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
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
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
the Lord such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 build a wall about themselves Prov. 28.4 as the LXX turn it The Lord promises that he will be a little Sanctuary to his people Ezech. 11.16 Yea as we are round about the Lord the Lord is round about us we have a strong City salvation will the Lord appoint Murale antemurale Wals and Bulwarks Esay 26.1 As the hils stand about Jerusalem so the Lord is round about his people Psal 125.2 But God is our Captain and Leader Hebr. 2.10 True but also the Lord is the rereward Esay 52.12 The God of Israel will be our rereward The Lord is in the midst of his people his Saints are round about him yet not only so but he is round about Israel also Zacb. 2.4 There we have this objection answered if Jerusalem be inhabited as Towns without walls by reason of the multitude of men and cattle therein then shall we lie exposed to the malice of the enemy Nay it followes I saith the Lord will be unto her as a wall of fire round about and will be the glory in the midst of her These are the names of the sons of Aaron the Priests which were anointed Numb 3. Ver. 3. whom he consecrated to minister in the Priests office Moses having numbered visited and mustered the other Tribes Chap. 1. of this book and Chap. 2. disposed them according to Gods command about the Tabernacle of meeting In this third Chapter he recites the names of the Priests of Aarons house and commemorates their unction and consecration unto the Priests office And the Lord having given the other Levites to the Priests for the service of the Tabernacle the Lord commands Moses to number visit and muster the Levites according to their families the Gershonites the Kohathites and the Merarites Of this verse I have chosen only the later part to treat of at this time Whom he consecrated to minister in the Priests office In which words we have 1. The consecration of the Priests he consecrated them 2. The end of their consecration to minister in the Priests office Accordingly there are in the words these two divine truths 1. He consecrated them 2. He consecrated them to minister in the Priests office 1. He consecrated them Who consecrated them we shall shew anon But first let us inquire into the Priests consecration What is here turn'd whom he consecrated is word for word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hand he filled So Arias Montanus Quorum manum implevit whose hand he filled So the Spanish Bible Martin Luthers translation and Piscators and three Low Dutch and Coverdale Ainsworth and another old English translations all which render the words whose hand he filled The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they consecrated their hands Harsh Hierom Quorum repletae consecratae manus whose hands were filled and that is consecrated And this last the most of the other Latin English translations follow By filling the hand some here understand Oleo consecrare to consecrate with oyl But in regard of oyl it were more proper to fill the Head on which the oyl was poured then the hand since only the Thumb of the Priest and that of the right hand only was anointed and that with blood not with oyl as appeares Exod. 29.20 Others have conceived that by filling of the hand is to be understood the Priests taking somewhat in their hands to offer and this they prove by Jeroboams consecration of Priests 1 Kings 13.33 and 2 Chron. 13.9 Whosoever cometh to fill his hand with a Bullock and seven Rams he shall be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the no-gods But this is a very weak proof to say no worse of it especially since the Scripture saith expresly This thing became sin to the house of Jeroboam even to the cutting it off and to destroy it from off the face of the earth 1 Kings 13.33 34. That therefore we may know what 's here meant by filling of the Priests hand let us inquire 1. With what the Priests band was filled And 2. who filled it The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God What those Oblations and Sacrifices were we shall best learn out of the first institution and consecration of the Priests which ye read of Exod. 29.9 Where after the clothing of them follows this command of the Lord to Moses Thou shalt consecrate Aaron and his sons the words are the same with those in this Text Thou shalt fill the hand of Aaron and his sons With what That we read at large together with the rite of consecration ver 22 23 24 25. Thou shalt take of the Ram the fat and the rump and the fat that covereth the inwards c. And thou shalt put all in the hands of Aaron and in the hands of his sons c. 2. But who here filled the hand of the Priests Here is no mention in the text some say Aaron And Vatablus supplies his name in the margent But Moses is said to have consecrated Aaron and his sons and the Spanish Bible puts in the marg Moses according to Exod. 29.9 Levit. 8.33 Ecclus 45.18 And therefore if either of their names be to be supplied surely 't is rather the name of Moses then that of Aaron But whether it were Moses or Aaron it was no doubt at Gods command and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hatte whose hand the Lord hath filled The reason of this appears 1. From the consideration of the Priests office For since every high Priest is ordained to offer gifts and Sacrifices Hebr. 8.3 these must have something to offer 2. No man might assume this power unto himself Hebr. 5.4 but he who is called of God whose hand the Lord filleth Mysticè What is meant by the hand Manus est animae virtus quâ tenere aliquid constringere quis potest velut si dicamus actus ejus fortitudo The hand is the vertue and power of the soul whereby we may apprehend something c. It is the strength and actions proceeding from inward power and strength Thus to have something given into our hand that is into our power Thus Abraham saith to Sarah Thy Maid is in thy hand Gen. 16.6 that is in thy power For so it followes Do to her what is good in thine eyes Num. 21.2 If thou wilt indeed deliver this people into my hand that is into my power as it followes then I will utterly destroy their Cities Now what is that which is given into the Priests hand what is that wherewith the Priests hand is filled in the place before named we read what 1. The fat That 's held either the best as Genesis 4.4 Abel brought of the fat or the worst as Psalm 119.70 Their heart is fat as grease 2. The rump or tail of the Ram either the best or the
and Dizahab There are eleven dayes journey from Horeb by the way of Mount Seir unto Kadeshbarnea In these words before us is the Title of the fifth book of Moses and the Argument of that Book The Title of the Book is either that in the Hebrew which is the same with the first words of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the words and there is the like reason of all the other four Books of the Pentateuch Whose Titles are the first words of their respective Books Or that of the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie which Title other languages by a common consent have followed and ours among the rest And they meet happily in it For the Title is or ought to be Communi fax as a common light to the whole Work whose Title it is And indeed such is this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Book as we shall shew anon Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18 Where Moses faith concerning this Book the King shall write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie So Hierom and Pagnin which yet Arias Montanus would rather express by Duplum legis a Duplicate of the Law Ours rather a Copy of the Law Others Secundam legem Deut. 17. v. 18. Josh 8. v. 32. the Second Law Ours rather a Copy of the Law So likewise Josh 8.32 I believe they might very well here as in the Title have retained the word Deuteronomie For this Title bodes something more excellent in this Book according to some Proverbs and Proverbial speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundis melioribus Second things or thoughts better Secundae res are prosperaeres prosperity and melior fortuna sequetur better fortune will follow c. The excellency of this Book therefore appears in that it is Secunda Lex a Second Law or as some have rendred Deuteronomium Secundilegium For a new Law well beseeemed a new people such as this was Numb 26. v. 64 65. according to Numb 26.64 65. Among these mustered by Moses and Eliazar there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai For the Lord had said of them Dying they shall die in the Wilderness And there was not left a man of them save Caleb the son of Jephunneh and Jehoshuah the son of Nun. And as the Law and the people were new so was the Governour new also even Jehoshuah Not that this Book containeth a new Law but indeed the iteration and repetition of the old As S. John writes of the old and new Commandement of love Beside this Book hath great affinity with the Gospel which is often by the Antients called Nova Lex the New Law and known by the name of the New Testament So it is called by S. Hierom Evangelica legis praefiguratio a prefiguration of the Evangelical Law For this Book of Deuteronomie hath in it much of the Gospel as will easily appear unto the humble and docible readers of it Moses expresly saith so much Deut. 29. v. 1. Deut. 29.1 These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab Beside the Covenant mark that which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant the second or new Law which is Deuteronomie Which is the same whereof the Prophet speaks Jer. 31.31 Behold the dayes come saith the Lord that I will strike a new Covenant with the house of Israel and with the house of Israel Jer. 31. v. 32 33. and with the house of Judah Not according to the Covenant which I stroke with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord which later words our Translators turn otherwise in the margent but neither text nor margent will yield so good a sense as if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was an husband we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rejected or abhorred them and so the word is used Levit. 26.43 2 Sam. 1.21 and the sense is plain and will agree with the parallel Scripture Hebr. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or I cared not for them or rejected them And with Hierom Ego neglexi eos I neglected them But this shall be the Covenant that I will strike with the house of Israel after those dayes saith the Lord I will put my Law in their inward part and write it upon their heart and will be their God and they shall be my people c. That Evangelical Covenant is intimated by S. Paul 2 Cor. 3.3 Hitherto we have considered the Title of this fifth Book of Moses stiled These words according to the Hebrew and according to the LXX called Deuteronomie the Second Law written in the heart which the Lord be pleased to make good unto us Come we now to consider somewhat of the Argument of this Book in the following words On this side Jordan in the Wilderness in the Plain Deut. 1. v. 1. over against the Red-Sea These and all other places here named are held most-what to be circumstantial to the speech of Moses Howbeit what they render on this side Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more on this side then on that but in transitu in the passage that is when they were now ready to pass over Jordan As for the Red Sea concerning it I have formerly spoken but here is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sea expressed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn Red which is indeed the Reed-Sea rather But I have shewen reason elsewhere why the LXX and others render it the Red Sea as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer the Red Sea and the Vulg. Latin Prope rubrum mare But if here the Red Sea were to be understood how could the same place be neer Jordan as it is said to be both in the Greek and Latin And therefore Cajetan and others affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for Cannetum a place where Cannae Reeds grow or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Finis or Terminus the term or bound of the promised land as neer to Mare mortuum or Lacus Asphaltites the Dead-Sea the bound of the Holy Land But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel It is true the Argument he treats of is of great moment but so likewise are many other which are not so circumstantiated with names of places as the first giving the Law Exod. 20. The Apostasie of Israel Numb 13.14 In both Scriptures the actions are named and specified
