. The words are considerable as the reason of the law preceding The Nazarite must not drink wine poll his head or defile himself by his father or his mother when they die because the Crown of his God is upon his head 1. The will of the Lord is that the spiritual Nazarite for no person should become unclean It s a known rule Primum in unoquoque genere est mensura reliquorum the first in every kinde is the measure of all the rest Whereas therefore our Lord forbids the Spiritual Nazarites to defile themselves for their father or their mother c. when they die since these dearest relations challenge our best affections therefore à fortiori the Lord forbids the spiritual Nazarite to be unclean for any other person whosoever because natural relations of all other are the strongest and most binding So Sampson the Nazarite reasoned well if he could have held Judges 14.16 Hence appears the reason why the believers Saints and holy ones of God are said to be made Kings and Priests and a royal Priesthood unto God and made such by Christ the King of Saints and high Priest of our profession Hebr. 3. These two orders of men were crowned But if Kings and Priests and so crowned and all such over whom have they dominion whom do they rule Revel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall reign upon the earth Over whom else rule they but over their own spirits Prov. 23.28 The great Monarchs of the word who conquerd multitudes of nations and people yet had not rule over their own spirits 1. This justly reproves those who pretend the spiritual Nazariteship of Christianity yet are wine-bibbers and drinkers of strong drink such as refuse to be subject unto God in holy life such as defile themselves with dead works these are no Nazarites they have lost their crown they have broken their vow of the spiritual Nazariteship 2. Such as having consecrated themselves defile themselves All their labour they have taken is in vain as the Nazarite lost all his dayes that were past when he defiled himself Numb 6.10 And all the righteousness that he hath done shall nor be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die Ezech. 18.24 3. But more are they to be reproved who having lost their own crown and broken their vow of spiritual Nazarites attempt to take away the crown from others to corrupt the Nazarites to inveigle others into their excess of riot This is a very high provocation of the great God and exceedingly moves his wrath as appears Amos 2.11 12. they gave the Nazarites wine to drink thereby to enfeeble them therefore the Lord threatens to enfeeble those corruptors of his Nazarites These and such as these are the greatest enemies of the Common-wealth who deprive it of such Nazarites as in perilous times might avert the wrath of God from us as they were wont to do 1 Mac. 3.46 Lord stir up many such among us Mysticè The Head of every man is Christ 1 Cor. 11.3 And if Christ be the Head what is the Crown What else but the spirit and minde the Lamp of Christ as Job saith Job 29.3 His Candle shined on my head All the thoughts they are in the power of the true Nazarite All the affections are under his power And therefore some have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence viz. from all vain desires all corrupt affections He wears not the Crown in vain He who sets the Crown on his head gives him power to tread upon Serpents and Scorpions and all the power of the enemy yea to tread Satan under his feet Rom. 16. This is a ground of exhortation to the true Nazarites of the Philadelphian Church it s the Lords exhortation to them Keep what thou hast and let no man take thy Crown Revel 3.11 These are they who are made Kings and Priests unto God Now it is not for Kings to drink wine nor for Princes to drink strong drink Prov. 31.4 Nor is it for Priests to drink wine nor strong drink Lev. 10.9 Nor is it for the spiritual Kings and Priests to distemper their souls with the joyes and delights of the earthly life as I have shewen But they ought to be wholly subject unto their God to whom they are consecrated and whose Crown they wear Nor ought they to touch any unclean thing whether of man or beast Num. 19. v. 11. He who toucheth the dead of every soul of man must be unclean seven dayes Numb 19.11 For the filthiness of a man is much more noysom and unclean and renders men more unclean then the uncleanness of a beast The beasts uncleanness makes a man unclean onely untill the evening Levit. 11.32 but the uncleanness of a man polluted a man and made him unclean seven dayes Num. 19.11 And in nature the stench of a prison is loathsome but the smell of a Stable is to many delightful It is true the brutish and carnal uncleanness pollutes but the uncleanness of a man as he is a man pollutes seven times more Carnalia peccata plus habent infamiae spiritulia verò plus habent de natura peccati The bestial and fleshly sin is more infamous but the spiritual sin hath more of the nature of sin in it saith one of the pious Ancients And in all these there ought great strictness to be used For there is not the same reason of the Divine Law which is of our Humane Laws We say De minimis non curat Lex The Law regards not the least matters As the Law forbids annoyance of the High-ways
at sixty years yea at sixty three years of age after nine climactericals when old age it self begins to be burden enough Provision was made for the Levite now super-annuated under the Law And did the Lord wholly neglect his Evangelical Levites when their strength faileth them Surely no Liberal maintenance was provided for them whereby their old age might be cherished after their hard duty performed But when the Gospell Levites made the people stumble at Gods Law as impossible to be kept or which amounts to the like not belonging to those under the Gospel when they corrupted the covenant of Levi Mal. 2.8 when the people enlarged their desire like hell Habak 2.5 The Levite now past his labour is as much regarded as an old Horse which hath ease and rest only when he is dead But this is a remediless complaint when what was provided and consecrated unto the support of the aged Levites is diverted unto other and those to speak most sparingly whrse ends May not the consideration of this shame us who pretend our selves to be spiritual Levites such as cleave unto the Lord they are the true Levites yet spend our strength and chief time of our strength from twenty five till fifty years of age may I not say of some till sixty yea seventy years of age and upward in the war of their members following their fleshly lusts which fight against their souls Be we rather exhorted to hasten the coming of the fiftieth year that year of release from our hard duty and service That acceptable year of the Lord that day of the Lord whose approach we must hasten 2 Pet. 3. v. 12. Hasten the comming of the day of God So Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 Accelerantes adventum hastening the coming or presence of that day of God It s an expression somewhat strange for we rather wish Phosphore redde diem that the time were come then that we should come to the time or day Indeed that day of the Lord is alwayes ready and would shine unto us but we interpose our clouds or mists and darkness of our sins between it and us We draw our selves in a boat with cords to the shore when the shore seems to come unto us And so it is when we are drawn by the cords of love unto that day of our God and the Lord is drawn by his love toward us as when the Prodigal son returned his father saw him a far off ran unto him and kissed him Thus the Lord meeteth him who rejoyceth and worketh righteousness Esay 64.5 But when the Levites strength is spent in warring the warfare of the Lord must the Levites then be idle Surely no they must now minister There is no part of time that wholly exempts any man from serving God If the enemies be subdued in the spiritual warfare being delivered out of the hands of our enemies we must serve him in holiness and righteousness all the dayes of our life As for the two following divine sentences 3. That the Levites must minister 4. Not serve but minister I have noted somewhat that may give light unto them on Gen. 39.4 upon the Translators mistake there which I shall not here repeat Let the children of Israel also keep the Passeover at his appointed season Numb 9. v. 2 3. in the fourteenth day of this moneth at even ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it These words contain the Law touching the due observation of the Passeover to be kept in the due time appointed for it and according to the manner prescribed of keeping it But special charge is given concerning the time which is twice mentioned in his appointed season and again in his appointed season Why then do our Translators point us to one evening when the Scripture tels us of two evenings and mentions them precisely both here and Exod. 12.6 And appoints the set time when the Passover must be killed and the Feast kept viz. between the two evenings It is true that secundùm idolum fori according to our common notion we know but one evening in one day and that about Sun-setting whence our English word evening is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed because the evening or eventide is Bed-time But it s reasonable yea necessary that our notions be conformed unto the Scriptures expressions not that we should force the Scriptures to our notions For our understandings wills affections actions life and manners are all of them to be shaped and fashioned according to the Canon and rule of the Word the Word is not to be formed or modeled according to our understandings wills affections life and maners It was a foul oversight of the Translators to render these words Rom. 6. v. 17. Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye have obeyed that form of doctrine which was delivered you whereas the words sound thus But ye have obeyed that form of doctrine unto which ye were delivered This they acknowledge to be the sense of the Greek text which yet they cast into the margent Where this true translation and many other more agreeable to the Original then what they put in the text are utterly lost in all our English manual Pocket Bibles But come we to our two Evenings whereof the one is the declination of the Sun from the Noon-point the other is the setting of the Sun And therefore the Chald. Par. renders between the two Evenings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as he is translated ad vesperam toward the evening but between two Suns viz. the declining and setting Sun The LXX therefore hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the Evening And that this was the preceise time of killing the Passover Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi and from them Cajetan and others The reason of this exact observation of time for the killing of the Passover was that there might be a due correspondence between the type and the truth between the slaying of the Passover and the crucifying of Christ who is our Passover 1 Cor. 5.7 For whereas the Jewes divided their day into twelve hours which they made longer or shorter according to the divers parts of the year so saith our Lord Are there not welve hours in the day John 11.9 at the third hour that is our nine a clock in the morning they offered up the Morning Sacrifice a perfect Lamb and betwetn the two Evenings about our three a clock after noon they offered up the Evening Sacrifice Exod. 29.38.39 Numb 28.3 This is the offering made by fire which ye shall offer unto the Lord two Lambs of the first year perfect in a day for a continual burnt offering the one Lamb shalt thou offer in the morning and the other Lamb shalt thou offer between the two Evenings These things befel that people in figure and were written
for our admonition that we might the better be confirmed and assured that the Lord Jesus Christ is the true Paschal Lamb 1 Cor. 5.7 the true daily sacrifice that Lamb of God who takes away the sins of the world John 1. For as among the many lawes touching the Paschal Lamb this was one which was observed in the accomplishment of it in the Lord Jesus Christ John 19.26 A bone of him shall not be broken and therefore they brake not his legs as they did theirs who were crucified with him So like charge is given in the Scripture before us concerning the time when Christ our Passover was sacrificed for us which is observed very punctually by the Evangelist S. Mark Chap. 15.25 It was the third hour when they crucified him the usual hour of the Morning Sacrifice although that time might be allowed to other Sacrifices which by no means might precede this the Morning Sacrifice was sometime offered more early The same Evangelist saith that at the ninth hour or three a clock after noon the time of the Evening Sacrifice unless it did somewhat anticipate for the reason above named at that same ninth hour Jesus cryed with a lowd voice and gave up the ghost Mark 15.34.37 All which although it be very well worth our observation and may be a good subject for our meditations to busie themselves about especially the Passion week now instant yet I believe there is somewhat of neerer concernment unto us which may hence be taken notice of without which all our meditations about Christ crucified without us so many hundred years ago will very little avail us toward our salvation Surely as we are with the Lord the Sun of Righteousness so is he with us as I have lately shewen If therefore we decline from our obedience become Apostates unto the light and turn from the Lord and follow the Prince of darkness and will do his lusts these are two spiritual evenings between which the Paskal Lamb is slain Which are the very same with that of the School that sin consists either in aversione à Deo or conversione ad creaturam in turning away from God or turning to the creature The same two evils which the Prophet saith the people had committed They have forsaken the Fountain of living waters and digged to themselves Cisterns or pits broken pits or Cisterns which will hold no water Jer 2.13 According to this distinction we may reconcile the Wiseman and the Apostle who indeed differ not but only seemingly We read Ecclus 10.12 that the beginning of pride is when one departeth from God and his heart is turned away from his Maker For pride is the beginning of sin c. that is Quoad aversionem à Deo so far forth as a man through pride which is an high opinion of a mans own excellency turns away from God But the Apostle speaking of the other term 1 Tim. 6.10 Covetousness saith he 1 Tim. 6. v. 10. is the root of all evil For so I would rather turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousness or concupiscence then strictly according to the etymon the love of money or rather silver as the Syriac renders it For so it is not adequately true that the love of silver is the root of all evil which may be said as well of gold or any other creature And therefore the Vulg. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupiditas covetousness or concupiscence Between these two spiritual evenings the turning from God who is our life Deut. 30. and the turning to the creature the man dies from his spiritual life For the declining or turning away of the simple shall slay them Prov. 1. v. 32. and the prosperity or rather the ease or rest in sin of fools shall destroy them Prov. 1.32 where whether it be the Translators or the Printers fault I know hot but the marginal reading or ease of the simple is misplaced being directed to the former member of the sentence unto which it belongs not not to the latter unto which word ease may belong as answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn prosperity but the word simple may there be well left out For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the sentence signifie simple ones such as are easily perswaded to folly yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later part signifies not such simple men but arrant fooles as being joyn'd with the brutish person and opposed to the wise Psal 49.10 troublesome turbulent fools whence the Star or rather Constellation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name or they from it which raiseth great storms and tempests especially in the straights of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to it saith Benjamin in his Journal the wicked fool is as the troubled sea when it cannot rest whose waters cast up mire and durt Esay 57.20 Now as the sinful man dies from the divine life between these two spiritual evenings so doth the Lamb of God the Paschal Lamb also die from the sinful man between the same two evenings For while we are yet sinners Christ died for us Rom. 5.8 as being wounded not only for our transgressions and bruised for our iniquites as our Translators turn those words Esay 53. v. 5. Esay 53.5 but as they ought to be rendred He was wounded of our transgressions and was bruised of our iniquities the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sound of our transgressions and of our iniquities And so Arias Montanus turnes them A prevaricationibus and Ab iniquitatibus nostris And Tremellius Dolore afficitur à defectionibus nostris atteritur ab iniquitatibus nostris he is grieved of our failings he is bruised of our iniquities Which Verbs he puts in the Present tense implying that as in the Prophets time so long before Christs temporall dispensation and manifestation in the flesh so in our times also so long after the dayes of his flesh and his temporal dispensation our sins wound and bruise the Christ of God as he complains I am broken with their whorish heart which hath departed from me Ezech. 6.9 and the like is affirmed Hebr. 6.6 and 10.29 The Apostle gives us serious advise touching these Evenings Ephes 4.26 Be angry and sin not let not the Sun set upon your touchiness fretfulness or peevishness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol ne occidat super iracundia vestra let not the Sun go down upon your trefeness or testiness there 's one evening neither give place to the Devil there 's the other evening of dismal darkness O that such a time were come which is promised unto the people of God! Esay 60. v. 19 20. Esay 16.19 20. that the Lord were unto us for an everlasting light and our God for our glory that the Sun might no more go down c. Soles occidere redire possunt The Sun of Righteousness may set by death and rise again And certainly