and to themselves Hos 12.4 He found him in Bethel and there he spake with Us saith Hosea many ages afterward However this be true and satisfactory yet are there inward and spiritual words and an inward sight of them What other words are they whereof the Psalmist Psal 19. and the Apostle speak Rom. 10.18 Have they not heard Yea verily Their sound went into all the earth and their words into the ends of the world 1. Hence it followes that Gods words are visible words S. John saith as before That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life And again v. 3. That which we have seen and heard declare we unto you The Word of life was visible unto S. John and his fellow Apostles For howsoever some men may satisfie themselves and others with saying that S. John here speaks of the dayes of Christs flesh when the Apostles saw and heard him surely the same may as well be said of those who apprehended him smote him crucified him For these saw him heard him handled him and that roughly Besides the humanity and flesh of Christ is no where called the Word but the Word is said to be made flesh and to dwell in us John 1.14 Adde hereunto that what S. John saw heard and handled was from the beginning 1 John 1.1 Whereas the flesh of Christ was not from the beginning but in time and the fulness of time Gal. 4. There are inward and spiritual senses whereby the man of God sees and hears savors tastes and handles the words of God Such senses there must be because there is an inward man of the heart which must not want his due powers and faculties For since his words are spirit and life John 6. how can they be otherwise perceived then by spiritual senses according to the Apostles reasoning 1 Cor. 2.14 The natural animalish or souly man perceiveth not the things of the Spirit of God for they are foolishness unto him Hebr. 5. v. 14. and he cannot know them because they are spiritually discerned And therefore the perfect men have their senses exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the discerning of both good evil Heb. 5.14 The words of God are sure firm and certainly true as being demonstrable and that by the most principal demonstration even from the evidence of sense The words which thine eyes have seen For although the words of God are conveyed by hearing whereby faith cometh Rom. 10.17 Yet the most certain sense is that of seeing according to that well-known and approved speech of the Poet Tardiùs irritant animos demissa per aures Quà m quae sunt oculis commissa fidelibus Things heard more slowly move the minde then they Which are committed to faithful eyes Hence proceeds the tactual approbative and experimental knowledge of the divine words So that unto such experienced men we may appeal Do you not see this truth do you not handle with your hands this word of life do you not taste that the Lord is gratious 1 Pet. 2.3 This is the most certain knowledge and most beneficial attainment of the living Word of God when we relish savor handle see and taste it when we have our share of what we know Thus according to the old Etymologist Sapientia est sapida scientia Wisdom is a savory knowledge of divine things I shall end this point with the Apostles prayer for his Philippians For this I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all or every sense Phil. 1.9 2. Only take heed to thy self and keep thy soul diligently In which words we must inquire 1. What this self is 2. What the taking heed and keeping of thy self is and 3. What it is only and diligently so to do 1. Moses explaines thy self by thy soul and thy soul by thy heart For so no doubt Animus cujusque is est quisque every mans soul and minde is himself and is very frequently so used in Scripture as I have heretofore shewen Thus what S. Luke 9.5 cals himself S. Matth. 16.26 cals his soul And the soul is here explained by the heart for although the heart sometime be specially taken for the affective part of the soul Phil. 1. v. 9. and is so distinguished from the minde Matth. 22.37 Yet most-what it s understood more generally of all the parts of the soul and the whole inward man so what is called the heart Matth. 15.19 is what is within Mark 7.21 This is thy self here understood when Moses saith Take heed to thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd take heed is passive and properly signifies Be thou observed or kept and it is the Passive of the same Verb following howbeit the force and use of it is reciprocal and reflex as Deut. 2.4.23.10 Josh 23.11 Mal. 2.15 The LXX render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heed which is elliptical and defective in regard of the sense For it signifies no more then adhibere to apply and lay to as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apply the minde the understanding the thoughts the heart the memory as we say adhibere applicare adjicere advertere animum to apply ones minde to something This we often meet withal in Scripture Esay 42.25 he laid it not to heart and 47.7 and 57.11 Ezech. 40.4 Set thine heart upon all that I shall shew thee Dan. 10.12 Thou didst set thine heart to understand This is done when we fix our wandring thoughts and desires by meditation and laying them up in our memory and reserving them for life and practice As for the manner measure and degree of keeping it s two wayes expressed in the text 1. Only 2. Diligently 1. Only excludes all other keeping and care of any thing else to be kept except thy self thy heart thy soul at least comparatively so that the keeping of thy self thine heart thy soul is either sufficient of it self in lieu of all other duties or to be preferred before and above all other To which is also added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they render diligently which imports two things 1. Not only care whence Hierom turns it Solicitè carefully and the Orator defines care Aegritudinem animi cum cogitatione a pensiveness of minde with taking thought 2. It implies also strength to be used that thereby we may prove and improve our care whence it s rendred by Valdè which is Validè strongly mightily The Wiseman exhorting to the same duty keep thy heart saith he with all diligence which is better rendred in the margent Prov. 4. v. 23. keep thy heart above all keeping which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of comparison so that the Wiseman requires a great degree of keeping the heart above all other keeping And
adorning however fashionable though I have been much blamed for not preaching in the fashion yet is not without some suspicion of lightness I have ever affected perspicuity as the best elegancy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clearness of expression is one of the best flowers of Oratory and too many Rhetorical colours keep out the light and excess of embroydery obscures the ground of truth Nor indeed can any who know my weekly imployments look for any other then plain work from me but that such as the Women call Plain-work which is lasting necessary and handsom enough and will I believe in time work out all vain and superfluous curiosities Let the truth of God appear in its native lustre and beauty And let all Philology and all humane learning be as a dark ground and foyl to set it off or like an ill-favoured Waiting woman who improves the beauty of her fair Lady Such must the captive Maid be as S. Hierom compares her Deut. 21. v. 12. who must have her head shaven her nayles made to grow which is the readier way to make nayles according to the Hebrew then to pare them as our Translators turn that phrase beside its scope and all means used to make her ugly and deformed 1 Cor. 11.6 that the divine truth alone may be fair and beautiful in our sight As for those men who now for many years have rendred me odious unto such as know me not and have endeavoured to smother me like a Rat behinde the Hangings traducing me as a man of an erroneous judgement a dangerous man one who turns the Scriptures into Allegories c. I heartily pray to the Lord for them that he will incline their minds unto a right judgement and that they may be truly such as they pretend and give forth themselves to be Orthodox But meantime what means or way have I left me now in mine old age to approve my self to be of a right judgement beside this Soricina naenia this free discovery of my self unto those who otherwise know me not that all men and especially the godly learned may hereby judge what my errours are and whether I am so dangerous a man to any but to the Devils kingdom which I confess I endeavour to discover by the spiritual armory mighty through God utterly to destroy in my self and others Let them also judge whether Moses and the Prophets Christ and his Apostles and the Fathers of the Church have not allegorized the Scriptures Yea whether it ought to be imputed as a fault unto the children that they do Patrizare imitate the fathers and whether that which was ascribed as an ornament of praise unto them should be laid as a reproachful blemish yea and a crime upon their followers And where the Apostle having allegorized many things in the Law and saying of which things I cannot now speak particularly whether by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preterition he doth not forcibly infer that afterward himself or others might particularly speak of them as Allegories Hebr. 9.5 Howbeit I well know I shall have many mouthes open against me yet my comfort is the testimony of my conscience that herein I serve God and my generation Nor do I doubt but some there are who will approve of my labours herein yea and many more when the Day-star is risen whose light now dawns apace will experimentally finde the truth of these things Meantime I beseech those who in some things delivered in this work are of a contrary judgement unto me that however I may be despicable in their eyes yet that they will not rashly and hastily condemn or slight what is presented unto their view but well weigh in the balance of the Sanctuary what is here offered unto their serious consideration and that they would remember they are not infallible but that is possible they may be deceived as much as other men But be the Work and their opinion of it what it will be it must now stand or fall among men according to the Readers opinion of it Judicio Lectoris habent sua fata Libelli It is now at length come forth but with great disadvantage by reason of long expectation Howbeit so long delay is excusable in equity if these things be considered the length of the work part of two sharp Winters which hindred the Press long time together Intervention of other important and instant business at the Press my necessary absence and sickness Causa sontica disabling me from furnishing the Press some time with Copie which truly except three or four Sermons then began to be when it began to be printed and like an hasty birth was conceived and born written and printed almost together Consideration also may bee had of my manifold avocations incident in the interim unto my place and calling Concerning the whole matter thus much I seriously profess that what is true and good in it I own the good God and God of truth for the Donor of it who I am well assured hath been powerfully present with me in it Howbeit in regard of humane weakness no man shall have a meaner opinion of it then I my self have However so some good may be done toward the undeceiving enlightning informing and edifying of those who fear God I value nor work it self nor pains nor credit nor time spent in it Before I conclude this Preface I must give the godly-learned Reader a more particular account of my Method and way of proceeding in this Work When I was entring upon this Essay I intended only an endeavour to make a Miscellaneous discovery of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oversights in the Translation as were more gross and notorious and so to have observed either no Method at all or that next to none ruere in medias res to take them as I found them But I corrected that intention by consideration how necessary a certain method is in all things And that the Order wherein the Books of the Holy Scriptures are placed must needs be the very best and most satisfactory to all wherefore I resolved upon that and to take what mis-translations I should finde in reading of the Scriptures Howbeit foreseeing that the work by that means would be very long should I take notice of all oversights amend them and explain them at large And on the contrary that should I only rectifie such obliquity without explication it would be very short and so obscure I thought that the Skeleton of meer Criticisms though they be more profitable then some men conceive yet would be useful to the Learned only But since I ought to serve my generation and to condescend unto the capacity of the meanest understanding I have clothed that Skeleton of Criticisms with such moral Explications and Applications as I thought needful to the use of edifying if it so may please God that the Spirit may enter and the dead and dry bones may live I have endeavoured to follow
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
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
endeavour of doing well and suffer his soul to languish and sinck into an utter despondency and desperation For how can man have any hope of good when God himself despaires The Lord give us grace to discern of things that differ SERMON III. Noah's Legacy to his Sonnes Gen. 9.26 27. Noah said Blessed be the Lord God of Shem and Canaan shall be his servant God shall inlarge Japhet and be shall dwell in the Tents of Shem and Canaan shall be his servant WHat the Lord saith by the Prophet Esay Esay 45.18 That He created not the earth in vain or to be empty He formed it to be inhabited as it is true of the holy Land and of the new Earth that the Lord made it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be inhabited with Righteousness and righteous men So it is also true of the outward Earth the Lord made it not to be empty and void He made it to be inhabited And therefore having over-whelmed the old world with the Flood he reserved inhabitants for the Earth Noah and his sons by whom the whole Earth was to be overspred Jer. 31.27 28. Even so as after the overflowing scourge the Lord promiseth to sow the earth again with the seed of Man and the seed of Beast And as the Lord watched over the old world to pluck up and to throw down so after the Flood he watched over the new world to build and to plant To this end Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he till'd the Earth and planted a Vineyard He drank of the Wine and was drunken and was uncovered within his Tent. All which was a secret intimation of a better Ephes 18. a Spiritual Noah not drunk with wine wherein is excess but filled with the spirit of love toward his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his Tent and Tabernacle in us discovered the truth in it's nakedness John 1. 2 Cor. 11. even the simplicity which is in Christ which Ham the Zelot the father of Canaan the crooked soul inclined to the Earth and earthly things perceiving declared in the streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and Pagnin renders in platea in the street and this he does not without derision and scoffing Naked truth is a thing too poor and despicable for a Hot-headed Zelot Shem and Japhet the genuine children of the spiritual Noah they cover their Fathers nakednesse The effect of which is my Text which contains the Blessing of Shem and Japhet Curse of Ham and Canaan In both which we have these particular divine truths 1. The Lord is the God of Shem. 2. Noah said Blessed be the Lord God of Shem. 3. Canaan shall be their Servant 4. The Lord will enlarge or perswade Japhet 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant I. The Lord is the God of Shem. Herein let us inquire 1. Who Shem is 2. What 's here meant by Jehovah or Lord. Elohim or God 3. What is it to be a God of one as here Jehovah is said to be the God of Shem. 1. Who Shem was The son of Noah but whether the eldest the second or the third son it 's questioned by some because when ever the three brothers are named Shem hath precedency and is named alwayes first but that 's no good reason why he should be the eldest as I shall shew anon It is doubtful indeed in the Hebrew Text But if we compare the age of Shem Gen. 11.10 with the age of Noah when he began to beget his children Gen. 5.32 and Gen. 7.6 it will seem probable that Japhet was elder than Shem. But the Greek Text Gen. 10.21 puts it out of all question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the brother of Japhet the elder Japhet was the Elder brother of Shem. Some there are both Antient and Modern who affirm that Shem was Melchisedec and probable reasons are brought for it I shall inquire into the truth of that anon Meane-time come we to inquire what we must here understand by Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This great glorious and proper name of God may be two wayes considered 1. in it self 2. as it hath respect to the creatures In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens Being than which no thought can reach higher Yet does not that express it fully because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ens hath reference to the present whereas this glorious name comprehends all circumstances of time It is a most artificial compound of all parts of time and Being in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath bâ—â—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens being he is John the Divine expresseth it accordingly Revel 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he might open it the more fully he waived the propriety of the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Peace be to you from him who is and was and is to come all which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name God imposed upon himself Exod. 3.14 They will say unto me what is thy name saith Moses The Lord said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am or rather I will be what I will be or as the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Being And the Lord adds so shalt thou say to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the Being or who will be hath sent me unto you And the Lord said moreover unto Moses Thus shalt thou say unto the children of Israel Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my name forever and my memoriall from generation to generation Wherein two things are very observable 1. That the Lord God fits his eternal name unto those three Patriarchs the figures of the holy and blessed Trinity Ecclus 44.19 Abraham representing the father as the wisman gives the etymology of his name Abram was an high or great father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jsaac a type of the son Jacob a figure of the spirit All which have reference to the three Kingdoms or rather parts or degrees of Gods kingdom Psal 97.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned Psal 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is King Psal 146.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall reign for ever and ever 2. Now although this glorious name comprehend all circumstances of time and import the eternity of the great God yet it more principally points at these present and last dayes wherein the fulness of the Deity is poured and to be pour'd out upon the Saints according to what the Apostle prayes in behalf of the Ephesians Ephes 3.19 that
they might be filled with all the fulness of God For this reason the Jewes of old had this of all the names of God in greatest reverence expressing it by these and such like phrases the name of four Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name the great name the glorious name And therefore lest by use of it it might be dishonoured they pronounced in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Nor was that name heard more than once in a whole year and that pronounced by the High Priest and that only on the Expiation day and that only in the Sanctum Sanctorum But this critical discourse had not been so fit for a popular auditory but that it 's very necessary for the opening of this point as the Learned know 2. Ye have heard the meaning of this glorious name in it self considered Let us now look at it with reference unto the Creatures And so it signifies the Author of all created being past present and to come It 's a name God imposed upon himself by himself who alone knows his own Essence and Being and such as in some measure may signifie his nature at least so far as the utmost and highest speculation of the most transcendent understanding can reach unto yet such is his condescent that we may see it revealed in the subsistence and Being of every Creature whereof it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fountain of all Idea's the Being of Beings in whom we live who have life all Creatures move who have motion and all have their Being which are 1 Sam. 17.12 This was figured by Jesse that is He that is and he who long hath been The Antient of dayes even from the dayes of eternity This Jesse this Antient of dayes is the Father of the true David This is the true Nun. What 's that the Eternal as the French call God of whom Nun was a type the father of Joshua that is Jesus Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere is used in the form plurall though joyn'd to the proper name of God which is alwayes singular And the reason is God is one and his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Yet is there a three-fold exertion Deut. 6.4 1 John 5.7 gradual manifestation degree or maner of Being in the Deity And this name of God is common to them all to the Father Hebr. 1.1 to the Son vers 8. Acts 20.28 Rom. 9.5 and to the holy Spirit Acts. 5.3 4. As for the signification of the word the name Jehovah imports the Eternity and immutability of Gods Being and all the Divine Attributes as also his giving a Being unto all the Creatures Elohim signifies God the Judge as also God the Almighty he is Shems God 3. Hitherto we have iniquired into the great Name Jehovah the Lord God Let us now consider what it is to be a God of one and how the Lord may be said to be the God of Shem it may generally imply his right of creation and preservation but more specially it imports a covenant made between the Lord God and Shem as in this Chapter so elswhere and such a covenant consists of four acts whereof two on Gods part Gen. 9.9 10 11. 17.7 His Stipulation requiring somewhat to be done Promise upon performance of that Stipulation to be our God One Mans part Repromission or answering by promise to Gods stipulation Exo. 19.5 8 20 19. Restipulation because the parties covenanting are so unequal by way of humble petition and prayer unto God We have examples of these in many Scriptures 2 Cor. 6.17 18. with 7.1 The Stipulation and that which God requires of man is mans whole duty Exodus 20 1-17 abridg'd into fewer words but vertually containing what ever was elswhere required at large Deut. 10.12 and yet more contracted Mich. 6.8 and yet more briefly Matth. 22.37 Though this be Shems prerogative to be the first in all the Scripture whose God the Lord is expressely said to be Gen. 6.9 Mat. 23.35 as his father Noah is the first in the Old Testament who is said to be a just man though Abel also be called so afterward by our Saviour Yet neither the one nor the other had that peculiar unto himself For both before and after Abel and Noah there were and are righteous men and the Lord was the God of Adam Abel Seth Enoch and all the eight preachers of Righteousness and especially styled the God of Abraham Isaac and Jacob and all in covenant with him And therefore we are here to understand under the name of Shem Rom. 4.12 all the Shemites all of Shems faith and obedience The Text is here so to be understood that under Shem yea under Japhet the posterity of both are here meant So where our Translators render the word Canaan shall be his Servant the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant unto them If we now inquire into the reason why the Lord is the God of Shem and his Shemites even all the children of Heber even of all in covenant with him many reasons might be alleaged But since there is no disposition at all in the Creature unto good but it proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will of the Lord unto his Creature 1 Sam. 12.22 unto this we must originally refer it as Samuel does It pleased the Lord to make you his people If yet we inquire further for a reason in God he becomes the God of Shem and his peoples God through Christ This is my well beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.6 So saith the Apostle he hath made us accepted in the Beloved He is the Mediator of the new covenant and as a Mediator he plies it on both sides 1. On Gods part he stipulates and requires He is that one Law-giver He promises All the promises of God in him are yea and in him are Amen 2. Esay 65.16 Esay 42.6 49.8 On mans part he promises Heb. 2.12 Luke 12.8 He restipulates by prayer in his own name In these regards he is called the very covenant it self whence we may note 1. The eminency and excellency of that God with whom we are in covenant 2. The happyness of that people who are in covenant with this God Psa 144.15 So the Psalmist Blessed are that people whose God is the Lord. 3. What the Lord is to all his people he is to every one of them But we must remember that Momento Respice titulum My scope has long been to inquire out Christ yester-day Christ hidden under types and figures Among them as we have found Adam Abel Seth Enoch with all the other Preachers So we shall finde Shem also to be one Of him I have spoken in the history Let us now consider him in his mystery Herein I shall inquire what Shem was what he did what befell him In all which we shall finde Analogies and
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