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Piscator all the Low Dutch all the old English translations It s strange they should all so unanimously agree when yet there is no word in the Hebrew that answers to sequi or ire to follow or go Hierom Qui plenus alio spiritu secutus est me who being full of another spirit hath followed me he regarded rather the sense of the words which he conceived then the order of them That which deceived them was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after me which they understood not how to make sense of unless they supplyed the word sequi or ire to follow or go after me Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used as Numb 32.11 Deut. 1.36 Josh 14.8.9 14. 1 Kings 11.6 Yet in none of all these places is any mention made of following Nor took they any notice of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fulfilled whereas indeed therein is intimated the meaning of this phrase where the object subject or thing to be fulfilled is understood which is no other then the word and will of God and Calebs own duty And so Vatablus explains it Implevit voluntatem meam sequendo me he fulfilled my will in following me which last words might be spared as I shall shew anon Munster also expounds it Implevit subaudi verbum vel voluntatem meam he fulfilled understand my word or will Castellio Suum mihi praestitit officium he performed his duty to me To this purpose a learned Jew on the place be hath fulfilled the word after me When Caleb is said to fulfil and do the will of the Lord after him the Lord is supposed to have fulfilled the same will before him But how is this to be understood I shewed before that these words are to be understood as spoken by the Lord Christ That we may the better understand this we must know that what God Almighty wills he either himself wills and does or else he wills that it be done by others Psal 135.6 whatsoever the Lord pleased he did in heaven and earth in the seas and in all depths Accordingly the Prophet my counsel shall stand and I will do all my will Esay 46.10 Yea the things which he himself would that others should do after him he himself first does them Jer. 9.24 I the Lord do exercise loving-kindness judgement and righteousness in the earth The son of God came down from heaven not to do his own will but the will of him that sent him John 6.38 This will of the Father the Father himself doth and the Son doth the Fathers will and word after him But is not word or will or duty as bold a supplement as followed Surely it is not For we read no such expression in the holy Scripture as fully to follow which this phrase is made to signifie But what phrases are more ordinary then fulfilling the word of the Lord his Law his Commandements fulfilling righteousness c. But in the sense which our Translators and others make of these words they render the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully as if it were an Adverb and adde hereunto followed which is not in the text But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read alone as here it is with supply of will or word or law such a defect when the object is so well known may be well understood as in other phrases of Scripture Thus to over come is often used alone and no object named but supposed as known How often read we this phrase in the second and third chapters of the Revelation To him that overcometh I will give to eat of the tree of life c. He that overcommeth shall not be hurt of the second death Where and elsewhere we read an act exhorted unto without any object added yet to the performance of every such act and duty there is a respective reward annexed The object to be overcome is the old Serpent and his temptations Which may be understood from the first enmity put between the holy seed or Christ and the Serpent and their seeds as also from the frequent combates between them thorowout the Scripture And the like defect may easily be supplied where Caleb is said to have fulfilled others not to have fulfilled that is the law will or commandment of the Lord Josh 14.8 9. Num. 32.11 12. 1 Kings 11.6 1. There is a vacuum an emptiness and voidness where the word and will of God is not done such before the new creation as there was before the old And therefore when the Lord had complain'd Jer. 4. that his people were wise to do evil but to do good they knew not he presently addes I beheld the earth and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness and voidness Jer. 4.22 23. Jer. 4. v. 23. Disobedience empties and makes void the will of God which obedience fulfils 2. As the Lord propounds his word and will to be done so likewise he sets himself before us as our patern and example that as he hath done so should we also do 3. Hence it appears that to fulfil the Lords word and will is a most reasonable service For what servant will grutch to do what his Master does before him Caleb the Lords servant thought it just to fulfil the Lords will which the Lord himself had first fulfilled wherefore our Lord faith it is enough for the Disciple that he be as his master and the servant as his Lord Mat. 10.25 4. The will word and law of God is to be fulfilled The law of God is practical and consists of duties to be done by us not imagined or fansied to be done already for us How often may we read this Deut. 6.25 observe to do all his commandements and 15.5 and 19.9 Revel 22.14 Blessed are they who do his Commandements James 1.22 Be ye doers of the word not hearers only c. 5. Christ hath not so fulfilled the law for us as to exempt us from fulfilling it after him in him and through him For what the law could not do in that it was weak through the flesh God sent his Son in the similitude of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Beside when the Lord saith as it s supposed that the Lord hath done the work himself so hence it s required to be done by us 6. This will of the Father as the Son fulfils after him so the believers also in the Father and Son fulfill the will of the Father and Son after them Ephes 5.1 Be ye imitators of God as dear children and walk in love as Christ loved us c. And as the Father doth loving kindness judgement and righteousness so doth the Son after the Father and so ought we after the Son Matth. 3.15 It becometh us to fulfil all righteousness
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
deceived merely by like sounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum and Annise In which translation I note as well an Ecclesiastical policy in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimatis ye pay tithes as a mistake in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annise For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have bin as fully expressed by rendering it ye give tithe as they turn it Luk 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do so Hierom I give tithes of all that I possess Or it s as good English that we waive both expressions of debt and bounty and turn the word ye tithe mint and dill But in policy the Translators thought fit tacitely to insinuate unto the people that when they tithed or gave tithes they did no more then pay their due debt and therefore they turnd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye pay tithe I believe some will make ill use of this my observation to a worse end then I intend it For I do not hereby deny that tithes ought to be given yea payed as the Translators turn the word though it be not so truly turned in this place For if I should deny this the very next words would confute me as they may all those who oppose Tithes Let them read our Lords words judiciously Ye tithe Mint and Dill and Cummin and omit the more weighty things of the law judgment mercy and saith These things ye ought to have done namely judgment mercy and faith and not to leave the other that is tithing of Mint Dill and Cummin undone I never in my ministry hitherto have preached for tithes or any other maintenance of the ministers though the holy Scripture yea the New Testament be full of arguments leading that way and men who read Scripture might be convicted did not self love blind them But because they are reputed covetous who speak of such a subject as also because I have endeavoured to win the peoples souls unto God and not sought mine own gain as God is witness I have therefore forborn that argument Howbeit I know not how it is possible for any man how opposit soever he be unto Tithes to avoid that reason which is immediately and undenyably deduced out of our Lords words Adde what the Apostle saith 2 Cor. 11.7 15. and any indifferent man will observe that what places out of St. Pauls Epistles they use against the ministers maintenance by Tithes or other like way they understand and urge fallaciously by a known fallacy à dicto secundum quid ad dictum simpliciter Because he took no maintenance of the Corinthians therefore none of any other If followeth not By occasion of that place in S. Matthew mistranslated I have made somewhat a long but I hope not an unprofitable digression Let us now proceed unto a third argument 3. If Ezob be not that which we call Hyssop what then is it There are diverse conjectures what Ezob should be Some say its Adiantum Maidenhair or Ruta muraria Rue of the wall Others Parietaria Pellitory of the wall Which conceits seem to be grounded on what I cited before out of 1 Kings 4.33 where Ezob is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egrediens in pariete 1 King 4. v. 33. growing in or by or against the wall not out of the wall as ours render it And so it is true that the herbs above named grow out of the wall But I rather think that by Ezob is here to be understood Libanotis or Rosmarinus which we call Rosmary as being that unto which the description vertue and use of Ezob very well agree As for the description 1 Kings 4.33 it contains the genus or common nature of Esob and the subject place where it best grows and thrives As for the genus or common nature it s reckoned among the trees and the lowest of them as appears by the comparison of it with the Cedar which is the tallest And as a tree it s of a woody substance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the place above named signifies Lignum wood as also Ezechiel 15.2 c. where our Translators turn the words thus Son of man what is the Vine tree more then any tree Ezech. 15. v. 2. c. shall wood be taken thereof to do any work or will men take a pin of it to hang any vessel thereon Behold it is cast into the fire for fewel the fire devoureth both the ends of it and the midst of it is burnt will it prosper for work It is evident unto any understanding man who shall attentively consider this place that the Lord speaks not of the Vine tree as our Translators turn it but of the wood of that tree now sere and dry and such as in other trees now dry and seasoned they make timber and apply to some work as here the Prophet instanceth to make a Pin which men are not wont to do while the tree is green nor usually while it is green do they burn it But as for the Vine when the wood of it is now dry men use not it for any work nor make a Pin of it but then burn it as good for nothing else As our Lord speaks of the Vine-branch which had been in him the true Vine John 15. v. 6. but now not bringing forth fruit nor abiding in him he is cast forth as a branch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been dried or withered and men gather them and cast them into the fire and they are burned John 15.6 For as the Vine so the Fig tree and some other trees typifie the Church of Christ which ought to be filled with the fruits of righteousness which are in Christ Jesus Phil. 1.11 And if they be unfruitful they are unprofitable and good for nothing the Fig-tree cumbers the ground and makes it idle and unprofitable Luke 13.7 so the Greek word signifies Luke 13. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does this Fig tree not only become unfruitful it self but makes the ground about it unfruitful also By what hath bin said touching the genus or common nature of Ezob it appears to be a tree and therefore not Hyssop which is an herb as was shewen before And therefore it s more probably to be understood of Libanotis or Rosmary As for the subject place Ezob is said to grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in by or against the wall not out of it as ours turn the word as indeed Hyssop sometime doth but the Ezob or Rosmary tree growes and thrives best by or against the wall as common experience proves whereas Hyssop prospers best other where in our Gardens So that the description of Ezob both according to the common nature of it and the particular place of growth agrees to Rosmary not to Hyssop 2. As for the vertues of Ezob although I acknowledge it is the Divine Power which works the cure of diseases for God sends his word and heals Psal 107.20 Yet according to
my habitation and honourest thy sons above me c. And ver 30. Them that honour me I will honour and they that despise me shall be lightly esteemed The Lord saith That they who despise his sacrifice and offering despise him Thus in the text before us the people are said to speak against God as the other words so these when they call the Manna light vile or contemptible bread And what shall we think better of those who lightly esteem the Ordinance of God as his Sacraments Surely according to the testimony of the Lord himself they disesteem him despise him And what came of this peoples despiciency 2. What was the punishment of this great sin By reason of this great sin the slighting and abhorring of their spiritual food the Lord sent fiery Serpents among the people And what mystically are those Serpents but the evil spirits the Devils whose Prince is the old Serpent called the Devil and Satan Revel 12. For so despisers are delivered over to the Devil Acts 13.41 compared with Habac. 1.5 But here is consolation for the penitent and believing soul What if the Serpent have bitten thee What if the Dipsas the thirsty Serpent sting thee and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 to drink thee up and endanger thee to be swallowed up of wine Esay 28.7 What though the Serpent endeavour to stir up the fire of concupiscence in thee Is it not a promise to the believers that the flame shall not kindle upon them Esay 43.2 Look upon the brazen Serpent the signe of the Son of man The Lord Jesus hath been reputed a sinner yea the worst of sinners yea a Devil yea he was said to be acted by the Prince of the Devils And he hath been lifted up by Moses figuring the rigour of the Law as one accursed not simply on a Pole as Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then on a Mast as Diodati turns it Antenna but as on a Banner or a Signe so most of our old English Translations Numb 21. v. 9. Col. 2. v. 15. so Luther and the Low Dutch as an Ensigne so the Spanish Vandera and Vexillum a Standard so Ar. Montanus But being lifted up he also lifts up and spoyles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he devests or unclothes the Principalities and Powers the evil spirits The Serpent is of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as well as subtil Gen. 3.1 but he clothes himself with change of raiment according to their qualification and capacity with whom he hath to do as they say of the Chameleon and the Polypus rupi concolor changeth colour according to the Rock to which it cleaves so he shapes himself and his ministers and as the Apostle tels us that he appears to the religious as an Angel of light 2 Cor. 11.14 And therefore the Lord uncaseth this grand Hypocrite and his Legions discovers them in their nakedness and as they are as Malefactors were wont to be crucified naked and makes a shew of them openly triumphing over them in himself Col. 2.15 He is now lifted up as an Ensigne to the Nations Now is the judgement now shall the Prince of this world be cast out And the Lord himself hath prophesied that if he be lifted up he shall draw all men unto him John 12.32 He speaks to thee and me and every one Me vide that is Confide look up and trust in me O ye penitent and believing souls who ever have been bitten and poysoned by the Serpents venim let us look up unto him whom we have pierced who ever believeth in him shall not perish but have eternal life John 3.14 15. There is no other Name in which we can be saved he hath triumphed over the Serpents and gives us also power to triumph over them to tread upon Serpents and Scorpions and all the power of the enemy Matth. 3. v. 7. 23 33. and nothing shall be able to hurt us Luke 10.19 Let the Serpents and generations of Vipers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look unto other helps and means for cure of their venomed souls Let us look unto our Maker and let our eyes have respect unto the holy one of Israel Esay 17.7 The word used Numb 21.9 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look intentively And let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look stedfastly with the eyes of a pure heart Matth. 5.8 Let us look wishly with wishes and prayers unto the Lord for his help and power as Jehoshaphat did when the serpentine brood assaulted him saying O our God! There is â—o might in us against the faces of this same great multitude coming upon us And we know not what we may do 2 Chro. 20. v. 12. but our eyes are upon thee And he Balaam went to an high place Numb 23. v. 3. There are many translations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom renders it Velocitèr Hastily the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the straight way the Tigurin Bible Ad excelsa to the heights or high places But if it be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood which is here needless The Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unus unicus solus solitarius alone solitary and so Pagnin and Munster and Castellio Suecedit he goes apart so the Spanish and French Bibles so Tyndal and most of our old English translations and our last also hath Solitary in the margent which I believe is better as usually then that which they have put in the text for this reason As Balaam had learned by tradition from his forefathers the rites and ceremonies wherewith the God of Israel was worshipped as appears by his choise of clean beasts Bullocks and Rams as also by their number seven Bullocks and seven Rams for that number was sacred and commanded by God himself Job 42.8 and observed by David and Ezechiah 1 Chron. 15.26 2 Chron. 29.21 3. And by the kinde of sacrifice Burnt-offering all which are evident thorowout this History So no doubt but he had also understood in some measure how and in what manner the Lord had been wont to reveal his Oracles unto the Patriarchs of old ziz In solitude and retyredness For so we shall finde that God hath not been wont to speak to the holy Fathers in a crowd nor to whole nations or people but to some one or few men apart in the silence of the night in Fields in Deserts in Mountaines in Vallies So he revealed himself to Abraham to Isaac to Jacob to Moses to Samuel to David to Solomon to Elias to all the Prophets Such a solitude and loneliness together with such sacrifices according to his own institution might Balaam think would win upon Gods favour and that so far as to obtain leave of him to curse his people But though Balaam knew the outward services of God yet he knew not the nature of God nor his princpal and primary will Hos 6. v. 6. Prov. 21. v.
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 〈◊〉 〈◊〉
every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
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
much more the whole number of them and that number the number of Eleven which in it self alwayes bodes some evil or other That day is a day of wrath a day of trouble and distreâ—â— a day of wastness and desolation a day of darkness and gloominess a day of clouds and thick darkness a day of the Trumpet and alarm against the fenced Cities and against the high Towers 1. Wherefore let no man hastily presume of his attainments as if he were already come into the heavenly Canaan the land of Rest There are eleven dayes from Horeb by the way of Mount Seir to Kadeshbarnea Moses describes that way ver 19. of this Chapter when we departed from Horeb we went through all that great that terrible wilderness the words are ful of Emphases which ye saw by the way of the Mountain of the Amorites as the Lord our God commanded us and we came unto Kadeshbarnea After we receive the Law in Horeb that is 1. in heat of concupiscence accidentally stirred up by the Law Rom. 7.8 2. In drought without any rain or dew of grace to extinguish or allay it 3. In terrour of the sword that killing letter All which S. Hierom understands by Horeb. We then come into the Wilderness the Wilderness of Paran where Hagar and Israel dwelt Gen. 21.20 21. which are allegorically understood of the first covenant saith S. Paul Gal. 4.21 25. A solitary a lonely condition which is described Deut. 8. v. 15. Deut. 8.15 That great Wilderness a state of long solitude and desertion and that terrible by reason of the fiery Serpent the word is singular the Devil which usually frequents such Deserts and annoys us with his venemous temptations as with fiery darts of the evil one Ephes 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.16 He allures us with blandishments and inticements until we embrace his suggestions and then as the Scorpion he smites with the tail of despairing remorse accusation and condemnation Such Briars and Thorns are with us in Sinai and we dwell among such Scorpions Ezech. 2.6 A place of thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirst after comfort and life but in which there are no waters of spiritual consolation All that great that terrible Wilderness we pass thorow before we come to Kadeshbarnea the unstable holiness of the childehood and then we are not yet come unto the rest 2. Let no son of Israel despair There are but eleven dayes from Mount Horeb unto Kadeshbarnea Passuri graviora dabit Deus his quoque finem We must endure greater and more grievous evils then these by how much we draw nearer to the heavenly rest And our God will put an end to those also It is at the Lords command that we take this journey Deut. 1.19 And he is leading us thorow that great that terrible Wilderness He is bringing forth water out of the Rock of Flint He is feeding thee with Manna in the Wilderness giving thee to eat the same spiritual meat Deut. 8. v. 15 16. and causing thee to drink the same spiritual drink 1 Cor. 10. Deut. 8.15 16. The words are in the Participle and imply the continued acts the perpetual guidance of our God his causing us to drink into one spirit and feeding us continually with the bread of life Wherefore be weak that is acknowledge thy weakness and thou shalt be strong So the Arabic Proverb And the Apostle Hebr. 11.34 Out of weakness they were made strong Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea in the wilderness of Paran they were afraid of the sons of Anac and believed not in the mighty power of God and so entred not into Gods rest which is the Apostles main argument of Hebr. 3. and 4th Chapters with allegorical allusion to Num. 13. and 14 Chapters Degeneres animos timor arguit Fear proves base spirits female and effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous Ismaelites not valiant and couragious Israelites Consider what he saith who sits upon the throne he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last Revel 21.1 8. S. John having seen the new Heaven and the new Earth and the holy City the new Jerusalem he heard the great voice saying the Tabernacle of God it with men and he will take up his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them c. then ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. v. 7 8. he who is overcoming shall inherit these things or according to another copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and I will be to him a God and he shall be a son unto me But to the fearful and unbelievers and sinners and abominated ones and murderers and fornicators and Sorcerers and idolaters and all liars their portion is in the Lake burning with fire and brimstone which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second death Wherefore rest not in Kadeshbarnea be not alwayes children Ephes 4.14 lest ye perish in the childehood as they did Num. 14. but v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth of these types and figures by love grow up unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things or who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and in all things Col. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be men be valiant and couragious through that faith which overcomes the world 1 John 5.4 Following the Lords cloud of witnesses Hebr. 12.1 who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longsuffering inherited the promises Hebr. 6.12 Heb. 6. v. 12. With such victorious faith such longsuffering endure ye travail and labour your six dayes so shall ye attain unto the seventh the true Sabbath the Rest-day of your souls even Jesus Christ even through Jesus Christ our Lord. The Lord God of your fathers make you a thousand times so many more as ye are and blesse you as he hath promised you Deut. 1. v. 11. These words contain Moses his Blessing of Israel And as they are here rendred they make a good sense But they reach not unto the full blessing such as Moses intended and the Lord had promised For whereas Moses acknowledgeth Gods blessing promised to Abraham to be fulfilled in part unto Israel he prayes for the accomplishment and fulness of it in bringing in the true Israel of God whereof the Israel according to the flesh was a type and figure The promise made to Abraham was of a twofold seed whereof the one was that it should be as the dust Gen. 13.16 and as the sand on the sea shore Gen. 22.17 The other that it should be as the Stars of heaven Gen. 15.5 and 22.17 The former is fulfilled in Israel according to the flesh the later in Israel according to the promise according to which Abrahams seed was to be called Gen. 17.19.21 The former promise was made good unto the fathers of these Israelites to whom Moses here speaks who were numerous and multiplyed
up take your journey and pass over the River Arnon 2. Executory Begin possess and contend with him in battle The inducement and motive perswading hereunto is by divine artifice situate between these two kinds of exhortation as a powerful perswasive unto both Behold I have given you c. The Exhortations may be considered either in themselves and a part or joyntly as one is in order to other Thus Arise ye take your journey Arise ye that ye may take your journey and pass over the river Arnon Arise ye take your journey and pass over the river Arnon c. But I shall not speak so particularly of all the divine truths which this Text may afford SER. XII but I shall take the exhortations in their order and speak of them as they are serviceable to our edification And first of the first 1. Rise ye up The word here turn'd to Rise up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is a change or motion of the body upward which had sitten lyen or fallen down before Generally it imports a change in order to some other state and so it signifies 1. Surgere to Rise which in regard of the term à quo is from sleep from sin and uncleanness from a low estate from great abasement from bondage we have all these together Esay 52.1 2. Awake awake put on strength O Zion put on thy beautiful garments c. There shall no more come into thee the uncircumcised and the unclean Shake thy self from the dust Arise and sit down O Jerusalem loose thy self from the bands of thy neck O Capive daughter of Zion Yea rising is from sleep and that sleep in death Awake thou that sleepest and arise from the dead saith the Apostle 2. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also Insurgere to rise against to rise up Hostili more as also to make insurrection against the predominant and oppressing sin This seems to be more proper here as the Lord exhorts to a warlike engagement against Sihon and to a spiritual warfare against sin and iniquity And so this command is Secundum motum Antitypiae Christ our Head is risen and it is most reasonable that his body arise with him He hath risen from a dead sleep his low estate abasement and humiliation and it is the duty of those who are Christs to arise from a like a worse sleep in death Christ hath conquered and abolished death and brought life and immortality to light 2 Tim. 1.10 And according to the exceeding greatness of Gods power to us-ward who believe we rise up as mighty men and tread down our enemies in the mire of the streets in the battle and we fight because the Lord is with us Zach. 10.5 We call upon the Lord and awaken him in us Awake why sleepest thou O Lord arise Psal 44.23 And again v. 26. Arise an help for us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And the Lord calls upon us Psal 44. v. 26. Ephes 5. v. 14. Awake thou that sleepest and arise from the dead and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminabit te Christ shall enlighten thee Whence we may take notice 1. That men are commonly asleep or lazy or at ease in the flesh or drown'd in speculation or dejected and in a drooping despondency and not soon or easily rouz'd or raised up to difficult and hard duty 2. The Lord supposeth in us believers a power to arise when we are awakened by his outward call as that of the Minister as that of Moses here and by his inward call annexed to the outward the voice of Christ speaking from heaven Hebr. 12.25 3. And this is the great mercy of our God to his Israel that he hath raised up his Son Jesus and sent him to raise us up and to bless us by turning every one of us from our iniquities Acts 3.26 or as it is in the Vulg. Lat. Ut convertat se unusquisque à nequitia sua Acts 3. v. 26. that every one of us turn himself from his iniquity which the most antient English Translations follow and the Greek will bear it This goodness and mercy of God will be frustrate and so great grace we shall receive in vain if as Christ is risen we arise not with him Wherefore 2. The second Exhortation is Take your journey Whence it followes 1. Psal 119. v. 1. The Law of the Lord is a way O the blessednesses of those who are perfect in the way What is that way It follows who walk in the law of the Lord. The Gospel also is a way Acts 19.9 They spake evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that way and v. 23. There arose no small stir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about that way In both places the Vulg. Latin hath De via Domini concerning the way of the Lord which is the way of life Yea it is called the life it self Acts 5.20 Go stand and speak in the Temple to the people all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this life 2. There are diverse stages diverse steps in the way of life diverse degrees of lalitude extension and intention in the divine vertues and graces There is an increase of faith Rom. 1.17 An abounding in hope Rom. 15.13 A walking and progress in love Ephes 5.2 A growth in grace 2 Cor. 9.8 2 Pet. 3.18 According to which we may out-go one another and exceed our selves 3. We are all of us by profession not at home but Travailers and such as seek a countrey a better countrey that is an heavenly Hebr. 11.16 4. The way to the heavenly Canaan consists not in indivisibili It is not finished all at once Justification is not in an instant but as in nature place and space motion and time they are all Continua continued Revel 22. v. 11. and therefore they have Partem extra partem one part beyond another So in our spiritual journey he that is righteous let him be righteous still The Greek text is otherwise in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is righteous work righteousness still Revel 22.11 For since the way to the state of bliss here prefigured by the Lords land Rom. 2. v. 7. Hebr. 10. v. 38 39. is signified by a journey it imports progress and going on a patient continuance in well doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of good worke Rom. 2.7 And as Justification it self is progressive so likewise is the justifying faith from faith to faith Rom. 1.17 And the just shall live by faith or out of his faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any man draw back my soul shall have no pleasure in him The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which found thus And if he the just draw back my soul hath no pleasure in him there 's no any man in the text but the just man necessarily understood So Hierom Justus autem mens ex fide vivet Quòd si subtraxerit se non placebit animae
and complain that they have no grace no strength to go on in their spiritual journey the Apostle supposeth that they had strength Gal. 5. v. 7. and therefore he reproves them for not using it Ye did run well saith he who hindred you that ye should not obey the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to hinder but caedo percutio pulso to cut to strike to beat or drive back and so by consequence impedire to hinder as Pagnin turnd it but Arias Montanus corrects it and renders it intercidit We may render it who hath stricken you or driven you back which is proper to the case of the Galatians who were driven back from the Spirit to the flesh from the grace of the Gospel to the works of the Law from their son-ship in Christ to a voluntary bondage under the elements of the world So So that they who pretend they want grace and strength and say they would go on if God would give them grace they lay the whole blame of their negligence and improficiency upon God himself whereas indeed they themselves alone are in the fault 3. But more sharply are they to be reproved who begin well but end ill The Apostle reproved this Apostasie in the Galatians Gal. 3.3 Are ye so foolish that having begun in the Spirit Gal. 3. v. 3. are ye now made perfect in the flesh or rather according to the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so void of spiritual understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which our Translators turn foolish as I shall hereafter shew if the Lord will that having begun in the Spirit ye are now made perfect in the flesh By the flesh is to be understood the carnal commandement as that of circumcision which engageth to keep the whole Law Gal. 5.3 Hebr. 7.16 and 9.10 But we may enlarge this Reproof and extend it unto those who have begun in that spirit whereby we mortifie the deeds of the body Rom. 8.13 and go about to be perfect in the corrupt sinful flesh Such are they who having entred and made good progress in the narrow way of mortification become weary of it and return to their vomit of made holiness which they had cast up with the Dog and reject the true holy things and with the Swine they tread under their feet the precious Pearl Matthew 13.46 and return to their wallowing in the mire of sensuality 2 Pet. 2.22 So the precise ignorant and bloody zeal and the brutish sensual and voluptuous life are accurately distinguished in the vulgar Latin Matth. 7.6 Be we exhorted to begin our journey T is high time with all of us Via longa vita brevis The way is long and we have but a short life allowed us wherein to finish it But Dimidium facti qui bene caepit habet Who well begins he has done half his work It s true the beginnings of every good work are difficult and hard Haec dum incipias gravia sunt dumque ignores ubi cognôris facilia saith the Poet of a less weighty business Wherefore let us break thorow all difficulties and possess the land before us That 's the next exhortation 2. Possess The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie all manner of possession but more properly to possess heir-like that is to inherit which is the proper act of an heir 1. But how can the people of Israel possess heir-like the land of the Amorites The Land is the Lords Levit. 25. He hath spied it out for Israel Ezech. 20.6 who is the Lords first-born Exod. 4.22 Israel is my son my first-born and so the Lords Heir But 2. How can Israel be commanded to possess heir-like that land whereof he hath as yet no possession at all Israel was not yet passed over the river of Arnon which was the border of the Amorites By possessing Israel comes to possess Israel by inheriting comes to inherit The Lords command is so to be understood as he himself speaks Deut. 2. v. 31. v. 31. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again our Translators obscure the Text and render it begin to possess that thou mayest inherit his land The words sound thus Begin inherit that thou mayest inherit his land As we begin so we possess we stay not upon the finishing of the whole work before we possess So far forth as we die unto sin so far forth we live unto God As much as we put off of the old man so much of the new man we put on This is a great encouragement unto all yong travailers in Gods way so far as they have gone 't is all their own So the Lord tels Jehoshuah every place that the sole of your foot shall tread upon that have I given unto you Jos 1.3 So Israel takes possession For Abraham heir of the world was called to Gods foot Esay 41.2 and so God gave him possession And no otherwise can the children of Abraham hope to inherit the land then by walking in the steps of A. brahams faith and obedience Rom. 4.12 13. And they must fight for all they shall possess So it followes 3. Contend with him in battle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turnd Contend properly signifies Miscemini be ye mingled so Arias Montanus turns it and Ainsworth Medle with him Yea and our Translators so render the same word v. 5. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medle not with them how ever their mindes changed in turning the same word here To mingle is to make a medley The word also signifies to ruminate or chew the cud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Battle were better turnd War For how ever the word signifie both yet war and battle differ as Bellum and Praelium bellum war imports hostility and hostile disaffection of enemies one against another although there may be truces and cessations à praelio from actual battle and fighting but the war lasts while the hostility and enmity lasts and till a peace be made or one of the parties destroyed And such was the hostility between the Greeks and Trojans the Romans and Carthaginians and such was the war between Israel and the Amalekites Exod. 17.16 and between Israel and Sihon and the Amorites here The reason of this war 1. It s Gods cause He puts the enmity between the Woman and the Serpent and their respective seeds Gen. 3. 2. Our right God hath given Sihon the Amorite King of Heshbon and his land into our hand and power 3. There is necessity of such a meanes for the recovery of our right 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread or what is eaten Which imports to us that war is an eater a waster a consumer and that on both sides The sword devours or eats one as well as another 1 Sam. 11.25 even