stars are they who persist in their faith love and obedience when others are wandring stars and sall from their own stedfastnesse for whom is reserved the blacknesse of darknesse for ever 2. In the darknesse of affliction Aurum in furnace intilat August The gold then shines in the Furnace The stars shine most clearly in the coldest night even then when iniquity abounds and the love of many many objectivè when common love when the love towards many waxeth cold 2 Pet. 1.7 All divided judgements love those of their own way and opinion The general love is a degree beyond brotherly love and to be added to it This general love inclines the children of Abram to impart their light and influence unto all Dan. 12.3 They who are wise shall shine as the brightness of the firmament and they that turn many unto Righteousness as the stars for ever and ever But if the children of Abram if the children of Israel be as the sand of the sea Rom. 9.27 barren and unfruitfull the remnant shall be saved So those words ought to be read as I shall shew in their proper place if the Lord will Axiom 5. and 6. And he believed in the Lord and he accounted it unto him for righteousnesse This is locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of Scripture very famous by frequent quotations of it in the New Testament and by many controversies thereupon I shall not trouble you or my self with disputes there have been and are too many already It s evident that these words are to be understood with reference unto the former They contain the two last Axioms of the Text. Axiom 5. Abram believed in the Lord. I shall first open the words and then shew the nature of faith here first spoken of in Scripture The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying true Esay 7.9 certain faithful constant permanent if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 55.3 The word notes a firm perswasion that the words which God spake were most true firm and stable This belief Abram reposeth in the Lord in him who is the very being it self and gives being unto his word 2. As for the nature of faith I shall discribe it no otherwise then the Apostle doth faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the ground or confidence of things hoped for the evidence of things not seen The Scripture proceeding from one and the same Spirit hath that harmony in it self that one place answers to another as in the Glasse Face answers to face so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ground or confidence is the same whereby the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hope expectation staying or waiting Psal 39.7 And now Lord what wait I for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope is in thee So that in it two things are implyed Iob 14.14 with 19.26 and 42.5 1. An expectation or looking abroad for some good hoped for I will wait until my change come that is till I see God in the flesh 2. In the interim a setled firm and unmoveable posture against what ever may oppose or tend to disturbance or disquiet or hinder the possessing of our soules in patience so we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Subsistere not to give way but to withstand the violence of the wild beast So that patience is involved in the nature of faith So the Apostle Heb. 6.12 and 10.35 36 through faith and patience they inherited the promises According to this discription of faith Abram here is said to believe in the Lord that is to hope for and expect the blessed seed the seed of promise and with firmness stedfastness and setledness of mind and heart patiently to wait for it without discouragement from either his own or his wives old age indisposing them by nature to beget and bear a son but relying and resting on the power of God able to effect what he promised according to that Rom. 8.25 If we hope for that we see not then do we with patience wait for it The obiect of Abrams faith is 1. Personall testis God himself the witness 2. Reall Testimonium the testimony of God or the thing testified and witnessed by him that thing which Abram believed 1. The obiect personall or witness whom Abram believed is God himself most fit and worthy to be believed as having all the accomplishments of a most sufficient witness 1. Knowledge of what he testifies 2. Truth and faithfulness in testifying 3. Goodness and vertue whereby he is inclined to witness onely what is the truth 4. Love and bounty to him to whom he witnesseth 5. Power and ability to effect and do what he testifies c. 2. The object reall or thing witnessed by God and propounded to belief is what ever God testifies and witnesses whether it be by information or precept or promise or threatning or what kind so ever else there is of divine testimony what ever word proceeds out of the mouth of God that must be true and so fit and worthy to be believed The thing here witnessed to be believed is the promise of God to Abram that he should have a seed a numerous or innumerable seed a vertuous and heavenly seed This Abram believes and for the effecting of it he believes in the good and gratious God who is true in all his promises and knowes how and is able to perform them The reason why Abram believed the Lord may be considered partly in regard of Gods truth essentiall unto God So that all truth is in him 1 John 5.9 and he is Summa veritas Let God be true and every man a lyer 2. Abrams experience of Gods truth Obs 1. Note here what kind of faith Abrams faith was faith not only in the truth of God but in the power of God God promised a thing extreem hard yea by nature impossible that Abram whose body was now dead and Sarah who was barren and her womb dead they should have a son Yet Abram believed To thee be it spoken O Son of Abram the Lord promises unto thee that which by nature is impossible that unto thee shall a child be born What though thou be dead Abram believed in the truth and power of God The Lord hath said it Esay 9.6 Iohn 11.25 Col. 2.12 13. Rom. 4.16 and the promise is of faith that it may be by grace to the end that the promise may be sure to all the seed We have divers distinctions currant among us that faith is Historicall miraculous temporary and justifying or saveing faith which are true being well understood but Abrams saith is a miraculous faith it inables a man to work wonders Mark 9.23 Phil. 4.13 Unto him that believes all things are possible I am able to do all things 〈◊〉 〈◊〉 〈◊〉
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
was called a Nazaren and hereby typified by Joseph the Nazarite of his brethren as some conceive who read Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s And truly these letters are sometime used promiscuously one for the other as 1 Chron. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96.12 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like They who read the word Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God as the Nazarites of old were For whereas others sanctified somewhat of their goods as Sheep or Oxen unto God the Nazarites above all others devoted themselves unto God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to separate after a wonderful manner as I shall shew which eminently and above all others was fulfilled in our Lord Jesus Christ who devoted and offered himself without spot unto God Hebr. 9.14 and gave over himself to his Fathers will even to the death the shamful painful and infamous death of the Cross which is implyed in his speech John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctifie or devote my self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted or sanctified is used by the LXX to signifie a Nazarite Therefore Philo Judaeus tells us that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. devote and sanctifie themselves hereby demonstrating holiness and the height of their love unto God For every man is to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most precious thing he has And therefore he who offers up himself unto God as our Lord Jesus Christ did he no doubt offers up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great vow as the Nazarites vow was called And hence it is that our Lord is so often called a Nazaren Mat. 26.7 Mark 1.24 and 7.19 and 10.47 beside many other places Whence also his Disciples and followers are called Nazarens Acts 24.5 whence ipso nomine nos Judaei Nazaraeos appellant per cum saith Tertullian The Jews by him call us Christians Nazarites after that name Now although this be the opinion of very learned men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith in regard of Plato from whom he differ'd in judgement its lawful and honest to prefer truth before our friends For whereas our Lord is called a Nazaren it is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate For the Nazarite was by his vow to separate himself from Wine and strong drink and not to come at the dead Numb 6.1 6. But our Lord Jesus both drank wine Luke 7.34 and touched the dead corps Luke 8.49 with ver â—4 And therefore although this vow of a Nazarite were fulfilled in Christ according to the truth and by the Spirit of holinesse yet was it not accomplished in him according to the letter of the carnal commandement Nor was our Lord from thence called a Nazaren from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgultum a sprout or twig because he was brought up in the City of Nazareth or rather Natsareth as it s written in the Syriac Matth. 2.23 whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Natsaren as it was written in the title on his Cross which title they say they have at Rome Yet in the Greek tongue he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazaren because that as the French and some other Languages affect smoothnesse of pronunciation But was Joseph the Nazarite of his brethren for this end that his brethren should not be or rather that his brethren should be Nazarites whether so or no sure I am our Lord Jesus devoted and sanctified himself unto God by the Spirit of holinesse as a spiritual Nazarite that his brethren might be spiritual Nazarites also For so he saith expresly John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie devote and consecrate my self to God as a Nazarite that they also may be sanctified or become Nazarites For so what Amos 2.12 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites is turn'd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sanctified ones Who ever shall thus willingly devote himself unto God for such a will the Lord requires who loves a cheerful giver especially of himself who gives himself unto God without doubt he shall be looked at as a strange man And therefore our Lord saith whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderfully separates himself to vow a vow of a Nazarite to separate himself unto the Lord who ever doth so shall be wondred at and become a wonder or a Monster unto many as David saith of himself Psalm 71.7 And it is the condition of all such Esay 8.18 Zach. 3.8 And Saint Peter gives the reason Because they run not with the men of the evil world from which they have separated themselves 1 Pet. 4.4 into the same confusion of luxury as those words should be rendred Such as these are exemplary men in holinesse of life who shine forth as lights to the dark world in a wicked and perverse generation This concerns us O ye Nazarites who ever are dedicated and consecrated unto God it concerns us O ye Nazarens who grow up unto him in all things Ephes 4.15 who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprout or sucker out of the root of Jesse Esay 11.1 that every one of us endeavour to excel to the edifying of the Church 1 Cor. 14.12 and so to be a Nazarite of his brethren to abstain from wine wherein is excess and to be filled with the Spirit Not to pollute our selves with dead works not to come at a dead soul as the words signifie Numb 6.6 not to communicate with any how neer so ever unto us in their dead works to preserve and increase our holy thoughts To stir up our selves in these times of distresse to pray unto the Lord for our selves and our brethren So shall the blessings of our God descend upon us as they descended on the head of Joseph who was the Nazarite of his brethren EXODVS Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob. VVHat in the context the Translators call the loynes they acknowledge in the margent to be the Thigh in the Hebrew as also they do Gen. 46.26 And why then should that be rejected which the Spirit of God dictates and that chosen which seems best to their own humane spirit when the Scripture saith the Thigh how dare we say the Loyns Imo haud longè hoc vocabulum ab ipsa re abludit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utriusque sexûs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet Gen. 46.26 Numb 5.21 Nimirum seminales venae tres è lumborum venis ortae antequam in crura descendunt per femora virorum ac mulierum recurrunt fecundumque semen in vasa generationis utrisque devehunt quod ferè Valesius ait cap. 13. sacrae philosophiae The
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
prayed for them While the judgement was upon them they feared but when that should cease they also would cease to fear and would return to their own inclination Moses full well knew the false and corrupt nature of men So true is that Distich and the English of it Daemon languebat Monachus tunc esse volebat Daemon convaluit Daemon ut ante fuit The Devil was sick then he a Monk would be The Devil was well again the Devil a Monk was he Our corrupt nature is so base and servile it s far better when it s kept under then when it is at liberty Thus it was under the Law Jer. 22.21 And thus it is and hath been in the time of the Gospel For the Church of Christ was more pure holy just loving patient long-suffering c. in the time of the Apostles and afterward until Constantines dayes then ever it hath been since in any age Our own experience may prove this within these few years that the lives of men professing religion were more sober just godly and every way more truly Christian when there was a power over them to check them then ever they have been since while men may do what they list How many examples might be given for proof of this in these our dayes of Cheaters of Gamesters of Whoremongers of Drunkards c. who while the Lords hand is upon them by sicknesse or otherwise while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyces of God his threatnings are thundred out against them by the Sons of Thunder O how humble they are how prodigal of large promises of amendment how full of confession of sin just like Pharaoh here how firmly a man would think do they binde themselves with vowes and promises How humbly do they desire Moses and Aaron to pray and that much for them Yet when the Philistines are upon them Potione cadentes as Hierom renders Philistine when their Pot-companions resort unto them they break all vowes all covenants with God and men as Samson brake his cords But Moses and Aaron well know that these Egyptians or as we call them in our English these Gypsies are afraid of the face of the Lord before they pray for them and that upon their recovery they will return to their own byass The Israel of God hath better learn'd Christ and well knows that it is more noble to be brought off by the whisper of Gods voice perswading us then by his terrible thunders threatning us rather by the goodness of God leading us then by his severe judgements driving us to repentance But the good God sanctifie every dispensation unto us which may win us unto himself whether it be His Rod or his Spirit of Meekness SERMON VII The right Dressing of and due Addresse unto the Paskal-Lamb preached in Commemoration of Mr. SHIELD one of the Worshipful Company of the COOKS at S. Mary Alder-mary London Febr. 2. 1655. being Candlemass-day And for a preparation to the Communion Exod. 12.9 Eat not of it raw nor sodden at all with water but roast with fire his head with his legs and with the appurtenance thereof THis was wont to be a Festival-day And accordingly I have prepared for you The Jewes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their preparation for the eating of the Passeover which was the killing of the Lamb and fleaying of it the Butchers-work Then followed the dressing of it the head and legs and appurtenance which must not be half-roasted or raw-roasted nor boyled at all but down-roasted that 's the Cooks work And being thus prepared it must be eaten by all and much good may it do us Not with much curiosity variety and excess as ye are wont to provide for your City feasting but with all simplicity and plainness one dish Gen. 18.7 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter and I have so provided yea it is provided to my hand one dish now in season Lamb and this Lamb of the Passover in season all the year all the acceptable year of the Lord. From Verse 1. to Verse 28 SERM. VII we have Gods direction touching the Passover Feast of unleavened bread This direction is given by God to Moses and by Moses to the people The direction is of two kindes of acts where of some preparatory of the Lamb setting it a part Essential Killing it Essential Sprinkling of the blood ver 7. Eating the flesh verse 8. which is illustrated by Adjuncts Consentany Dissentany Verse 9. Which is my Text which dissentany is illustrated by a diversity Not raw nor sodden at all with water The words are the rule of the Modiparator or Moderator convivii the rule of the Master of the Feast where in ye have first his Bill of fare What we must eat Secondly How drest and that 1. Negatively how not Eat not of it raw nor sodden at all in water 2. Positively how we must eat it eat it rost with fire c. 1. We must eat the head of the Pascal-Lamb with his legs and with his purtenance 2. We must not eat of it raw 3. Nor sodden at all in water 4. We must eat it rost with fire Axiom 1. We must eat 1. the head 2. the legs and 3. his appurtnance These parts we may consider 1. a part 2. joyntly First a part 1. the head the most eminent part of the body All the nerves and sinewes have their original in the head whereby the head ministers unto the members all their power and strength of moving and acting It is seated in that eminent posture that it becomes him who in all things ought to be the chief to be called the head though otherwise he be one with his mystical Body For as the body is one and hath many members and all the members of that one body being many are one body Col. 1.18 1 Cor. 5.7 and 12.12 so also is Christ And so though he be the head yet is he also the Paskal Lamb it self The flesh of Christ the Lamb is the Word John 1.14 through whose help we keep the spiritual Passeover the passage from sin to righteousness whereby the destroying Angel passeth over us Deut. 8.3 the living Word Man liveth not by bread only but by every word which cometh out of the mouth of God Matth. 4.4 Thy words were found and I did eat them Jer. 3.15.16 that is partake of them and had communion with them Christ is the head of his body the Church and not only so but the head of every man is Christ 1 Cor. 11.3 2.16 in the head is placed the judgement We have the minde of Christ This gives light and direction unto the whole man for it is the Lords candle that Job said shined upon his head Obs 1. Own our Head and Prince This was figured by Ahashuerus which is an head and Prince of his Church as Ahashuerus was the Head Prince Lord and Husband of Esther the
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
reprieved and his punishment only delayed a while The palliated sore will break-out again Judgement and vengeance will follow the sinner unless the sin be taken away and it will appear at length when it will be too late to remedy it that such as Job calls Physitians of no value Job 13.4 have cured the bruise of Gods people slightly saying peace peace when there is no peace Jer 6.14 The ancient Jewes called the Messias or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation as he who should finish transgression and make an end of sinnes and make reconciliation for or expiation of iniquity and bring in the everlasting righteousness c. Dan. 9.24 Which if it be done in all the world and not done in thee and me what is that greatest of God and Christs works unto us O let us therefore now while we have time endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin Wicked men out of self-love and fear of punishment pray for pardon of sin and peace of conscience But let us out of hatred of sin and love of righteousness repent turn to God mortifie our sin and pray that the Lord would expiate and take away iniquity This I am sure is most suitable with the end of Christs coming described Dan. 9.24 and by the Evangelist to dissolve the work of the Devil 1 John 3.8 and to take away the sins of the world John 1.29 O that that work were wrought in every one of our souls As the sin-offering is so is the trespass-offering Levit. 7. Ver. 7. there is one law for them the Priest that maketh atonement therewith shall have it What the Translators here turn the sin-offering and the trespass-offering is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and trespass and howsoever our and other translations in this place and often elsewhere understand and adde an oblation or offering it s more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering yet understand the same thing Thus Hos 4.8 the Lord saith that the Priests eat up the sin of his people that is that which here they call the sin-offering as all agree the word is to be understood For which the Lord blames them not for it was their own Levit. 10.14 but for other sins as if the Lord will I shall hereafter shew Thus 2 Cor. 5.24 God made him to be sin for us who knew no sin Where by sin first named we understand that which they call a sacrifice for sin or sin-offering And accordingly Arias Montanus and Castellio both in this place and elsewhere what ours and others turn the sin-offering and trespass-offering they render peccatum or noxa and delictum the sin and trespass There hath been and yet is great difference of judgements concerning these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they differ one from other or not and if so how That they do not differ one from other there are who stiffely affirm But the place before us proves undeniably a difference between them yet how they differ its hard to discern One of the pious Antients puts the difference herein that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum sin is the commission of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delictum the trespass or transgression is the forsaking of the good and indeed the Spirit of God makes them two evils Jer. 2.13 Another makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinne of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin of ignorance wherewith a man is surprized Gal. 6.1 Divers other distinctions there are brought by others of the Ancients What if we adde one more That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that sinne whereinto a man fals of himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin wherein he falls by offence and occasion of another There are examples of this distinction Genesis 26.10 Abimelech blames Isaac Thou mightest saith he have brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltiness upon us Levit. 4.3 If the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people 1 Chron. 21.3 Joab dehorts David from numbring the people Why saith he should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiltiness unto Israel Prov. 30.10 Accuse not a servant to his master lest he curse thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be guilty and many the like Yet I will not be too confident of this distinction because I know there may be some examples found where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the like use However its clear from the words before us that there is a difference between them Let us learn from this distinction of sin and trespass as also from the various names of them not to content our selves in our confessions unto God with a general acknowledgement as that we are sinners but as particular oblations were offered for them so to make a more particular enumeration of our sins The Hebrew tongue though it be very scanty and penurious of words in comparison of other languages yet hath it very many words to express sin and wickedness as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside many words signifying more special sins importing sins to be so many and manifold that they cannot easily be expressed The vain thoughts are dangerous in-mates Jer. 4.14 And there is no word so secret that shall go for nought saith the Wiseman Wisd 1.11 And we shall give an account of idle words in the day of judgement saith the Wisdom Matth. 12. How much more of sinful actions Nor are all known unto us for who can understand his errours Cleanse thou me from secret faults as David prayes and may teach us to pray But blessed be the Lord that though our sins be numerous yea innumerable yet he hath given us who believe and obey him an High Priest whose blood and spirit cleanseth us from all our sins 1 John 1.7 Yea this King of Saints and High Priest makes his believers and lovers Kings ruling over their own wils affections and lusts and Priests to sanctifie and purifie others That Priest who makes the expiation to him belongs the sin and trespass That 's an hard saying how belongs the sin and trespass unto him Levit. 6.26 The Priest who expiates the sin shall eat it And ver 29. Every male among the Priests shall eat thereof And wherefore hath the Lord given this to the the Priests Moses tells Eleazar and Ithamar the sons of Aaron that the Lord had given it them to eat that they might bear the iniquity of the congregation Levit. 10.17 So we read that the Priests were to bear the iniquity of the Sanctuary Numb 18.1 2. It was the Priests duty to eat up the sins of the people as was shewen before Hos 4.8 as by sympathy bearing their sins as their
or displeased with them Others that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate Others and I shall name no more for shame would have the Vrim Thummim to be the same with the Teraphim which they affirm to have been two little Idols whereby God gave answers to the High Priest I might name many more But these last have-spoken out and declared for themselves and for all the rest the Idols of their own imaginations Good God! whither will the wicked imagination as the Wiseman calls it Ecclus 37.3 whither will it not wander if left to it self even to make God himself give forth his Oracles by Idols which he extreamly hateth and that to the people who of themselves are too prone to idolatry To such interpreters as these God hath made good what he threatens Ezech. 14.4 that they who come with such idols in their hearts the Lord will answer them according to their idols These are truly Commentaria inventions fictions and imaginations of men For how can men speak of God and the things of God without the Word of God Plato might have taught them better That nothing can be known of Gods minde without his Oracle None of these Authors alleage any Scripture at all to prove their assertions Which therefore are to pass upon the account of guesses and conjectures which may be as easily denied as affirmed But hence we learn that what these were its hard to say They judge more probably who think that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written on a plate was put on the fore-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