to the utter wasting of nations and desolation of kingdoms So that howsoever the war began and whatever the cause and quarrel was at first yet the quarrel in the end will be for necessary support of nature for bread Thou hast bread and I have none thou hast meat and I have none thou hast clothes and I have none And therefore the Wiseman gives good counsel the beginning of strife is as when one letteth out waters Or rather according to the order of the words Prov. 17. v. 14. He who letteth out waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the beginning of strife therefore leave off contention before it be medled withal Prov. 17.14 The vast level in the North and North East of this Nation which lay long time under water might at first have been prevented with half a dayes labour which hath cost much treasure and the labour of many years and it may be yet questioned whether in vain or not Such advice as this was given in this place many years ago while it was Res integra when as yet no blood was drawen but in vain Yea even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that counsel was imputed as a great crime to the Author of it when yet the effect hath proved that it was good counsel how ever it was taken War is an eater a waster a consumer 2. Although war in diverse cases may be lawful yet Gods people ought to wait upon Gods summons Gods Trumpet must sound Alarum when they go forth to battle Numb 10. 3. Hence it appears that although ambitious Tyrants and Invaders usurp a power over others as Sihon did over the Moabites and are permitted so to do by the patient and long-suffering God yet Altissimus est patiens redditor Ecclus 5.4 the most High hath his Jubile Levit. 25. when he will restore every one to his right 4. Although the Lord give to Israel Sihon and the Amorite King of Heshbon and his land into their power yet must Israel fight for it The promises of God do not disoblige us from that duty which is required of us for the obtaining of the promises No not the Oath of God Deut. 8.1 Hebr. 6.13 14 15. Yea the promises of God are a stronger obligation to binde us to obedience 2 Cor. 7.1 Mysticè 1. Heshbon is no free City but under the tyranny of Sihon Thoughts are not free as many think who make little account of them It s true indeed that the judgement of the heart and thoughts belongs not to mans day nor can man judge of them It is also true that the thoughts or dinarily without our choice glide into our mindes as light into a room but whether these be good or evil they are not free from Gods knowledge or cognisance For he judges the thought of the righteous to be judgement Prov. 12. v. 5. Prov. 12.5 and the thought of foolishness to be sin Pro. 24.9 and 15.26 And if the Lord take cognisance of the evil thought and judge it to be sinful surely the sinful man is liable to punishment for the sinful thought And therefore S. Peter directs Simon to pray that the thought of his heart may be forgiven him Acts 8.22 2. The exhortation is medle or mingle with him with Sihon the Amorite King of Heshbon in war or battle What shall we mingle with him Deal with him at his own weapon So our Lord coped with the Devil Scripture against Scripture Object But Sihon suggests evil thoughts Suggest thou good thoughts against them Out of the heart proceed evil thoughts T is true but good thoughts also proceed from thence For Prov. 4.23 Out of the heart are the issues of life What though Sihon and Heshbon be strong the good thoughts are from God and they are stronger Igneus est illis vigor coelestis origo Good thoughts have fervent force and heavenly birth Does Sihon the Amorite King of Heshbon fight against thee with wrathful thoughts answer him with milde and gentle Does the Amorite set upon thee with hard speeches Give him a milde answer It was the Jews stratagem when the Romans fought against Jerusalem and forced their Engine their Iron Ram against the City walls to batter them they cast out Wooll-packs which met the Ram and saved their wals A soft answer turneth away wrath Prov. 15.1 Does the Amorite proceed to cursing and bitterness Though they curse yet bless thou Psal 109.28 Bless them that curse you Matth. 5.44 It s the precept of the true Jehoshuah Not rendring evil for evil 1 Pet. 3.9 nor rayling for rayling but contrary wise blessing as knowing that ye are called that ye should inherit a blessing 1 Pet. 3.9 It was the practice of the true Jehoshuah when he was reviled he reviled not again 1 Pet. 2.23 Why therefore should the opposition of Sihon with his Heshbonites his Amorites his Army of evil thoughts discourage the Israel of God For why should any true Israelite complain Alas my vain thoughts lodge in me Heshbon prevailes over me Jer. 4.14 Mistake not thine own state poor soul The thoughts are quick and nimble mortons which its possible may be indifferent or naturally good or if evil haply not evil to thee There is an open passage from all sensible things to the senses as they say Quodlibet visibile radiat every visible thing sends forth a species or image of its self the like we may say of other objects in regard of their respective senses And the way lies as open from the senses unto the common sense and fansie and thoughts If now the thought be evil as injected and cast into the soul by the Evil one its evil to thee only if thou entertain it well If you feed a Dog hee 'l be sure to resort to you and faun on you as one who loves him But if you beat him away and be constant and earnest in so doing hee 'l be gon and look at you as his enemy Even such are our thoughts to us as we are to them They faun upon us as if they loved us and presented somewhat convenient for us if we give them good entertainment feed them with consent and delight in them they will abide with us and lodge with us Jer. 4. But if we beat them away with the Staff of the Law as the Chald. Par. calls it Psal 23.4 they will forsake us The Lord knowes the thoughts of man that they are vain Ps 94.11 12. but then follows Blessed is the man whom thou correctest O Lord and teachest him out of thy Law T is true a Dog is impudent his Epithet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and our thoughts they are bold and thrust themselves upon us They were so bold so unseasonable and saucy they were that they intruded into the company of the Disciples even at a time most unseasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.46 Luke 9. v. 46. There entred in a reasoning among them this which of them should be
Deut. 4. ver 7. as the Lord our God is in all things that we call upon him for The Translators here have understood Moses as if he had compared the only true God and his presence with other nations and with his own people As if he had said God is more present with Israel then with any other nation But the comparison stands between the Heathen gods the true God of Israel For 1. Therefore there is added the proper name of the true God Jehovah and appropriation of him to his people Jehovah our God Such comparison we read Deut. 32.31 Jer. 14.22 1 Cor. 8.4.5 and often elsewhere And because the Heathen worshipped many gods the word here is to be turned plurally gods And thus the Vulg. Lat. Pagnin Castellio Munster the French and Spanish Translations Martin Luther two translations in the Low Dutch five English Translations all these render the word plurally gods and Diodati though he render it in the singular number yet he acknowledgeth that some understand the word plurally the gods of the Gentiles which could not succour their own worshippers So the Tigurin Bible and Vatablus acknowledgeth that in the Hebrew the words are gods nigh Herein Tremellius and Ainsworth mislead our Translators who understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and of the true God And Drusius is mistaken with them who though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be plural and signifie gods neer excuseth it by saying that Elohim is of the common number and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put in the plural to answer the termination not the sense A strange reason as if the Spirit of God had more regard to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a like ending of words then of the sense and matter And although Tremellius alleage a like example Josh 24.19 and Ainsworth another Deut. 5.26 Yet the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the other nations and the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his relation joyn'd to his people evidently prove that there is not the same reason of these testimonies and the Scripture now before us Beside there was no doubt or question could be made whether the God of Israel were so neer to any other nation as to his own people in covenant with him Which yet is all that these men contend for Whereas indeed the comparison stands between the presence and help of other gods to their respective people and the presence and help of the only true God to his people of Israel 2. The words following in v. 8. make this sense clear and evident what great nation is there which hath so righteous statutes and judgements as all this Law which I set before you this day So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him so in respect of all his righteous Law set before his people in comparison of the statutes and judgements of other nations which how ever they might at least many of them be called righteous yet were they mixt with unrighteous Lawes As those of the Lacedemonians which however they had many just lawes delivered to them by Lycurgus yet theft was tolerated among them yea commanded provided that the thing stoln were kept so close that it could not be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was held lawful or commanded by the Law to steal but it was accounted dishonest to be discovered saith Plutarch And although some Law-givers as Numa and Lycurgus for the credit of their Lawes pretended the authority of a Deity yet beside that their subtilty was soon known the vanity and superstition of the Lawes themselves Ex insitis argumentis easily made manifest what god was the author of them I wish therefore that the words were thus rendred what great nation is there whose gods are so near unto them as Jehovah our God is in all things we call upon him for The truth of this hath hitherto appeared in the histories of the Egyptians the Amalekites the Midianites the Moabites and the Ammonites whose gods were not so nigh unto them nor helpful at all in the necessities of their respective worshippers as the Lord God of Israel had been unto his people in all things for which they called upon him So that the words are an appeal to the peoples experience touching the truth of all these Histories and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for 1. Take notice hence O thou Israel of God what God that is whom thou worshippest how near he is unto thee and can he be neerer then in the midst of thee Levit. 26.11 12. Numb 5.3 Deut. 23.14 Ezech. 37.26 even in thy heart and in thy mouth Deut. 30.14 Rom. 10.8 James 1.21 2. How ready he is to hear thee and answer thee when thou callest upon him Psal 145.18 Esay 58.9 Yea before thou callest upon him Psal 32.5 Esay 65.24 3. How reasonable therefore is it that we should renounce those false gods who cannot draw near unto or help their own people Such are the gods of the Edomites earthly men whose god is their belly who minde earthly things 2 Chron. 25.15 Phil. 3.19 Yea how unreasonable is it that we draw near unto the Lord our God the only true God who is most near most able most willing and most ready to help his people By so doing we shall invite the Lord to draw nigh unto us It is the exhortation of S. James Chap. 4.8 Draw near unto God and he will draw near unto you But how shall we draw near unto our God How else but by humbling our selves under his mighty hand and opposing the temptations of his and our enemy therefore the same Apostle premiseth immediately these means Jam. 4. v. 7. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all Military phrases S. James as a Captain or Leader gives words of Command Be subject or subordinate unto God the Commander in chief withstand the Devil the great enemy and then he warrants them they shall rout him he will flee from you Such were the antient engagements of the person baptized who being turnd toward the West said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan And then being turnd toward the East he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ And so much of antiquity there is extant in that excellent form of Baptism though antiquated wherein the person baptized is admitted into Christs matricula his Military Roll and Army for this end Manfully to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Souldier and servant unto his lives end When such Souldiers are foyled and wounded by the enemy and are sorrowful for their wounds the Emperour of the World the Commander
in Chief vouchsafes to visit them So saith that man of war who had experience of it Psal 34. v. 18. Psal 34.18 The Lord is near to the broken of heart and will save the wounded or contrite of spirit And his salvation is nigh them that fear him that glory may dwell in our land Psal 85.9 Now who would not serve under such a Commander who disdains not to visit yea to be billetted with the meanest of his common Souldiers Esay 57. v. 15. Hear what he saith Esay 57.15 Thus saith the High and Lofty One who dwelleth or abideth for ever and whose Name is holy I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And therefore it is no mervail that his Name alone is exalted Psal 148. v. 13 14. and his Majestie is above the Earth and the Heaven who exalteth the horn of his people the praise of all his Saints or mercifull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Israel the people nigh unto him Psal 148.13 14. Then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last triumphal song Revel 19.1 God grant we all may sing our parts in it Hallelujah Attende Tibi SER. XIII Look to thy Self SERMON XIII Deuteronomie 4. ver 9. Onely take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons THis Text containes precepts of greatest moment yea as the first is here propounded it s of only moment Only take heed to thy self and keep thy soul diligently And the precept of conveying the doctrine to after ages is of like moment Thou shalt teach them thy sons and thy sons sons Which is the same but in a more large sense which S. Paul saith to Timothy 1 Tim. 4.16 Look to thy self and the doctrine The words may be considered in themselves or with reference unto those preceding In themselves they contain two general precepts The former may be divided into two formally differing one from another but really one and the same 1. Only take heed to thy self 2. The next is very like unto it and indeed the same with it or little differing from it And keep thy soul diligently This is demonstrated from the end and the adjunct caution The end is two wayes expressed and the later the effect of the former 1. Lest thou forget the things which thine eyes have seen and 2. Lest they depart from thy heart which later will follow in case of our fail in the former This precept or precepts must be observed for this end or ends SER. XIII without fail without interruption all the dayes of thy life And thou must take care of the transmitting what thine eyes have seen to thy sons and to thy sons sons In the words are contained these divine sentences 1. Israel had seen some things or words 2. Israel ought only to take heed to himself and keep his soul diligently 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the things or words which his eyes have seen and lest they depart from his heart 4. Thus and thus Israel ought to do for these ends all the dayes of his life 5. Israel ought to teach them his sons and his sons sons 1. Israel had seen some things or words Wherein we must enquire what these things or words were and how Israel had seen them 1. What they here turn things are properly words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed so to be rendred as I shall shew anon Those things or words if we look for 1. In the former part of the Chapter they are either the Law of the Lord taught by Moses v. 1.5 Or Examples of the breach and observation of the Law with their suitable events v. 3. Your eyes have seen that which the Lord did because of Baal-Peor For every man which went after Baal-Peor the Lord thy God hath destroyed him from the midst of thee But ye that did cleave unto the Lord your God are alive all of you this day 2. The things or words which their eyes had seen are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently lest thou forget the things or words which thine eyes have seen c. The day when thou stoodest before the Lord thy God in Horeb c. For the words they had seen are understood of those which follow v. 10. viz. the words of the Law v. 13. the Ten words Deut. 10.4 which therefore Israel is commanded to convey to their sons and their sons sons Accordingly the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which thine eyes have seen So Hierom Ne obliviscaris verborum that thou forget not the words c. So likewise the Chald. Par. and Arias Montanus But could Israel see words The use of the sight for hearing is very frequent in Scripture All the people saw those thunderings or voyces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet Exod. 20.18 So Luke 2.15 Let us go even unto Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us see this word John speaks of himself and his fellow Apostles and Disciples That which we have seen with our eyes that which we have looked upon and our hands have handled of the word of life 1 John 1.1 And again v. 3. That which we have seen c. But why must Israel see these things or words 1. Surely what is purely divine cannot otherwise be revealed unto man but by a divine Oracle could Plato say 2. Nor can there be an intercourse between God and man otherwise then by divine words But how could this be truly spoken to Israel That their eyes had seen the words of God namely the Decalogue or Ten Words as they are called For many of Israel to whom Moses spake were yet unborn when the Law was given as all under 38 years of age And how then can it be said of them that their eyes had seen the Ten Words It is well known that the Lord deals with a whole Nation as with one man so he speaks of Moab and Ammon of Elam of Assur and to Israel here Thine eyes have seen For although the persons may be diminished or increased yet the Nation is the same as a River alwayes ebbing or flowing is yet the same River Beside the parents had a charge to transmit the knowledge of the divine words to their children and posterity which therefore they must regard as if their own eyes had seen what their Parents convey unto them Yea succeeding ages accounted what their forefathers did or suffered to be suffered or done by
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God
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
considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many
the Church of England The spirit of grace grant us O Lord To keep these Lawes our hearts restore And cause us all with one accord To magnifie thy Name therefore For of our selves no strength we have To keep these Lawes after thy will Thy might therefore O Christ we crave That we in thee may them fulfil And thou shalt consume all the people which the Lord thy God shall deliver thee The words are a command or in another respect Deut. 7. v. 16. a promise touching the disposing of those nations which the Lord would give into the power of Israel A threefold just exception lies against the translation of these words If they be rendred right they sound thus And thou shalt eat up all the peoples which the Lord thy God is giving to thee 1. What they turn people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural those peoples which though harsh to our English ears yet by use it may be made familiar 2. These peoples are the same which before are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations v. 1. whom the Lord is delivering or giving unto Israel For the words are The Lord thy God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dans tibi giving unto thee which imports the continuation of the act so that what God hath done he is yet doing So that Hierom renders the words Daturus est tibi he is about to give to thee Thus the Lord is said to have given Sihon and his land into the hand of Israel Deut. 2.24 Yet hereby is implied a beginning progress and continuation of the act of giving And therefore Deut. 4. v. 31. v. 31. he saith See I have begun to give Sihon and his land before thy face Begin inherit that thou mayest inherit his land As I shewed on v. 24. of that Chapter 3. The Lord commands or makes promise unto Israel that they shall consume all these peoples The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt eat them up So Arias Montanus renders it Comedes and S. Hierom Devorabis omnes populos quos Dominus Deus tuus daturus est tibi According to which Ainsworth turns the words Thou shalt eat up all the peoples c. It s true there is analogie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consume and sustain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat yet they have their different significations Nor are these two to eat and to consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equipollent or of equal power and extent one with other For to consume is a degree of evil beyond eating up and devouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.15 which S. Hierom turns Quodsi invicem mordetis comeditis videte ne ab invicem consumamini And our Translators But if ye bite and devour one another take heed or see ye that ye be not consumed one of another Where to devour or eat up is a lesse degree of evil in order to a greater to consume But some will say These Seven Nations were to be consumed Be it so Howbeit since the Spirit of God thought meet to express it self by eating not consuming is it not reasonable Sequi Deum Thus the metaphore is borrowed either from evil beasts as Gen. 49.9 or from fire which devoureth Howbeit it s literally true of certain people in Africa who eat up their enemies the Locusts which were allowed the Jewes as a clean food Levit. 11. whereon John Baptist fed Matth. 3. For remedy of such mistakes which seem light and slight to a careless Reader not so to him who precisely and seriously considers what he reads it were to be wished that every word if possible in our English tongue answered in property to its proper word in the Hebrew And if a metaphore be founded upon it in the Hebrew let the proper word be expressed in English and the motaphore in the Hebrew be understood out of it so let the original precede and other tongues follow it Nor is this metaphore uncouth in holy writ For the Psalmist complains to the Lord Psal 14. v. 4. that the ungodly eat up his people Psal 14.4 Have all the workers of iniquity not known eating up my people as they eat bread So these Nations are said to be bread for Israel Numb 22. v. 4. Numb 14.9 Nor is that metaphore unlike this when Moab saith of Israel Now shall this company lick up all round about us as the Ox licketh up the grass of the field Numb 22.4 which Balaam confirmes Chap. 24.8 Whence also Amalek hath his name Populus lambens a people licking up their enemies Compare Psal 79.7 Mich. 3.2 3. 1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel who must lick and eat up their enemies And this the Lord speaks by the mouth of his Churches enemies Numb 22.4 Moab saith Now shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia the Church or Congregation lick up all round about us And Balaam sutably to the words before us Numb 24.8 He shall eat up the nations his enemies To like effect we read other Prophesies as that the Lord will make Jerusalem a cup of trembling to all the people round about Zach. 12.2 And ver 3. A burdensom stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered against it Such opposition must the genuine Israel of God expect from all the divided judgements of the religious World and they may assure themselves of like deliverance Take notice of it for it shall certainly come to pass according to that history of future time 2 Esdr 13. v. 6. The Governours of Judah shall be like an Hearth of fire among the wood and like a Torch of fire in a sheaf and they shall devour all the people round about All which and many like prophesies bode a consumption of the Churches enemies whom it shall eat up and assimilate unto it self and subdue them unto the obedience of faith or if desperately obstinate and incorrigible that of the Prophet Esay 60.12 shall take place The Nation and Kingdom that will not serve thee shall perish yea these nations shall be utterly wasted Note hence Gods main designe whereunto the Scripture before us is serviceable viz. That the body of sin be destroyed that the kingdom of Satan Sin and Death be abolished Rom. 6.6 and that the Kingdom of God may come and be raised up in us Dan. 9.24 This is typified by the burning up the sin offering and burnt offering and by the destruction of the seven Nations figuring the seven capital sins according to Lyra and diverse of the Antients whom he followeth This is meant by the Prophet if rightly translated and understood Behold the eyes of the Lord God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin Amos 9. v. 8. and I will destroy it from off the face of the earth Dan.