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
part of the plant There is an earth that is the Serpents food Esay 65.25 which is indeed the terra damnata the damn'd earth the disobedient knowledge and the disobedient in their knowledge who detain the truth of God in their unrighteousness Against these the wrath of God the Judge is revealed from Heaven There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown Ephes 4. The same was figured by Moses killing the Egyptian a type of sin and iniquity Mich. 7.19 and hiding him in the sand damned earth to earth But he rebuked the Hebrew and flew him not who wronged his brother even the Edomique nature the animalis homo who wrongs his brother the spiritual heavenly man Adde yet a third representation of this mystery figured by Joseph in prison of whom the chief Butler saith to Pharaoh Gen 41.13 Me he restored to mine office and him he hanged The work of the true spiritual Joseph the perfect one in the judgement Which he as evidently sets forth upon the Cross with whom were crucified two Thieves whereof one according to an antient tradition was an Edomite a Red man as Edom signifies the other an Egyptian a black thief The Edomite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man being crucified with him he takes with him into Paradise the Egyptian the sin it self and all who will by no means part with it but become one with it he sends away to Azazel Let us well consider this O ye Israel of God! Herein is pourtrayed before us in the High Priest whose duty alone it was to officiat on the day of Expiation the Lord Jesus Christ who is the true High Priest for ever He is here brought in offering up himself without spot unto God He is the true sin-offering figured in the Bullock and the true burnt-offering signified by the Ram as the Apostle shews largely Hebr. 9.7 28. The Lord ordains that Aaron must take for the congregation of the sons of Israel two Kids of the Goats Hereby the Lord prefigures his judgement wherein two parties are principally concerned the Judge with his Assessors and the persons to be judged The Judge with his Assessors of whom Enoch prophesied Behold the Lord cometh with his holy ten thousands as the words properly signifie Jude v. 14. The persons to be judged are of two sorts both represented by the two Goats which must be taken for the Congregation of the Sons of Israel ver 5. These must be separated as a Shepherd separates the Sheep from the Goats the Sheep on the right hand and the Goats on the left To the Sheep shall be commemorated their works of mercy to the Goats on the left hand their unmercifulness And accordingly the merciful obtain mercy to whom it is said Come ye blessed of my Father c. To the unmerciful ones depart from me c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of the judgement is here presigured by Moses The Judge and his Assessors are the same the same also are the persons to be judged represented by two Goats But how come the Goats to be Sheep They had done away their sins by righteousness and their iniquities by shewing mercy to the poor Dan. 4.27 they made friends of the unrighteous Mammon the other keep their unrighteous Mammon and perish with it O ye sons of Israel this neerly concerns us all We all wait at Bethesda the house of Mercy and every one merciful or unmerciful if ye ask him will say he hopes to be saved he hath hope of mercy Yet every one almost judgeth another and condemns another Must we not all stand before the Judgement Seat of Christ Why then do we censure and judge one another and that concerning our final estate who shall bee saved who damned Some have been very bold in obscurities of this nature positively to affirm what others have as boldly denied and both upon equal grounds when neither party hath had authority of Scripture or sound reason whereon to build his assertion Above twenty years since two books came out printed at Millan The Title of the one is De Inferno Of the other De animabus Paganorum The Author of the former hath so curiously described Hell and all the parts and nooks of it and for what uses the feveral Cels therein are you would think he had been there imployed as a Surveyor or a Viewer so punctual he is in his relation and survey of the place He having thus provided Hell the other as a Judge by his own cise and rule very strictly examines those whom we would have thought out of all question whether saved or not as Melchisedec Job and his three friends as also Elihu who with much a-do escaped this Authors condemnation But as for the Philosophers and of them the very best we read of he represents them living very holy lives and leaving to posterity very many divine sayings but at length like et Minos Aeacas or Rhadamanthus he adjudges them all to Hell all to Azazel O were it not much better and more safe to examine our own lives and consider our own later end We have here a clear and evident demonstration O ye sons of Israel that we are saved by grace We stand all before the Judgement seat of Christ as the two Goats taken for the whole Congregation of Israel and are presented here before the Lord ver 5. The distinctive and separating Lots pass upon us one for the Lord and the other for Azazel Who of us knows whether Lot shall fall upon him We all know that we have all sinned and have fallen short of the glory of our God Rom. 3.23 And the wages of sin is death Rom. 6.23 And they who are blessed and called to inherit the kingdom of God because they have dote works of mercy they remember them not Matth. 25.37 38 39. These things considered why may not the Lot for Azazel fall upon us It is the Lot which makes the distinction John 19.24 and therefore the eternal inheritance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distribution by lot Acts 20.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance obtained by lot among those who are sanctified and often elsewhere And we are said to obtain that inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.11 In whom also we have obtained an inheritance by lot And the means qualifying us to obtain the inheritance 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who have obtained by lot equally precious faith with us Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan who divided unto them the Land by lot and by lot the true Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joshuah is also called and his book after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divides the true inheritance of the holy land or land of holiness which is called his
in their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
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 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business by the bye following with their utmost endeavour those things which will not profit them in the latter end little regarding those things which will then profit us and indeed nothing else but they Hezekiah had now a message of death sent unto him by the Prophet Esay 2 Kings 20.3 Thus faith the Lord set thy house in order for thou shalt die and not live it s said that Hezekiah turn'd his face to the wall and prayed unto the Lord saying I beseech thee O Lord remember how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Let the Atheists of our time consider this who think it a vain thing to serve God and that there is no profit to keep his Ordinance and to walk mournfully before the Lord of hosts Mal. 3.14 Let the Edomites the earthly minded ones consider this who hunt after the lusts of the old man and slight the blessing and the eternal inheritance as if it were good for nothing The time will come when they shall experimentally finde that nothing but humble walking with God with a perfect heart 〈…〉 11. 〈◊〉 and doing what is good in his sight will profit them and unless they timely enter into that way walk in Godt statutes keep his Commandements and do them they shall seek the blessing and eternal inheritance and the way leading thereunto with tears and not be able to finde it but die in their sins Gen. 25.33 34. and 27.38 Hebr. 12.16 17. This also reproves our hankering and halting between two opinions whether we should walk with God or walk with Baal or rather with Baalim or many lording lusts which have dominion over us If the Lord be God serve him if Baal be god serve him We cannot serve the Lord and Baal God and Mammon But there is yet another meaning of these words that the Lord supposeth its possible that his people might attribute the good or evil which befel them to Chance and Fortune not to God himself And so they should make Fortune their god The Mythologists whose proper business it is to search out the original and truth of old Poetical Fables they report that among all humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortane was never held to be a god or goddess till Homer made it one Nor doth Hesiod mention any such deity in all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true Chance and Fortune were taken notice of long before as I have shewed And the Philistines owned it but not as a god 1 Sam. 6.9 But when Homer had found out such a new god the after Poets easily added to his invention and so enlarged the power of Fortune that they gave her at length the soveraignty over all humane affairs And if this fiction had rested among them who have authority to dare any thing it had not been so strange But can we think that the Orators and of them the most sober men should entertain the same opinion of it What saith Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For great is the moment yea rather Fortune is all in all as to all the affairs of men Yea Tully saith as much Magnam vim esse in fortuna in utramque partem c. that Fortune hath great power on both sides either in prosperity or adversity who knowes not for if we have her prosperous gale we are carried to our wished ends and when she is â—â—â—trary we are afflicted and much more to this purpole lib. 2. de officiis wherein indeed he makes Fortune such a goddess as ruleth and disposeth of all things in the world as I shall shew by and by But all these own'd a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of gods and if so why might not Fortune have a place among them since what the Apostle faith of idols is most crue of Fortune that it is nothing in the world 1 Cor. 8. But who can imagine that the people of the only true God should take Fortune for a god yet the onely true God supposeth this possible Esay 65. ver 11. Yea this was so possible that it proved fecible and was actually done by Gods own people as he complains Esay 65.11 Ye are they who have forsaken the Lord and have forgotten my holy mountain who prepare a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that troop or for Gad as our Translators turn it in the margent Pagnin understood the host of heaven Arias Montanus turns it Jove So Munster explains Gad by Jovi and tells us that the Jewes thereby understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jupiters star Luther retains Gad but understands by it in his Notes Mars or Mercury But it s most probable that by Gad in that place Fortune is to be understood for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Good fortune or success And therefore Leah called her son born of Zilpah her hand-maid Gad and gives her reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good fortune success or prosperity cometh Gen. 30.11 Hence it was easie for the Heathen Poets especially Homer to counterseit their god Fortune as they were wont to do others out of the ancient Monuments of persons recorded in the Scriptures as I have formerly showen by divers examples Hence it is that the Vulgar Latin turns Gad Fortune Ponitis Fortunae mensam ye prepare a Table or Altar for Fortune So Vatablus and Castellio in the margent as also the French Bible But the Spanish Bible and that of Coverdale hath Fortune in the Text. But I may speak more to this on Esay 65.11 if the Lord will Meantime concerning Fortune we may affirm thus much 1. That although the Heavens and Stars have their instuencies motions and operations although all inferiour second causes whether necessary or contingent have their energie and causality and may possibly be so shuffled and hudled together that their effect is unknown to us whence it immediately proceeds and so may be said to come to pass by Chance or Fortune yet is the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first cause and cause of all causes and he so disposeth and ordereth all second causes whether acting naturally and necessarily or freely and contingently that its impossible that any thing should be fortuitous casual or accidental in regard of him And therefore when such actions which to men are fortuitous and accidental come to pass the less of man there is in them the more there is of God As where it s said that a certain man drew a Bow at adventure or in his simplicity and hit Ahab there is no doubt but God who would have Ahab fall at Ramoth Gilead he directed the arrow 1 Kings 22.34 And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho Luke 10. By chance saith he there came down a certain Priest that way ver 31. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by