delivered and speak to what more properly concerns our present purpose 1. The Lords first Request to Israel is to fear the Lord their God But what fear of the Lord is here understood And why is that fear his first Request 1. The fear of the Lord here meant is not only servile which is a necessary introduction unto a better but filial initial and ingenuous fear also which hath the temper of love with it 2. This fear of the Lord is his first Request unto Israel because fear and reverence properly belongs to his soveraignty and supream Majesty Mal. 1.6 For it is the property of Saviraigns to expect reverence from their Subjects To this man will I look to the poor or humble and broken of spirit and trembling at my word viz. so trembling as the balances in aequi pondio when they are one weight ready to turn with the weight of the word And therefore this fear of the Lord appertains ad primam mensuram divinitatis quae janua est ad intrandum in palatium Regis to the first measure of the Deity which is the gate and in-let into the Palace of the great King saith Georgius Venetus out of the antient Divines Hence it is that this fear of the Lord is said by David to be the beginning of divine Wisdom Psal 111.10 which is confirmed by his wise son Solomon Prov. 1.7 Here is then the first service of the Lord and his first Request unto Israel to fear the Lord his God Ezod 20.20 2. This fear of the Lord is the principle of walking in all his wayes That 's the Lords second Request And what are those wayes There are many of them but they may be reduced unto three 1. There is a way of Gods Commandements Psal 119.1 Psal 119. v. 1. and 128. v. 1. O the blessednesses of the perfect in the way walking in the Law of the Lord wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord walking in his wayes This is the way of the Law 2. There is a way of faith which is Christ For so the Lord saith of himself I am the way John 14.6 and Christ and faith in him are promiscuously taken sometime as 2 Cor. 13.5 Gal. 3.23 24 25. And this is the way of the Gospel 3. There is a way of love a most excellent way 1 Cor. 12.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet I declare unto you a way 1 Cor. 12. v. 31. and 13.1 Secundum excellentiam according to eminency and excellency What that way is the Apostle shewes in the following Chapter If I speak with the tongues of men and Angels but have not love or charity c. Whereby its evident that Archbishop Stephen Langhton who divided the Scriptures into Chapters though elsewhere very happily most what yet herein he violently brake the last verse of the twelfth Chapter from the first of the thirteenth For the Apostle in the last verse of the twelfth Chapter begins a new argument or subject distinct by way of excellency from the former part of that Chapter which he prosecutes Chap. 13. This is the third way the way of love the way of the everlasting Gospel Matth. 24.14 Revel 14.6 1. Whence it appears that the fear of the Lord is only a soveraign and effectual preservative against sin according to that of the Wiseman The fear of the Lord driveth out sin and wrath Ecclus 1.26 And by the fear of the Lord men depart from evil But also it is a means as helpful for the advancement and promoting of every positive good as here for the walking in all the wayes of God 2. The Lord expecteth of Israel an universal obedience a walking in all his wayes obedience of fear Exod. 20.20 Obedience of faith Rom. 1.5 and 16.26 And obedience of love or charity 1 Pet. 1.22 1 Pet. 1. v. 22. So Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he rendred the words Animas vestras castificantes in obedientia charitatis having purified your souls in or by the obedience of charity And this reading suits best with the context For the Apostle having spoken of faith and hope two of the Theological vertues v. 21. he proceeds to the third which is charity ver 22. 1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in Esay 65. v. 2. yet choose rather to walk in a way not good after their own thoughts Esay 65.2 2. Such as pick and choose one or other of Gods wayes to walk in especially such as seems to them to be most smooth and easie Such are they who leave the way of the Law under pretence either of impertinency and that it belongs not unto them or which amounts to the same of impossibility for them to walk in and choose to themselves that way which they call the Gospel as if Christs walking in the way of the Law excused them from walking in it not remembring that the righteousness of the Law is to be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. Not considering that the Lord Jesus saith of the Gospel that strait or how strait is the gate and narrow is the way Mat. 7. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life Matth. 7.14 Yea full as much obedience and as tedious travailing there is in the way of the Gospel as in that of the Law as will appear to him who shall consider these Scriptures advisedly Matth. 5.17.18.19.20.48 and 7.14 2 Cor. 7.1 Col. 4.12 beside many others to be named in due place Only under the Gospel the Lord giveth more grace and strength to run the way of his Commandements 3. But most abominable are they who walk in lasciviousness excess of wine in rioting and drunkenness in chambering and wantonness yet pretend to walk in the way of pure and holy love These at this day are the close civil Ranters These are they of whom the Apostle saith that they turn the grace of our God into lasciviousness These are spots in our feasts of charity Jude v. 12 14. feasting with you feeding themselves without fear Enoch the seventh from Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesied unto these So far are these from walking in all Gods most holy wayes that they dare affirm Os blasphemum impudens O blasphemous and bold-faced men that the most holy God walks with them in all their most unholy and most unclean wayes Yea these set the Devil in the seat of God and make God like unto their ungodly selves of which the Lord will convince them in his judgement Thou thoughtst that I was altogether such as thy self Psal 50. v. 21 22 23. but I will reprove thee and I will set in order thy sins so the LXX in thine eyes Now or I beseech ye consider this ye forgetful of God lest I tear in pieces and there be none
with authority and it is the act of a Superiour who commands somewhat by authority to be done by his inferiour under his power 3. Postulamus jure we demand by right and it is an act common to all who have right to make demand that right be done The word here used to require answers to the two later significations And indeed it is a word used by the supream Magistrate as in that usual form of speech We will and require we require and command c. Now although the most high God have soveraigne authority and independent right unto his creatures especially to man in whom he hath a manifold right of 1. Creation 2. Preservation which is a continuing and perpetuating creation 3. Covenant 4. Forefeiture 5. Redemption and 6. New Covenunt of which I have spoken heretofore particularly yet here the Lord Non postulat he requires not his right Non poscit he interposeth not his authority and command but Petit he desires intreats and requests which last word in our language is equipollent to the two former And though it be of the same Latin Original Requiro yet it differs in usu SER. XIV whence vis norma loquendi use is the rule of speech O the wonderful condescent of the most high God King of Kings and Lord of Lords and the only Ruler of Princes He hath all authority all right beyond all compare yet he deigns to petition for that which he hath independent right and authority to command and require of his Israel But lest this discourse should seem to be meerly critical we shall finde a like condescension expressed by S. Paul 2 Cor. 5.20 We are therefore Ambassadours for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam Deo precante or exhortante as God praying you so Beza or exhorting you so Pagnin we beseech you c. The word is in the Participle present The Lord is praying is exhorting you by us And so in the Text the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petens so Arias Montanus requesting desiring entreating thee O Israel Thus the Lord hath done thus he is still doing And what reason is there that the Lord intreats and is continually intreating these duties of us 1. He knowes our necessity and how extream needful these are for us 2. He loves exceedingly our immortal souls which being come forth from God whose off-spring we are Acts 17.28 and by sin separated from God he would not that our immortal souls should perish in sin and death And therefore he labours their return unto him by all means both by fear whereby we may depart from the sin and by lave whereby we may be reunited and adjoyned unto him and his righteousness This is the scope of the Apostle in the place now named 2 Cor. 5.20 God is entreating you by us we beseech you be ye reconciled unto God But why does the Lord thus continually sollicit us hereunto entreating and beseeching us daily to be reconciled unto him He knowes the daily necessity of his Israel in all successive generations He has a right unto all these duties which he requests of us And hence it is that he continually moves us inwardly and outwardly And this continal claim preserves his right 1. Behold O Israel what thy debts and engagements are unto thy God to fear him and to walk in all his wayes and to love him and serve him with all thine heart and with all thy soul and to keep his Commandements and his Statutes These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are Gods Matth. 22.21 These and such as these are the debts which we confess and acknowledge that we owe when we pray the Lord to forgive them Matth. 6.12 2. Hence also it appears that Israel detains these dues and debts from his God and aliens them to whom Israel is not indebted Rom. 8.12 We have given his fear unto men Esay 51.12 13. which is his due and he claims it Mal. 1.6 A Son honoreth his father and a servant his Lord. If then I be a father where is mine honour And if I be a Lord where is my fear SER. XV. saith the Lord of hosts I rather turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord then Master as ours have here done both 1. Because Master is doubtful as answering to Magister and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.13 14. 2. It s the same also with Herus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath relation to any private and obscure family to any one Cui servus est atque arca who hath a servant and a Chest as the Poet describes him as a very poor man Cui neque servus neque arca who hath neither Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the plurall to render the Lord more illustrious so Esay 19.4 We have walked in our own wayes which are extreamly different from Gods wayes Esay 55.8 9. We have withdrawn our love from our God and placed it on vain things which will not profit in the later end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambitious and lovers of vain glory lovers of money lovers of pleasures more then lovers of God 2 Tim. 3.4 Yea and thus we become abominable according to the things which we have loved Hos 9.10 For Amor transformat amantem in rem amatam love transforms him who loveth into the thing which is beloved whether it be good or evil We have served our own lusts and the idols of our own hearts all the other gods and have not served the one and only true God with all our heart and with all our soul We have detained the truth in unrighteousness and the power of our God in pretence of impotency and weakness So that we have not obeyed the voice of the Lord our God to walk in his lawes which he set before us All these Rights Debts and dues Israel hath with-held from the Lord his God And for these the most high God condescends even to petition Israel He takes on him the form of a servant Yea and what a servant would not do what a servant was ashamed to do Luke 16.3 He vouchsafes to do even to beg for that which he might most justly require and command 3. The most eminent and highest degree of Majesty and the very meanest and lowest degree of humility are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may well consist and stand together The most high God condescends to petition and beg for his own right of his own subjects 4 Since the King of the worlds 1 Tim. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescends to entreat and request his Israel for what is his right it will not misbeseem the greatest Monarchs and Potentates upon earth to petition and supplicate their subjects for their right Yea it is their safest way for the obtaining of it When maugre all the conspiracy and opposition of the Kings and Rulers of the earth the Lord had set his King upon his holy hill of Sion he gives serious
others different in judgment from them Sadducees they themselves may be thought to differ little from Epicureans if what is said of them be true that they confine the divine essence within the heavenly bodies and admit no operation of God below the Moon Yea how like those are they who say the Lord hath forsaken the earth Ezech. 8.12 And however they pretend modesty and high thoughts of God they are doubtless a daring generation For what boldness what presumption is it to adde unto Gods words Prov. 30.6 If they say it is no addition but only an explication Surely explication of Scripture especially such as is of so great moment as this is touching the being of God and Christ and his spirit in us ought to be taken out of Scripture which I am confident they are never able to do not out of their own imagination and as they think good which S. Hierom calls Boni opinio good thinking Yea the spirit of God foreseeing such false Glosses hath left some such expressions as are not easy to be corrupted whereby the truth of Gods and Christs being in his Saints is averred As when Christ is called Immanuel God with us that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling deity That the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inwardly within you That the people of God are partakers of the divine nature 2. Pet. 1.4 That Christ by himself is making the purging of our sins Hebr. 1. v. 3. Hebr. 1.3 And many the like What they say that it is presumption to think that God and Christ should be in his Saints as the Scripture often holds forth unless understood according to their influence that it is against our modesty to judg that God should entreat and request any thing of Israel which he should rather require and command Whether to understand Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath left it to his Church or to impose a sense upon it of our own be more breach of modesty and the greater presumption let the Godly learned judge Surely the onely-wise God can best determin what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decorum and what expressions may best become himself in his dealing with his Israel But the entreaties of Princes are interpretative their commands their Requests are their Requirings And therefore what the Lord here entreats or is entreating 7. Moses commands or is commanding this day whether understood of the Law of Gospel Lex imperat Evangelium impetrat saith one of the Antients The Law commands The Gospel obtaines power to be obedient unto the Law Commands befit the law Entreatyes and Requests the Gospel The Lord leaves no meanes untryed he makes use of both But why does the Lord entreat and Moses command 1. Our God in himself is Love sweetness and goodness which inclines him to request and desire of us our bounden duty And that his goodness ought to lead us unto repentance Rom. 2.4 But sin iniquity and obstinacy in sin brings in rigour and austerity yea wrath and fury which is no genuine property of our God who saith Fury is not in me Esay 27.4 and 28.21 vengeance is his strange work his strange act which when he executes he puts on his armour Esay 59.17 2. He well knowes our heart who made it that it being perverted it s not fit to be wrought upon by love goodness and mercy which by accident hardens it as in the case of Pharaoh but then severity commands and threatnings are most proper for it And therefore since è malis moribus ortaesunt bonae leges good lawes arise from and suppose ill manners of men hence it is that they are propounded imperatively and have their due and respective sanctions by punishments annexed And the Magistrate in such case is more feared then God himself Which was wisely considered by John Fisher Bishop of Rochester who composed the local statutes of Christs Colledge in Cambridge in the Chapter de visitatore he hath these or the like words Si Deum non timeant at visitatorem saltem reformidabunt if they fear not God yet they will at least be affraid of the Visitour They who will not grant the Lords Request will be obedient unto the Command of Moses 1. Note hence how wisely and gratiously God deals with his people He dispenseth his acts of grace by himself his acts of severity by his servant Israel is the seed of Abraham his friend He therefore softens the Commands of Moses by his own entreaties and lest his own Requests should be thought too much indulgence they are somewhat straitned by Mose's commands Yea such is the intimacy of his friend-ship with his Israel that as friends have mutual power one over the other he vouchsafes to Israel power over himself as Israels name imports and as Israel entreats his God so God interchangeably entreats his Israel Yea and as the Lord commands Israel so a wonderful dignation and condescent he gives power to Israel to command himself Esay 45.11 2. It is in Israels power or may be obtained by faith and prayer to fear the Lord his God SER. XIV to walk in his wayes to love him to serve him with all his heart and with all his soul and to keep his Commandements and his Statutes How does this appear from the context what is the Lords requesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tecum from with thee Thou hast power with thee So St. Paul chargeth Timothy to stir up the gift that was in him The gift was with him and in him and wanted onely stirring up 2 Tim. 1.6 And the Lord tells the Church of Thyatira that somewhat they had which he warns them to hold fast till he came What ye have hold fast till I come Revel 2.25 And the Apostle knew what power he had when he told the Philipians that he was able to do all things through Christ inwardly enabling him Phil. 4.13 Much more does the Lord know what Israel can do when he requests him to fear him walk in all his wayes love him serve him and keep his Commandements and Statutes The Lord requests no more Moses requires no more then we have power with us to perform The Lord is most wise and most righteous and would injoyn no more nor request any more nor would his servant Moses require more in the name of the Lord then might stand with Gods wisdom and righteousness to request or require 8. What doth the Lord request of thee and what doth Moses require of thee O Israel but these duties named Does the Lord request or require no more Are there not 248 affirmative Precepts in the Law answerable to the same number of bones in a mans body which also import the strengths and powers of the inward man to be perfected by the Commandements of God And therefore when the Lord was now about to give Abraham his name which contains in the letters of it the same number the Lord
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses
so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus
Mount Sinai but he quotes them out of Deut. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles and comes out of Mount Sion and brings with it strength and power And such is this in the Text. Besides since the nature of this Commandement is such that without it eternal life cannot be obtained surely our God would not have prescribed this precept to be done in this life if it had been to be reserved for another life Now that this precept is of that importance that without it the eternal life cannot be obtained and that by observing it the eternal life may be obtained appears by what our Lord saith Luke 10.25 when the Lawyer asked him What shall I do inherit eternal life our Saviour having asked him what is written in the Law c And the Lawyer returned answer out of Deut. 6.5 Thou shalt love the Lord thy God with all thy heart c. Our Saviour then answers to this question ver 28. This do and thou shalt live Now Beloved consider advisedly It concernes every soul which hopes and desires the eternal life If this be a necessary condition for the obtaining of eternal life surely if eternal life be possible to be obtained it must also be possible to perform the condition whereby it may be obtained which is to love the Lord our God with all our heart c. If otherwise the means be impossible the end also must be impossible whereby that end should be obtained it s all one to say Thou shalt not inherit eternal life The rule is well known Conditio impossibilis aequipollet negativae An impossible condition is all one with a negative But that we may be the more excited hereunto ye may be pleased to consider what a mans heart is carried unto in this world what objects or what in any object drawes his love most For the heart soul and minde are so swayed and carried by love as the body is by the weight of it Amor meus pondus animae meae saith S. Augustin And as the weight of the body inclines it to the place proper and most convenient for it so love swayes and inclines the whole man to that which is as it were the proper place and centre wherein it rests Now what objects most incline the love of the natural man or what most of all does the love of the natural man incline him unto The Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty or Comeliness most takes our fansie and wins our heart And the Wiseman confirmes it when he saith the man loves nothing better Eccles 36.22 Why a man loves that which is fair and beautiful is a blinde mans question 2. A second object lovely or the Formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be loved So that if one discerned love in another toward him he must be inclined to love him again as naturally as the stone is swayed and moved towards the centre Whence it is a good rule and would God we all observed it Ut ameris amabilis esto that thou mayest be beloved as every one would be be loving amiable lovely and courteous and thou shalt win upon his love whom thou lovest 3. A third Formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty beneficence doing good Manifestatio dilectionis est exhibitio operis This is loving in the deed saith S. John Now Beloved all these are eminently in God as in their root their spring their centre 1. All beauty and comeliness it is in him most eminently He is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own desormity compared with Gods beauty From his beauty what ever is beautiful in any kinde receives its beauty And to love this most beautiful object renders him that loves it like unto it otherwise then it is among the creatures For a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed But he who loves the Lord with all his heart c. He becomes like unto him 1 John 3.2 Amor transform at amantem in rem amatam Hence it is that Moses his face shined And they who beheld Stephen saw his face like the face of an Angel This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image c. 2 Cor. 3.18 What they falsly said of Helena that she was so fair that she was worth all that ten years war undertaken for her sake is most true of the beauty in God its worth all our labour all our warring all our mortification for his sake Romans 8.36 The second object is to be beloved and this is eminent also in God He prevents us with his love 1 John 4.10 He so loved the world c. John 3. So without bounds or limits so without example See how he loved him John 11. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty and liberality All we are all we have yea all the whole Creation and every creature is as streams from his Fountain as beams from his light as beauty from his beauty Should we begin to speak of his bounty and goodness and beneficence where and when should we make an end So that if the eyes of our understanding were opened how could we be but ravished with the love of our God Ut se habet simpliciter ad simpliciter ita magis ad magis maximè ad maximè if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he be worthy of love who is good as the Philosopher could say then most amiable and lovely is he who is the best Amor meus pondus animae meae My love is the weight of my soul saith S. Augustine Whence is it that all and every creature inclines to the proper place the Fowles unto the Air the Fishes unto the Sea the Stone to the centre is it not that these are their rest Tell me who ever thou art in what creature hast thou ever found a true solid and lasting rest I believe that we have found that Nihil aequè gratum est adeptis quà m concupiscentibus there is no creature so amiable in the enjoying as in the desire of it Let me appeal to the experience of the Amaretto whether he soon lothe not that which he most loved The example of Amnon 2 Sam. 13. is of large extent ver 2. He was so vexed that he fell sick for his sister Tamar and waxed lean from day to day When he had enjoyed her he hated her exceedingly so that the hatred wherewith he hated her was greater then the love wherewith he had loved her
present with us Habenti Deum nihil desuâ—urum si ipse non desit Deo saith S. Cyprian nothing shall be wanting to him who hath God with him if he be not wanting unto God For Facienti quod in se est Deus non deest God is not wanting to him who is doing what lieth in him who is not wanting to himself Arise be doing and the Lord will be with you 2 Cor. 13.11 Phil. 4.8 9. When a man hath taken a wife and married her and it come to pass Deut. 24. v. 1. that she finde no favour in his eyes because he hath found some uncleanness in her then let him write her a bill of divorcement and give it in her hand and send her out of his house 2. And when she is departed out of his house she may go and be another mans wife 3. And if the later husband hate her and write her a bill of divorcement and giveth it in her hand and sendeth her out of his house or if the later husband die which took her to be his wife 4. Her former husband that sent her away may not take her again to be his wife after that she is defiled For that is abomination before the Lord and thou shalt not cause the land to sin which the Lord thy God giveth thee for an inheritance The mis-translation in these words could not so well be discovered without the expression and setting down of the whole Paragraph Which howsoever it be broken into four verses yet is it in the whole no more then one connex Axiom or conditional proposition as will appear if we shall first understand that it is not generally true though many conceive it to be so that our Lord in his most divine Sermon on the Mount intended only the confutation of the Pharisees false glosses and mis-interpretations of Gods Law For it is evident that both the first and second instances Mat. 5. v. 21. 30. are no other then the very Law of God in the sixth and seventh Commandements And our Lords expositions of them have no way confuted them but only added their inward and spiritual meanings thereunto That whereas the Lawes against murder and adultery in the letter were understood onely to restrain the outward act our Lord shewes that these Lawes reach even to the heart also Wherefore it could not be his general scope Howbeit in that Sermon I deny not but he meets with false glosses and mis-understanding of Gods Law And such was this custome and practice of the Jewes divorcement which we have now before us which they grounded upon these four verses so rendred as our Translators have turnd them And indeed that Translation confirmes their practice Notwithstanding the words of Moses will hardly afford any such sense as they gather from them to warrant them to put away their wives Those words ver 1. so turnd Then let him write her a bill of divorcement or cutting off and send her away out of his house These words do not necessarily bear any such construction yet hence they collected that for many causes a man might put away his wife But if these four first verses be well lookt into and the Law-givers scope considered we shall finde that these verses make up one intire sentence and that the three first of those verses are but only the Antecedent of a Connex Axiom and the fourth verse the Consequent and that which makes the sentence full For whereas ver 1. the Translators render the words Imperatively by way of precept Then let him write her a bill of divorcement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same words meet us again ver 3. which yet they turn not Imperatively as before nor indeed are they so to be rendred and therefore neither the former since they are both in the very same tense and all those three verses are but Sententia pendula as it is called an imperfect sentence depending upon somewhat following and which is compleated and perfected by the fourth verse thus If or when a man hath taken a wife and married her and it come to pass that she finde no favour in his eyes because c. and if he write her a bill of divorcement c. and if she go and be another mans and if the later husband hate her c. or if the later husband die c. all which are parts of the Antecedent then her former husband who sent her away may not take her again to be his wife c. So that all the three first verses are but a condition of the Antecedent in order to the consequent a supposition of somewhat which possibly might be and if it so come to pass then the consequent will take place For Suppositio nihil ponit in esse A supposition makes nothing to be And thus the Greek Interpreters express the sense of these four verses And the vulg Latin yea and the Chald. Paraph. may be so understood And so Tremellius renders the words and so Vatablus explains them Scripseritque ei libellum repudii dederit ei in manu ejeceritque c. non est hîosententia absoluta sed debet hic versus jungi verbis sequentibus non poterit prior c. And if he shall write her a bill of divorce and give it to her in her hand and shall cast her out c. This is not an absolute sentence saith he but this verse ought to be joyned to the words following the former husband c. ver 4. And that this is the main scope of this Law That the former husband may not take his wife again which hath been the wife of another man its clear by the Prophet Jeremies reference unto this very text Jer. 3.1 They say or saying if a man put away his wife and she go from him and become another mans shall he return unto her again shall not the land be greatly polluted where we read no command that a man should put away his wife But only that a man having put away his wife and she become another mans he must not receive her again Only from supposition that a man having put away his wife and given her a bill of divorcement hence they collected that a man might put away his wife How witty men are in misconstruing the Law of God to make it suit with their own corrupt wills Our Lord discovers this fallacious collection of the Scribes and Pharisees Matth. 5.31 It hath been said If a man put away his wife let him give her a bill of divorce But by whom was it so said or to whom In the former instances which our Lord gives we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is left doubtful whether to them of old time or by them of old time that is the Antients But that word we read not there added by our Lord. Why This speech was not said to them nor by them of old time Our Lord tells us as much Matth. 19.8 That
because of the hardness of their hearts Moses had suffered them to put awuy their wives but from the beginning it was not so Therefore he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said to them of old time or the Antients Thou shalt not commit adultery c. but it was not said to or by the Antients if a man put away his wife let him give her a bill of divorcement That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or by the Ancients is not there added by our Lord to the matter of divorcement will appear beside what hath been said if we compare herewith Jer. 3.1 which was named before Where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn They say or in the margent saying whereby is implyed that this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience But so far is the Lord from warranting divorce and separation of a wife from her husband that it may well be questioned whether divorce in any case be necessary yea or not yea whether a man be bound even in the case of adultery to put away his wife Our Lord Matth. 5.32 rather permits divorcement in that case then commands it So that 1. We do not read any Law of God enjoyning the wronged man so to do 2. Besides God is a witness of mutual faith plighted one to other It is the Lords own reason Mal. 2.14 The Lord hath been witness between thee and the wife of thy youth She is thy companion and the wife of thy covenant It is thy covenant and the Lotd is witness to it 3. The Lord hates putting away Mal. 2.16 and we ought not to do the thing that he hates Jer. 14.4 4. Though it be true that adultery is a capital crime and to be punished by the Judges Job 31.11 that is If the business be brought before them and proved Yet we read not that the husband was any where bound to prosecute his wife especially if he saw her penitent or thought good either to retain her for what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7.16 or put her away without noyse without publick shame more privately by bill of divorce We finde not that Jacob put away his wife or handmaid which was a secondary wife whom Reuben had abused And Joseph in his ignorance suspecting his espoused wife to have been an adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1. v. 19. that is a merciful man he would not make her a publick example but thought privately to put her away by bill of divorce Matth. 1.19 Hence take an estimate how merciful the good God is towards the fallen man He took the Jewes he takes us Gentiles to be his Spouse Thy Maker is thine husband Esay 54.5 What Adulterers what Adulteresses have we been yea yet are we how unchaste how unfaithful to our husband The Lord aggravates this great sin Ezech. 16. Jer. 3.2 Lift up thine eyes to the High-places and see where thou hast not been lien with c. See Chap. 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith Esay 50.1 Where is the bill of your mothers divorcement And though a man having put away his wife he must not receive her yet return to me saith the Lord Jer. 3. How justly therefore are they to be blamed who cause divorcement and separation between man and wife Such I mean who make unequal mariages either between themselves or their children or other relations These while they intend to lay a lasting foundation of love friendship and union between persons and families even these unwittingly are the cause of greatest breach dissention and disagreement What else shall we judge of those who make mariages only out of wordly respects as wealth honour or high place without any consideration of that which ought first of all to be lookt into the fear and love of God and Christian education adorning it As also that due sympathy and harmony of nature mutually inclining disposing and uniting the mindes and hearts and making them in a sort one For where these bonds are wanting though nothing else be wanting of wordly interest as honour wealth places of dignity and what ever else can be wished yet contracts and unions made between some parties so unequally yoked together ordinarily incense and kindle dissensious and differences between themselves and all in relation unto them The tying together of Sampsons Foxes set all on fire This must needs be the very worst divorcement of all other when their mindes and hearts are opposite and contrary one to other yet by bonds of matrimony they are obliged and bound to maintain a bodily presence one with other Let covetous proud and ambitious parents think seriously of this who ingage their children in perpetual bonds of unequal mariages to begin a kinde of hell upon earth which without Gods great mercy will never have an end Surely such mariages were never made in heaven They say that mariage is a civil ordinance and therefore the power of contracting it hath been devolved from the minister to the civil Magistrate though S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Ephes 5..32 But such mariages as these are can scarce be termed civil and therefore indeed they are more fit to be published among the rable in the market-place then among the Saints in that which according to the new reformation of words is called the meeting place Mystice There is a lawful and necessary divorcement to be made between us and our sinful thoughts which spiritually are signified by a wife Thus Eve and the Thoughts are compared 2 Cor. 11.2 3. These are the femal part of the man as the life is the male And these are adjoyned to the male even to the life as a meet help unto it Howbeit if she prove unquiet if she be a Skold such are the false-accusing thoughts if she be vain and idle of such the Apostle speaks 1 Tim. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only idle but tatlers also and busiebodies if she be a Slut unclean thoughts its the Wisemans advise Cut her off from thy flesh and let her go Ecclus 25.26 The Lord though he hate putting away Malac. 2.16 yet he reproves us that we admit such idle Huzzies into our bosoms Jer. 4. v. 14. How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in thee Jer. 4.14 Of this Moses may be understood in the place before us Deut. 24.1 If the husband finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuditatem verbi the nakedness or uncleanness of the word What is the uncleanness of the word There is a pure and holy word The Commandement of the Lord is pure Psalm 19.8 There is a word also of Belial saith the Wiseman even the word of Antichrist which opposeth
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