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
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
Crucifying Christ in us is forbidden by the sixth Commandment And by the seventh is forbidden spiritual whordome against God as well as corporal against our neighbour So that we see reason why it is said that the Tables were written on both their sides Exod. 32.15 But does any man commit any â—in on purpose to trespass a trespass against the Lord The words sound so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trepass a trespass and so our Translators turn the words I so the words be to be understood every sin committed against our brother should be a sin with an high hand as intended against God himselfe We must know therefore that there is a twofold end 1. finis agentis and 2. finis rei the end whereat he aimes who doth any thing as he who doth injury to his neighbour he aimes at the increase of his own wealth 2. The finis rei or the end whereunto the deed it selfe done tends is quite another thing than that the sinner aimes at as the breach of Gods law provoking His wrath c. Let us consider some examples of this kinde Esay 3.8 Their tongue and their doings are against the Lord to provoke the eyes of His glory Ier. 25.7 Ye have not hearkened to me faith the Lord that ye might provoke me to anger with the works of your hands It is not probable that the people though a sinfull people had any such aime or intended any such thing as to provoke the Lord. That of all other were a most foolish and impious enterprise Doe we provoke the Lord saith the Apostle are we stronger than He 1 Cor. 10.22 Surely they did not intend to provoke the Lord to wrath they had no such end no more than they intended to doe themselves hurt Yet they did those things which tended to provoste the Lord to wrath and in the effect tended to their own hurt Mark how the Lord reasons Jerem. 25.6 Provoke me not to anger with the works of your hands and I will doe you no hurt Yet ye have not hearkened unto me saith the Lord to provoke me to anger with the works of your hands to your own hurt No doubt they intended not to provoke the Lord to anger they intended not to themselves hurt Yet the finis rei the end that their sin aimed at was to provoke the Lord to anger and to doe themselves hurt Observe how the Lord prizes neighbourly-love and faithful-dealing of man with man He accounts the breach of brotherly love by unjust dealing as done unto himselfe 3. Then the soule that so doth shall be guilty So I would read the words as here to end the sentence When a man or woman hath committed of all the sins of men to trespass a trespass against the Lord then that soule shall be guilty I shall shew reason for this anon Meantime I am not alone in the opinion For here Munster ends the sentence and Piscator Martin Luther also and two low Duch translations the French Bible and the Italians And of our old English Tyndall and Couerdall and two others That soule hath guilt upon it And indeed how can it be otherwise If we consider well what it is to sin 1. against man and to sin 2. against God and 3. to be guilty 1. To sin against man as directly or indirectly to rob him deceive him cheat him goe beyond him overreach him is to break the society of men which is contrary to nature as you heard before from the voice of nature And the same Author fully presses it lib. 3. de Off. Si etiam hoc natura prescribit ut homo homine quicunque sit ob eam ipsam causam quòd is homo sit consultum velit necesie est secundum eandem naturam omnium utilitatem esse communm If even nature prescribe this that man be willing to provide for the good of man who ever he is even because he is a man its necessary that according to the same nature the profit of all men be common Whence by strong reason he infers that they who deny that any regard is to be had of those among whom they live but that to encrease their own profit they may rob or steal from others Hi derivaâ—t communem humani generis societatem They saith he break the common society of mankinde So that he who commits any of all the sins of men as he breaks so he is broken off from humane society and stands alone by himselfe divided from all men And that much more that by the same sin he sin against God as this Scripture speaks expresly And the same voice of nature confirms it as the same Author goes on Quâ sublatâ take away humane society saith he and bounty liberality goodness justice is utterly taken away Quae qui tollunt etiam adversus Deos immortales impii judicandi sunt Ab iis enim constitutam inter homines societatem evertunt Thus saith he who take away these they are to be judged impious against the immortal God For they overturn that society which is constituted of God among men So he As therefore he who so sins against man breaks himself off from mankind and stands alone by himself so he who by sinning against man sins also against God he breaks himself off from God according to that of the Prophet Your sins have separated between you and your God Esay 59.2 And I am broken by your whorish heart which hath departed from me Ezek. 6.9 He who hath so sinned against God and man and by so doing hath broken himself off from the society of both he must be guilty 3. What is it to bee guilty The words here used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that soul shall be guilty Which our Translators turn that person shall be guilty But surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification as I shall shew ere it be long if the Lord will yet the first and principal signification of it is the soul And guiltiness is properly in the soul So I render the words that soul shall be guilty What we call guilty Tremellius here turns rea but not so properly for reos appello non eos modo qui argumentur sed omnes quorum de re disceptatur I call them reos not only who are reproved but those concerning whose business question may be made saith the Orator And so a man may be called into question who is not guilty of any crime as it s said of Cato that noble Roman that he was accused four and fourty times but never found faulty Who ever is so accused and questioned and proves faultless is probably an honester man then he who was never accused For he who has been accused has been searched and tryed whereas he who was never questioned may have many faults though hidden He who is here said to be guilty having been tryed is culpable and faulty and such as is called reus sons that is nocens a faulty person
not steal Exod. 20. S. Paul tels us that the Law is spiritual Rom. 7.14 and therefore it hath a spiritual understanding These words therefore have their mystical meaning hinted in divers parts of the text both in the supposition of the crime and guilt and in the imposition of penalty expiation of the trespass and reconciliation of the trespassers Any of all the sins of man committed involves and implyes the trespassing a trespass against the Lord. Wherein this trespass consists will appear if we compare the parallel Scripture Levit. 6.2 3. If a soul sin and trespass a trespass against the Lord Levit. 6. ver 23. and lie unto his neighbour in that which was delivered to him to keep c. This supposition seemed strange to one of the most pious and learned Fathers That there should be any soul found guilty of these or any such crimes among the people of God Absit hoc ab Ecclesia Dei and again Absit absit inquam ut haec ego de aliquo fidelium sentiam Far be it far be it I say that I should believe these things to be spoken of the Church of God Yea saith he I dare confidently affirm of you that ye have not so learned Christ would God I could as truly say the same of the present Church of Christ Wherefore since those enormities concern'd not the Church of Christ according to the letter that holy Father applyed that law spiritually to the Church And let us inquire what is the Depositum that which is delivered to be kept Surely the Lord hath delivered unto every one of us a depositum somewhat he has committed to every one of our charge to be kept even our pretious soul and body and the image of our God imprinted in it and stampt upon it as his coyn his money to be imployed to our Masters use Most certain it is thou hast received this thy Lords money the image and superscription of thy God without blemish no way adulterate not at all abased For nothing can proceed from the most holy God which is not holy This image this depositum this pledge must be restored unto thy God intire in specie there is no recompense to be made in value for it it self must be restored unto God If therefore thou be holy as he is holy 1 Pet. 1.15 If pure as he is pure 1 John 3.3 If perfect as he is perfect Matth. 5. If merciful as he is merciful thou bearest his image the image of the heavenly 1 Cor. 15.49 These all these are in thy God by nature and all these are in his image which is to be imitated and drawn out in thee and restor'd intirely to him as thou receivedst them If these be in thee happy thrice happy thou This was that pledge which S. Paul gave Timothy a charge to keep 2 Tim. 1.14 O Timothy that good thing committed to thee keep by the holy Ghost which dwelleth in us But if now we have imbezill'd our Lords money if we have been unholy and prophane if impure and unclean if unmerciful and cruel if we deride as many do the perfect life and jeer it out of the Church as an impossible thing thou hast wasted thy Lords money thou hast spent thy fathers substance thou hast defaced the image of thy God thou hast adulterated his coin and thus thou hast lyed and denied that good thing committed to thy charge and hast the Devils image minted and imprinted on thy soul 2. We read of fraudulent dealing in fellowship Lev. 6.2 What fellowship what partnership is this Does not the Apostle say If there be any fellowship of the spirit Phil. 2.1 This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ which S. John and his fellow Apostles had 1 John 1.3 And S. Peter we are made partakers saith he of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Since therefore so blessed a fellowship is vouchsafed unto us even a fellowship with the Father and with his Son Jesus Christ and with the holy Spirit if we be partakers of the Divine Nature O how careful how watchful ought we to be lest by our unfaithfulness we deny that blessed society It is denied in works not in words only Tit. 1.16 For what fellowship hath righteousness with unrighteousness what communion hath light with darkness 3. The Lord discovers another trespass Levit. 6. ver 2. taking away a thing by violence or by putting of the hand as in the marg If we render that place word for word it sounds thus If a soul sin and trespass a trespass against the Lord in putting of the hand or in rapine or hath oppressed his neighbour by violence or fraud For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 1. To over-power one by forg'd cavillation Jer. 7.6 Mich. 2.2 2. To deceive and circumvent by fraud Mal. 3.5 Where the Translators put oppress in the Text and defraud in the Margent as they might have done here implying that the word hath both significations Where they quite leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to take away by open violence For what they turn taking away by violence they otherwise render in the margent putting of the hand What they adde or hath deceived answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been shewen so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by rapine is quite left out and not translated By putting of the hand may be implyed â—imming and pilfering and such like close theeving where by a kinde of Legrer de main men steal the word one from another whereof the Prophet speaks Ver. 23.30 By rapine is understood open force and violence whereby men forcibly take to themselves all the promises of God which belong not unto them and thereby lay violent hands upon the kingdom of God before John Baptists day dawns unto them Mat. 11.13 Of both these the Prophet speaks Hos 7.1 The thief comes in and the troop of robbers spoyleth without And our Lord He that entreth not by the door even the death and life of Christ into the sheepfold but climbeth up some other way the same is a thief and a robber John 10.1 Where the old English Manuscript renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night-thief and a day-thief Hitherto we have had the supposition of a crime and the guilt of it Come we now to the Lords imposition of a penalty and the means of expiation of the sin and reconciliation with the parties wronged which are literally in this order man and God himself and accordingly he ordains the means The penalty and means of reconciliation unto man is two fold Confession and Restitation Confession is here injoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb in the reciprocal form then they shall confess themselves which is an inward and reflex confession of the heart Confitebuntur se so Pagnin
preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of meâ—ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius
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
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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.