there be not a man so just upon earth that so doth good but that he may sin Ye have a brief Analyse and Paraphrase of the neighbour words that lead to my Text. Come we now to the divine truths contained in it and they are these 1. Wisdom strengthens the wise 2. Wisdom strengthens the wise more then ten mighty men in the City 3. There is not a just man upon earth that doth good and may not sin 4. Although the wisdom so strengthen yet there is not a just man upon earrh c. 1. When Wisdom is said to strengthen the wise we must inquire what wisdom this is and how it is true that wisdom strengthens the wise 1. The word here turn'd Wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is extreamly ambiguous and therefore we must timely distinguish it according to the significations of it And so Wisdom is either Divine and from above or either Humane and of this world or either Devilish and from beneath The wisdom here meant is divine which is defined Absoluti divinique boni scientia Rerum divinarum humanarumque scientia the knowledge of the absolute and divine good the knowledge of things divine and humane So Lactantius and others The Wiseman who on purpose speaks of wisdom defines it the breath or emanation of the power of God and a pure stream flowing from the glory of the Almighty the brightness of the everlasting light c. Wisd 7.25 26. Which description declares that the true wisdom is not such as the Philosophers have delivered it unto the world who make it one of the intilectual habits as they call them whereof they make five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they will have it consist in knowledge But it is evident by that description of the Wiseman that wisdom is no acquisite habit nor consists it only in knowledge though of the highest things For we must take notice that the fear of God is the beginning of wisdom And the Scripture places Wisdom not in the Brain but in the Heart 1 King 3.12 Psal 90.12 By Wisdom then we must here understand the Spirit of wisdom which is Christ and thus Deut. 34.9 Joshuah is said to be full of the Spirit of wisdom Esay 11.2 There shall rest upon him the Spirit of wisdom For this S. Paul prayes Ephes 1.17 And Wisd 1.4 what the Wiseman calls wisdom v. 5. he calls the holy Spirit of Discipline 2. The word we turn to strengthen is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm solid and strong Which is transferred from outward and visible to invisible and inward things So that as the thickning of bodily things makes them stronger as a threefold cord is not easily broken so likewise the addition of spiritual things makes them more firm and those who have them as light and heat c. may be encreased Whence we say Vis unita fortior Psalm 68.29 Strengthen O Lord the things thou hast wrought in us unto which the Apostle may seem to have had respect when he saith 1 Cor. 3.6 7. I have planted and Apoll◠watereth but God gave the increase They go from strength to strength Psal 84.7 Stablish strengthen settle you 1 Pet. 5.10 The reason is evident from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that operative power of the divine-wisdom in those who have it in them It is given them for this end to work in them as Solomon prayed 1 Kings 3.9 Wisd 9.10 O send her out of thy holy heavens and from the throne of thy glory that being present she may labour with me c. Wisd 6. Obs 1. Note here that a man who is wise by the wisdom of God hath that wisdom in him For nothing can render another like it self but it must be in him in whom it works Since therefore Christ is the true wisdom he must be in those whom he makes wise and strengthens by his wisdom and will be found of all that seek him Prov. 8.17 Obs 2. A great diversity and a broad difference between humane fear and the fear of God which the Wiseman here calls wisdom Humane fear abates mens courage Timor minuit Fear betrayes those succours which reason would afford Wisd 17.12 But the fear of God which is the wisdom here meant encourages and strengthens the wise Obs 3. Hence it followes that a wise man is a valiant man The Wiseman tells us so much expresly Prov. 24.5 A wise man is strong yea a man of knowledge encreaseth strength Solomon knew this from his father Davids example Psal 27.1 Such a valiant man was S. Paul Rom. 8.35 c. who shall separate us from the love of Christ shall tribulation or distress c. In all these things we are more then Conquerours Obs 4. That as there are diverse sorts of wisdom divine humane and diabolical as hath been shewen so the divine wisdom it self hath diverse degrees And the wisdom here spoken of is the lowest For Solomon having spoken of the fear of God which is the beginning of wisdom he presently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wisdom namely the fear of God strengtheneth the wise He implyes that there is another and higher degree of wisdom then this is of which S. Paul speaks experimentally Col. 1.26 27 28 29. the mystery which hath been hid from ages and from generations which is Christ in you c. whereunto I also labour striving according to his working which worketh in me mightily Obs 5. This resolves a great doubt which might be made by comparing the speech of the Wiseman Ecclus 24.21 where the Wisdom saith They that eat me shall yet be hungry and they that drink me shall yet be thirsty Whereas John 4.14 Whosoever saith the wisdom of God drinketh of the water that I shall give him shall never thirst c. And 6.35 He that cometh to me shall never hunger c. Whence its evident the former words are to be understood of the former and lower degree of wisdom and the later of the consummate and perfect wisdom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdoms able to make us wise unto salvation 2 Tim. 3.15 The wisdom of the just Luke 1.17 Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer who saves and delivers us out of the hands of our enemies who redeems us from iniquity from the curse of the Law from the wrath of God 1 Thess 1.10 from eternal death from him who hath the power of death Hebr. 2. Yet who returns thanks Solomon tels us a Story Eccles 9.14 of a little City delivered by a poor wise man And what is this little City but the Church professing godliness S. Matth. 5.14 Such indeed are but few in regard of the whole world Against this little City comes a great King the Prince of this World He besieges it he goes about seeking whom he may devour This is the true Nebuchadnezzar he who straightneth and besiegeth
all have sinned and fallen short of the glory 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or justice is conformity unto a Law They therefore who are conformable unto Gods Law are just as Noah Gen. 7.1 Zachariah and Elizabeth Luke 1.6 Lot 2 Pet. 2.8 But it s said Psal 143.2 In thy sight shall no man living be justified the like Rom. 3.20 Gal. 2.10 Resp There is a Legal and Evangelical justice or righteousness Which yet are not so distinguished that the Legal righteousness is performed by the mans own strength which the Pharisees endeavouring to establish fell short of the righteousness of God Rom. 10.3 But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us Rom. 8.3 4. what the Law could not do c. Now because there are three degrees of those who are in Christ Children Young men and Old men 1 John 2. there is a justice proportionable unto these 1. That of the Childe which is here understood 2. That of the Yong man and 3. That of the Old man 1. Whether is not a just man in that state that doth good and may not sin The reason is from consideration of the God of our righteousness he is the God of order and therefore as he works his works in the outward world not all at once but gradually and successively from weak beginnings as we say Natura non facit saltum so he works his works in the inward world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altogether he makes his entrance into his greatest works with small and weak beginnings Mark 4.26 32. 2. Reason also may appear in regard of the just man himself He is made at first of an earthly mold and his mind and heart at first relish the principle of which he is made and therefore he is said to be upon earth There is not a just man upon earth c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit saith he told him of of earthly things Joh. 3.12 and ver 31. John Baptist saith he speakes of the earth 1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood viz. That the most righteous man â—hat is sin 's in every good work he doth This is untrue This Scripture speakes not of a just man in the highest degree of justice but of a just man in an in ferior dispensation Besides that is a fallacious and Sophisticall collection For whereas the Text saith that there is not a just man of the lowest dispensation under the fear of God but he may Sin these Sophisters infer that the just man doth sin in every good work he doth Lastly this is untrue For Job was a just man and one who had not attained unto the highest degree of perfection yet the Scripture testifies of him that upon so great provocation as the loss of all his goods and all his children he yet sinned not Job 1.22 Yea upon Satans inflicting exquisite cruelty upon him we have the like testimony recorded of Job Job 2.10 This Scripture rather speakes of a possibility of sinning then any actuall much lesse of an habituall sinning 2. Another would have us note from hence the imperfection of the Saints in this life This is no good inference from hence that the Saints are allwayes imperfect in this life but onely while they are under the first dispensation For we read 1. Cor. 2.8 That there were some perfect men among whom the Apostles spake wisdom He had taught the Corinthians Christ and him crucified not that he had no doctrin more eminent than that is but because they were capable of no greater mysteries and therefore he fed them with Milk 1 Cor. 3. those greater mysteries which he calls wisdom he spake among those which were perfect If any except and say that by perfect men he means no other then such Christian men as the Corinthians were to whom he wrote surely he would not call those perfect men whom in the next Chapter he calls babes and carnal that is rude and imperfect Besides if Christians at large as the Corinthians here were called perfect then they who are not Christians should be called imperfect But that 's absurd for no man can be said to be imperfect in any Art Science or Profession in whom nothing of it is begun but they who are no Christians in them Christianity is not yet begun therefore they are not imperfect 3. Another gathers from hence that these words are a full testimony of the imperfection of our inherent righteousness in this life And that even justified persons come very short of that exact and perfect obedience which the Law requireth This likewise is a fallacious inference A dicto secundum quid ad dictum simpliciter because Solomon writes thus of a just man as yet in the lowest dispensation hence they gather that this is true of all just men in this life To this purpose they bring Rom. 7.14 inferring thence that even justified persons come short of that exact and perfect obedience which the Law requireth whereas that Scripture is to be understood of the childehood only of Christianity whereas if men look either to the Chapter before or that next following Rom. 8. they may perceive that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him Rom. 8.2 3 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death c. Unto all which we may adde that by the Earth and upon the Earth we are to understand the earthly condition of sin c. the unregenerate estate Jer. 17.13 they that depart from thee shall be written in the earth Col. 3. Mortifie your members on the earth And it is most true of these that there is not one to be found among them that doth good and sinneth not Obs 1. The initial and inchoative Iustice and righteousness or righteousnes under the first dispensation is an inconsistent an unstable unsetled righteousness This was the common state of the Jewes in the time of the law of which also Salomon speakes 1. King 8.46 2. Chron. 6.36 and St. James 3.2 and St. John 1. Joh. 1.8 This imitable state was figured by Kadeshbarnea the unsetled and unstable holynes of the childhood wherein so many sinned Num. 32.7 11. Such a righteous man falls seaven times saith Salomon Prov. 24.16 viz. into afflictions but he comes out of them again as it is clear by the context that Scripture is to be understood so that it can be no ground for that which is commonly said that the righteous man sinns seaven times a day Whence the author of that song called the
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
understand the place of venial sin Lyra will have it to be understood of mortal sin also Yea S. Austin will have the place understood of virgins and those who live the most blameless life yea of all Christians Bonaventure saith that no man knowes that he has no sin but by the revelation of Gods Spirit I will not doubt but many of these were pious learned and good men insomuch as Alexander Hales said of his Scholar Bonaventure Profectò puto in Domino Boneventura Adamum non peccasse I think that Adam sinned not in Master Bonaventure Nor do I doubt but that they all or the most of them fought the good fight of faith But I doubt whether many of them had laid hold upon the eternal life so far as to have attained unto the dispensation of the Spirit And therefore we may beleive that they speake many of them their own experiences and found daily temptations from without and corruptions within That which the Philosopher spake touching the authorities of others brought against him give me leave once more to use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though all these be my friends it s an holy thing to honour the truth before them That we may the better understand this we must know that sin against God is considerable according to the three dispensasions of the Father Son and Spirit As to the first of these Man by his fall is become far estranged from his God deeply revolted and at a great distance from him For so God is a Spirit and spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return or be reconciled unto God did not the Lord extend mercy love and goodness unto the fallen man were he not in Christ reconciling the world unto himself 2 Cor. 5.19 did he not allure and draw him to himself Joh. 6.44 When therefore God the father by his law so called Psal 40.8 raised up in the fallen man and testifying against him Psal 78.5 Psal 78.5 corrects him informes and instructs him to amendment of life and man meantime neglects and respects and opposeth this attraction and drawing of the Father and knowes not or duly considers not that this goodness of God â—eads him to repentance Rom. 2.4 This is the sin against the Father which upon repentance at the teaching of John is forgiven unto men But when now we are by the discipline of the Father brought unto the Son and look on him whom we have pierced who hath suffered for our sins the death of the Cross and he now begins to arm us with the same minde we are yet in great ignorance and weakness as 1 Cor. 2.3 and when he drawes us we draw back when he would we will not The contention is long between the house of David and the house of Saul In many things we offend all Nor can we say that we have no sin until the Spirit be powred from on high until we be born from the dead until death be swallowed up in victory until we have fellowship with the Father and with his Son Jesus Christ Of this progress very much might be spoken which I reserve for a fit opportunity if the Lord shall give it Meantime a few words are enough to the wise Whereas therefore little notice hath been taken and in these dayes much less of the three dispensations and states of men in the Father Son and Spirit that there is a sin against the Father and against the Son those children of the Father who have their sins forgiven them through his Name and are now brought unto the Son and grown so strong in him that they overcome the evil one these at length attain to the old age in the Spirit and experimentally know him who is from the beginning This is that state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without sin Such an estate is possible and attainable through the grace of God and his holy Spirit that men may be without sin All believers yea even they who dissent and agree not unto this truth yet by consequence even they themselves confess it For who is there that does not acknowledge that communion and fellowship with God and Christ is possible which yet cannot be while men walk in darkness Do not all agree that its possible we may be partakers of the divine nature We have the promise of God for it 2 Pet. 1.4 which yet cannot be until we have escaped the corruption that is in the world through lust Do not all the faithful believe this that they are in Chrict and Christ in them Otherwise they are reprobates saith S. Paul 2 Cor. 13.5 Now he who saith he abides in him ought himself so to walk even as he walked 1 John 2.6 and his walking was without sin Do not all believers hope to inherit eternal life This is put upon this condition if ye by the Spirit shall mortifie the deeds of the body ye shall live Rom. 8.13 Is not the Lord Jesus Christ our example for this very end 1 Pet. 2.20 21. They therefore are much to blame who abuse this Scripture which S. John applyes to little children in Christ 1 John 2.1 and extend it even unto all Christians in all their spiritual ages And whereas the Apostle makes use of it to express presumption there are who abuse it to harden men and make them despair even to be saved from their sins It s a Scripture almost in every mans mouth as frequently used or abused rather as any except that which is indeed no part of holy Scripture That the most righteous man that is sins seven times a day They mean Prov. 24.16 which we are taught to sing in the Complaint of a sinner and tell the God of truth an untruth For in the place named there is no mention of falling into sin but into misery and affliction and that not seven times a day but only seven times and what is that to this purpose O beloved How much better were it to enure our selves to such Scriptures in our discourse one with another as might encourage and hearten us toward the subduing of our sins many such Scriptures there are in this Epistle These things I write unto you little children that ye sin not He that saith he abideth in him ought himself so to walk as he walked 1 John 2.6 He that hath this hope purifies himself 1 John 3.3 Faith is the victory that overcomes the world and many the like Thus men are by little and little drawn out of the kingdom of darkness into the light of life whereas such speeches as these In many things we offend all If we say we have no sin c. Though true if rightly used they plunge men more and more in darkness insomuch that they beleive not that they can come out of darkness Job 15.22 Come we to the Second Point Their Reason who so say They who say they have
in perfection walketh surely but he that perverteth his wayes shall be known V. 29. The way of the Lord is strength to the upright Heb. to the perfect Prov. 11.3 The integrity Heb. the perfection of the upright shall guide them V. 5. The righteousness of the perfect shall direct his way c. V. 20. They that are of a froward heart are an abomination to the Lord but such as are upright Heb. perfect in their way are his delight Prov. 13.6 Righteousness keepeth the upright Heb. the perfect in the way but wickedness overthroweth the sinner 19. Prov. 19.1 Better is the poor that walketh in his integrity Heb. in his perfection then he that is perverse in his lips and is a fool Prov. 20.7 The just man walketh in his integrity Heb. in his perfection his children are blessed after him Prov. 28.6 Better is the poor that walketh in his uprightness Heb. perfection then he that is perverse in his wayes though he be rich V. 7. Whoso keepeth the Law is a wise son but he that is a companion of riotous men shameth his father V. 10. Whoso causeth the righteous to go astray in an evil way he shall fall himself into his own pit but the upright Heb. the perfect shall have good things in possession V. 18. Whoso walketh uprightly Heb. perfectly shall be saved but he c. Prov. 29.10 The blood-thirsty hate the upright Heb. the perfect but the just seek his soul Cant. 4.7 Thou art all fair my love there is no spot in thee Cant. 5.2 I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled Heb. my perfect one Cant. 6.9 My dove my undefiled Heb. my perfect one is but one she is the only one of her mother she is the choice one of her that bare her the daughters saw her and blossed her yea the Queens and the Concubines and they praised her Esay 24.23 Then the Moon shall be confounded and the Sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his antients gloriously Esay 26.3 Thou wilt keep him in perfect peace whose minde is staid on thee because he trusteth in thee Esay 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight V. 17. Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behinde thy back Jer. 15.19 If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the pretious from the vile thou shalt be as my mouth let them return unto thee but return not thou unto them Jer. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgressed against me Jer. 35. See the whole Chapter Ezech. 36.33 Thus saith the Lord God in the day that I have cleansed you from all your iniquities I also will cause you to dwell in the Cities and the wasts shall be builded 35. And they shall say this land that was desolate is become like the garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited Hos 14.8 Ephraim shall say what have I to do any more with Idols Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Heb. Perfectly Mich. 7.19 He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Malach. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements 2 Esdras 39 40. Which are departed from the shadow of the world have received glorious garments of the Lord. 40. Take thy number O Sion and shut up those of thine that are clothed in white which have fulfilled the law of the Lord. Chap. 6.25 26 27 28. Whosoever remaineth from all these that I have told thee shall escape and see my salvation and the end of your world And the men that are received shall see it who have not tasted death from their birth and the heart of the inhabitants shall be changed and turned into another meaning For evil shall be put out and deceit shall be quenched As for faith it shall flourish corruption shall be overcome and the truth which hath been so long without fruit shall be declared Tob. 4.21 And fear not my son that we are made poor for thou hast much wealth if thou fear God and depart from all sin and do that which is pleasing in his sight Chap. 51. Tobias then answered and said Father I will do all things which thou hast commanded me Chap. 12.9 For almes doth deliver from death and shall purge away all sin Those that exercise almes and righteousness shall be filled with life Wisd 1.4 For into a malitious soul wisdom shall not enter nor dwel in the body that is subject to sin Chap. 4.13 He being made perfect in a short time fulfilled a long time 16. Thus the righteous that is dead shall condemn the ungodly which are living and youth that is soon perfected the many years and old age of the unrighteous Chap. 15.2 3. For if wee sinne wee are thine knowing thy power but we will not sin knowing that we are counted thine For to know thee is perfect righteousness yea to know thy power is the root of immortality Ecclus 13.24 Riches are good to him that hath no sin and poverty is evil in the mouth of the ungodly Chap. 38.10 Leave off from sin and order thy hands aright and cleanss thy heart from all wickedness Chap. 44.17 Noah was found perfect and righteous in the time of weath c. 2 Mac. 12.42 Besides that noble Judas exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sin of those that were slain Matth. 3.12 Whose fan is in his hand and he shall throughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 15. For thus it becometh us to fulfil all righteousness Matth. 5.18 19 20. For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do teach them the same shall be called great in the kingdom of heaven For I say unto you that except your
the law Ministers of the killing letter 2 Cor. 3.6 Where we read also that there are Minsters of the Gospell such as are serviceable to the Son in the Gospell of Jesus Christ Obs 3. The Church comes not unprepared or extempore out of her unregenerate estate unto Jesus Christ She is brought by Eliezer Gods helper by John Baptist the friend of the Bridegroom unto Jesus Christ Joh. 3.29 Eph. 5.25 26 27. Reproof Those who reject the correction and instruction of the Law Some are said professedly so to do but truly I hope better of them Others extreamly blame these yet do the same thing Almost all say the lesson of the Law is impossible to be learned So almost all men upon the matter forsake the Law And how then can they perswade themselves that they are come unto Jesus Christ who is the end of the Law Yea most men leap over John Baptists head commence Christians Per saltum before they have been Johannites Must not John be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-runner who presents us unto Jesus Christ 2 Cor. 11.2 Axiom 3. God the Father appointed out a wife for Isaac The word affords this sense also For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently signifies to correct or prepare by instruction signifies also to appoint or designe as also to point out or make evident in which sense the Apostle Hebr. 11.1 saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evidence or making things appear which were not seen otherwise Thus Castellio High and Low Dutch This is true 1. Literally 2. Spiritually 1. Literally And so the reason why the Lord appointed a wife for Isaac is the pursuance of his own first ordinance and institution for the propagating of an holy seed He alone as he knowes the hearts of all the children of men so he fashions and fits them in a mutual harmony one towards another And in this sense A prudent wife is from the Lord Prov. 19.14 2. In regard of Jsaac himself he permitted the whole provision and care of a mutual helper unto God and his father and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him Obs 1. The state of matrimony is not despicable God himself appoints a wife for Isaac Obs 2. Some ground for that which is vulgarly spoken That mariages are made in heaven Obs 3. No ground for their fond conceit whose heart followeth their eies after a skin-deep beauty as if God had appointed them wives in that disorderly way 'T is true God may appoint such marriages as a due punishment of those who transgresse that formalis ratio of Christian marriage 1 Cor. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. Mystically When the Apostle had spoken of wedlock this faith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery for I speak of Christ and his Church A and so doth Moses here when he tells us of Gods appointing out a wife for Isaac hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ Ephes 1.4 Obser The oeconomy and dispensation of the father When Abraham sendes his servant and he provides a wife for his Masters Son and transacts the whole business without Jsaac his interposing What can we gather hence but Abrahams fatherly providence for his Son and Jsaac's obedience and submission unto his fathers will These and such as these are good morall observations and all that the ministry of the letter will gather from hence But we may further observe that the spirituall Jsaac intermedles not with his own wife She is first discipled fitted instructed and every way prepared by the Father and then appointed out to him And therefore it was not without a great mystery that Adam must be cast into a dead sleep when his wife was taken out of him The Mother of all the living ones the spouse of the second Adam is taken out of the second Adam now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead Rom. 7.4 And herein was Isaac also made like unto the Son of God who had now a wife provided for him without his knowledge when by his own will that is his humane judgment he neither takes nor rejects any soul For I came not saith he to do mine own will but the will of my father Joh. 5.30 and 6.37 38. I came down from heaven not to do mine own will but the will of him that sent me But if I be appointed out for Jsaac Eliezer will take me If God hath appointed me to salvation I shall have remission of sins and amendment of life If I shall be saved God will bring me to the Church Act. 13.47 If I be ordained unto eternall life I shall believe Act. 13.48 These are perverse disputings of men of corrupt minds If God hath appointed thee to salvation he hath also corrected thee nurtured chastened and instructed thee and prepared and fitted thee by his law for his son the spiritual Isaac And then thou must be corrigible teachable pliable and yielding The Lord chooseth such sons to be partakers of his holinesse and righteousness that is of Christ Hebr. 12. What wise father will match his son to one base born now if ye refuse chastisement ye are bastards and not sons Hebr. 12.8 If God hath appointed unto thee his kingdom it is as he hath appointed it unto Christ and how was that but by temptations by afflictions by death For ought not Christ to suffer these things and ita so Vulg. Lat. and Castellio to enter into his kingdom that so suffering with him we may reign with him Luke 22.29 and 24.26 Put on as the elect of God bowels of mercy c. These are the ornaments of Christs Spouse The Spouse of Christ is all glorious within bowels of mercy kindness humbleness of minde meekness long-suffering c. her clothing is of wrought gold that is charity that is her upper garment is love to God her neighbour her enemy Above all these things put on charity Col. 3.14 God the Father does not appoint a merciless unkinde proud impatient Spouse for his Son he has not chosen a Scould but one clothed with bowels of mercy c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband Revel 21.2 Who ever is espoused to the Lord Jesus is such Object 1. But if God hath appointed me to wrath how can I possibly be a Spouse of the spirituall Jsaac The Lord hath sworn that He delighteth not in the death of the wicked Ezech. 33.11 Designation destination or appointing to wrath it must be an act of Gods will Now he swears he wills it not He swears not falsly or in vain as
of God and how the after-gods may be said to be upon Gods face the text will be clear to all who are spiritually minded And what is the face of God but his Christ Exod. 33.14 15. Moses desires to see Gods face that I may see or know thee as a man is known by his face And the Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My face shall go before thee which the Chald. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Shekinah the in-dwelling Deity which is the Christ of God shall go before thee Thus what we have Mal. 3.1 before me is before thy face Matth. 11.10 And what do all the after-gods but cover and obscure the face of God even his Christ in us What other was Ashtoreth 1 Kings 11.5 Is not that Goddess of the Zidonians worshipped as much at this day as ever What is Ashtereth but wealth and riches And what else is Chemosh the abomination of Moab viz. the god of junketing after suppers of old what is he but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfetting and drunkenness Rom. 13.13 of later times worshipped day and night Ye read of Tammuz that is Adonis for which the women wept Ezech. 8.14 which is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure and voluptuousness The many Baalim which the Church confesses Esay 26.13 what are they but the Lording and ruling lusts which have had dominion over us What is the inward Antichrist that after-god but the contrary unction which teacheth lies and opposeth the true Anointing the Christ of God which leadeth into all truth John 16.13 So that the Lord complains that these false gods and such as these have made a separation between us and our God and our iniquities have hidden his face from us Esay 59.2 And well may he complain when he is pressed under them as a Cart is pressed that is full of sheavs Amos 2.13 When he is troden under foot Hebr. 10.29 Let us now look into our selves impartially who ever we are whether none of these after-gods be in us whether they be not upon the Lords face and hide it from us yea or no. Surely that what ever it is whereon the heart is fastened and whereunto it cleaves without the Lord and his righteousness that is an after-god because the Lord alone is to be loved with all our heart and with all our soul and with all our strength and with all our minde Luke 10.27 It is much to be feared that some of these after-gods interpose between us and the only true God who is the first and the last since many there have been who have set up their Idols in their hearts and put the stumbling-block of their iniquity before their face yet have presented themselves before the face of God Ezech. 14.1.2 and the like we read Hos 7.1 2. If therefore any of these after-gods be found in us that good God who is the first and the last he hath prescribed us a method what in this case we ought to do and hath promised what he will do for us 2 Chron. 7.14 If my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven and will forgive their sin and will heal their land Then will the Lord utterly abolish all the after-gods and consume Antichrist with the Spirit of his mouth and destroy him with the brightness of his coming 2 Thess 2.8 Then shall we behold his face in righteousness we shall be satisfied in the awaking of his image Psal 17.15 Thou shalt not take the Name of the Lord thy God in vain Exod. 20. Ver. 7. For the Lord will not hold him guiltless that taketh his Name in vain The Name of the Lord is generally understood to be either God himself as Deut. 28.58 This glorious and fearful Name The Lord thy God Or what other appellation the Lord hath given to himself in Scripture Exod. 33.19 and 34.5 6 7. Psal 9.10 What here is rendred Thou shalt not take the Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be better turn'd Thou shalt not bear the Name of the Lord thy God in vain For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very large word yet generally signifies either to lift up somewhat as a Banner Esay 5.26 So to take Gods Name as here Deut. 5.11 having taken up to bear or carry so to bear the Name of God and Christ Thus the Lord saith of Paul he is a chosen vessel to bear my Name Acts 9.15 1 Cor. 6.20 Glorificate portate Deum in corpore vestro in spiritu vestro so the Vulg. Lat. Glorifie and bear God in your body and in your Spirit and so we shall bear the image of the heavenly 1 Cor. 15.49 Thus Arias Montanus renders the words before us Non feres Nomen Domini c. Thou shalt not bear the Name of the Lord c. This bearing of Gods Name must not be in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly conceived to be the naming of God whether in swearing or otherwise without necessity without due reverence without just cause lightly slightly vainly So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Cyprian renders in vanum vainly and Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly All which is true but far from the full meaning of these words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his Name and his Name is himself as hath been shewen And to bear that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only vainly and rashly but also falsly lyingly and contrarily to the truth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in vain by our Translators in the third Commandement is turned by them false in the ninth Chmmandement which Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying Exod. 20.7 Deut. 5.20 So that what is commonly understood by taking Gods Name in vain a light rash and unadvised kinde of swearing it is much more and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in vain is to be inlarged to falshood and lying and so to perjury false swearing and forswearing Yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and lying Ezech. 12.24 a vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision and the like Chap. 13.6 7 8 9. Hos 12.9 and often elsewhere Yea where the Lord forbids the bearing of his Name falsly we are to understand all false pretences and shews of goodness piety God and godliness all false feined and counterfeit holiness which especially in these dregs of time have been practised according to that damnable art of Seeming to be prohibited in the third Commandement And this the Sanction and establishment of this law proves evidently by the following just and proper penalty For what is further added that the Lord will not hold him guiltlesse is in the Hebrew 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done 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 But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
between the flesh and the Spirit while we live here in this world I answer This is in every mans mouth almost But the Psalmist said All men are liars 1. It is true that the flesh lusts against the Spirit so long as the flesh lives But the lusting flesh is dead in the obedient and regenerate souls 2. The Spirit lusts against the flesh that we may not do the things that we would according to the flesh as those words ought to be read Gal. 5.16 17. Obj. 4. If we should attain to such an estate we should not need the mercy of God I answer that followes not But this is true that as sick men being heal'd of sickness need not to desire healing of that disease whereof they are cured So they who have obtained mercy of God that they are healed of their spiritual diseases they need not the same mercy in regard of the same diseases because that mercy of Christ is fulfilled in the spiritual cure of their maladies But that we are healed and saved it is from the free grace and mercy of God in Christ By grace ye are saved Ephes 2. and of his mercy he saved us But whereas these men will allow the Physitian his honour for perfecting his Patients bodily cure they will not allow the greatest Physitian of souls his honour who comes with healing in his wings that he should be able to make a man every whit whole and perfectly cured of his spiritual diseases Obs 1. We learn here a rule of prudence and discretion from S. Johns example how the spiritual teacher should behave himself towards yong Disciples to condescend and stoop unto their weakness to be even as one of them This wisdom S. John had learn'd of the Lord Jesus who so attemper'd his Doctrine to his Disciples as they were able to bear it John 16.12 Thus Elisha stretched himself upon the childe and brought him to life 2 Kings 4.34 And this is the practice of the true Elisha God the Saviour so Elisha signifies he applyes himself unto us and becomes as one with us Sic oculos sic ille manûs sic or a ferebat because the children are partakers of flesh and blood he takes part of the same Yea though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty God or the strong God the Gyant Esay 9.6 yet to us while yet we are children he is born a childe Obs 2. Hence we have discovered unto us a refuge of lyes whereunto all ungodly men resort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Malefactors of old were wont to run to their Altars for refuge If we say we have no sin c. As if it ought to be so as if they should do amiss unless they did amiss as if they should sin unless they sinned As if there were no better no more eminent and holy estate to be aimed at and attained unto through the grace of God and power of his holy Spirit Obs 3. Hence we perceive how falsly some speak concerning the life and actions of Gods Saints that they sin in all and every thing they do and think and speak The Apostle expounds himself in the tenth verse how he would be understood in the eighth If we say we have not sinned he saith not that there is any necessity of sinning But if the Saints of God sin in every act how come they to be Saints Obs 4. We have hence matter enough to humble us if we consider our fore-past life our prevaricating nature our many frailties and weaknesses until the God of peace make us perfect in every good work to do his will working in us what is pleasing in his sight through Jesus Christ our Lord Hebr. 13.21 Such is the wisdom of the Lord Jesus and such he teaches his Apostles For when he gives S. Peter his charge his first and principal care is of his Lambs S. Paul had learned this lesson exactly and practised it most wisely and discreetly in his Epistle to the Romans Chap. 7. where he who is described as a childe the Apostle takes upon himself so likewise in his first Epistle to the Corinthians Chap. 2. v. 2 3. Such as they were such he became unto them For although he had wisdom secret and hidden truth to impart unto perfect men 1 Cor. 2.8 yet he behaved himself towards them according to their capacity He could not speak unto them as unto spiritual but as unto carnal even as unto babes in Christ 1 Cor. 3.1 2. This the Apostle did Ex professo 1 Cor. 4.6 and 9.19.22 Thus S. James Chap. 3. and thus S. John in my text These things Brethren I have in a figure transferred to my self and to Apollo for your sakes And 9.22 To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some So S. James Chap. 3.1.2 My brethren be not many Masters knowing that we shall receive the greater condemnation For in many things we offend all And ver 9. with the tongue bless we God even the Father and therewith curse we men And S. John useth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent unto his little children if we say we have no sin we deceive our selves and the truth is not in us Much more might be written on this subject had not my worthy friends Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. William Parker published a Treatise upon the same argument entituled A Revindication of the possibility of a total mortification of sin in this life And of the Saints perfect obedience to the Law of God to be the Orthodox Protestant Doctrine c. Now that we and many thousands more in this and other nations may not be thought Insanire sine ratione to differ from others in these points of doctrine without good reason I thought fit to annex hereunto a brief Catalogue cursorily gathered of such Scriptures as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly or per evolutionem terminorum interpretativè by short and easie interpretation speak the same things as being such as prove a possibility of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no sin and living a perfect life according to the will of God In which the most wise just God either commands these or threatens men for the want of these or promises rewards upon consideration of these Or else commends those who have been examples of these in their generations or have prayed for these which must be in faith of obtaining them or otherwise endeavouring after these which cannot be without hope the foundation of endeavour Or by some other testimony the Lord hath given his approbation to these truths and to those who lived or shall live them Now that Catalogue speaks thus Gen. 6.9 Noah was a just man perfect in his generation Noah walked with God Gen. 17.1 The Lord said to Abraham I am the Almighty God walk before me and be thou perfect Gen. 25.27 Jacob