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
reward Matth. 6.2.5.16 What they desire and aim at they have namely the applause and praise of men But the inward cleansing from sinne is not obtained by these outward performances that 's gotten by righteousness Dan. 4.94 It was Daniels counsel to Nabuchadnezzar do away thy sins by righteousness and thine iniquities by being merciful to the afflicted And therefore the inward good intention of the heart mercy and compassion and the like spiritual graces must accompany almesgiving and thereby the cleansing is obtained So our Lords speech is to be understood as its clear by the context Luke 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which our Translators turn Give almes of what ye have which they render otherwise in the margent as ye are able neither way well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are inexistentia as Arias Montanus well renders that word and so the words will afford this sense give or offer ye the things which are within such as I named before your almes or merciful gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold all things are clean unto you For that which cleanseth and purifieth is somewhat of God and Christ not the outward work although that also ought to be done So the Apostle 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified by the name of our Lord Jesus and by the Spirit of our God Unless there be that inward purger and cleanser the work is not wrought Outward shewes and pretenses how specious soever are uneffectual This the sons of Sceva found with a mischief when they adjured those who had evil spirits by the Name of Jesus Acts 19.14 15. The evil spirit answered Jesus I know and Paul I know but who are ye And the man who had the evil spirit prevailed over them As the Galls having taken Rome they came upon the Senators who were invested with their Robes and all Ensignes and shewes of majesty whom the Galls slew like beasts whom at first they had looked upon as gods 2. What a poor opinion hypocritical men have of the true God and his Name they make him and his Name inferiour and serviceable to their poor base ends a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the Kings name and Gods name must be taken in vain for the obtaining of it What a preposterous inverting and perverting things is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his name must serve a turn What ever any hypocrite does though evil yet somewhat of God is pretended for the warrant of it as when he saith its just its equal its true its right Jer. 50.7 John 16.2 In nomine Domini incipit omne malum mischief begins with the name of the Lord as they said of old concerning the Popes Bulls But this taking of Gods name in vain shall be in vain to them who so take it For though the hypocrite by his turning things upside down may possibly deceive a man yet God his Maker he cannot deceive And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord Esay 29. v. 15 16. and their works are in the darkness and they say who is seeing us and who is knowing us This woe shall be 1. To their work that shall be frustrate Your subversion or turning of things shall be esteemed as the Potters Clay For shall the work say to him that made it he made me not or shall the thing framed say to him that framed it he understood not 2. And this woe shall be to their present state which in requital to their subversion shall also be changed Is it not yet a very little while and Lebanon figuring the Gentiles state shall be turn'd into Carmel very fruitful as the Jewes had been through the blessing of God upon it and Carmel shall be esteemed a Forest Whereby the Prophet implyes the conversion of the Heathen unto Christ whom the Jewes should reject as the words following evidently prove And what was charged as a crime upon the Apostles that they turn'd the world upside down Acts 17.6 had yet a truth in it when what was above and high in men Luke 16.15 so that they called the prowd happy Malac. 3.15 that is brought low and the brother of low degree glorieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his height James 1. v. 9 10. and the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abasement James 1.9 10. when every valley is filled and every Mountain and hill is brought down Luke 3.5 3. Learn what manner of people Gods Israel is no vain and empty men no they have God and his fulness in them Ephes 3.19 filled or filling unto all the fulness of God Ephes 3. v. 19. They have his name written on them Revel 3.12 Jehovah is the being so that great name signifies not the shew not the seeming only They have his mercy his grace his long suffering his goodness his truth in them that 's his name for ever Exod. 34.7 They have his love in them John 5. that 's his name 1 John 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the father of David Jesse is the very being it self without fiction without hypocrisie Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name T is worth all thy love all thy reverence And why then hadst thou rather seem to be then in earnest and indeed to be what thou wouldst be thought to be If the shew and form be so highly esteemed by thee how much more will the substance it self if thou knowest it It is worth our inquiring what name thou bearest and whether the name of thy God and his Christ and if so whether in vain yea or no. John sent his Disciples unto Jesus Matth. 11. to inquire whether he were the Christ or no our Lords answer was the blinde see the lame walk c. Many there are penitent men disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his name canst thou answer them so canst thou shew by thy life and works that thou bearest Christs name So when the Greeks came to Philip and Andrew desiring to see Jesus John 12. Our Lord shewed them himself and his Disciples in their death and life a grain of Wheat dead and living and bringing forth much fruit that is Iesus Canst thou shew them Iesus in his death or life canst thou shew thy self dead with him and risen with him Then will mighty works shew themselves in thee as Herod reasoned Thus doing we shall not bear the Lords name in vain while we are bringing forth fruit but he will purge us and we shall bring forth more fruit Hereby the name of the Lord shall not be polluted or
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
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
warning Be wise now therefore O yee Kings be instructed or chasten your selves yee Judges of the earth The spirit of God in David Psal 2. v. 10. Matth. 20. v. 25. well fore-saw that the Kings and Princes of the earth would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.25 Domineer and Abuse their authority over Christs Church So Beza well renders those words by Dominari and Licentiâ uti Yea and that some mistaking their honourable and holy calling to be made Kings and Priests unto God Revel 1.6 would forget their duty to Kings and Potentates on earth And therefore the Apostle exhorts Titus to remember them or put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subject to principalities and powers Tit. 3. v. 1. 2 Esd 15. v. 16. to be obedient Tit. 3.1 Which also the Lord foretells unto Esdras that there should be inconstabilitio unsetledness not sedition as our Translators turn that word among men and invading one another that they would not regard their Kings and Princes and the course of their actions should stand in their power 2. Esd 15.16 which we finde in part to be fulfilled And it is to be wished that the Kings and Judges of the earth be wise and curb and chastise their exorbitant wills lest they fall under the contempt of their peoples and they regard them not The Horse in time may know his strength Hence they are justly to be blamed who out of their humane providence and voluntary humility will not allow the great God so demit empty and abase himself as to petition and entreat but out of the pride of their own hearts they dispense and fashion the dealings of God with men and they will have him onely Require and command not request and entreat as here he doth Of this stamp are many of the present generation who out of pretence of an high esteem of God Esay 57. v. 15. and Christ and their eminencies will not suffer the Deity it self to take up its residence in the holy Church and people of God but will have such expressions of Gods or Christs dwelling in his Saints and people to be understood of the Influence of Gods graces Thus when the Lord saith 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 This in-dwelling of God must according to these mens doctrin be understood of the influence of Gods grace And the like meaning they will have of that speach of the Prophet Psal 90. v. 1. O Lord Thou hast been a dwelling for us in generation and generation that must be by the influence of his grace So they understand Joh. 14.23 and many like Scriptures Thus the most gratious and endeering expressions of Gods and Christs favourable presence being and abiding in us and with us are eluded and made void by their influence a term knowen in Astrology but denyed to be in nature of late dayes by men of like spirit with those who have promoted it unto Divinity where it was never knowen untill a new generation of men of late dayes pointed them to God and Christ neerer to them then they were aware of as Jacob said the Lord was in this place and I knew not Gen. 28.16 And Iohn Baptist tells the Priests and Levites sent unto him Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath stood in the midst of you whom ye have not known John 1. v. 26. Thus at this day men of John Baptists dispensation tell the Priests and Levites that Christ hath long been in them yea crucified in them Gal. 3.1 which our Translators turn among you the words are Gal. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified in you And know ye not your selves that Christ Jesus is in you except ye be reprobates 2 Cor. 13.5 But these men are too high to learn any thing of Johns Disciples they have otherwise learnd Christ whom they understand only either according to his humane person and history or as their new phrase is the influence of his graces so that what S. Paul cals the mystery hid from ages and generations but now made manifest to his Saints To whom God would make known what is the riches of the glory of this mystery in the Gentiles which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in you the hope of glory All this to which the Apostle makes so large a Preface and prepares the Colossians and us for expectation of a mystery it s still a mysterie to these men and reputed no more then the influence of Christs grace Col. 1.27 The Heathen Poets had a better and more clear understanding of the Divine Presence then these men Est Deus in nobis agitante calescimus illo God is in us he moving we grow hot Nor can it be truly said of God that he is omnipresent unless his Essence and being be every where with his creatures He no doubt thought so who said Praesentemque refert quaelibet herba Deum Even every Herb speaks God present with it Whence we may reason à fortiori That if God be present with every herb of the field how much more with his Creatures of a more eminent degree in nature according to that of S. Paul He gives to all life and breath and all things and hath made of one blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. v. 26. every nation of men to dwell upon all the face of the earth c. that they should seek the Lord if haply they may feel after him and finde him though he be not far from every one of us For in him we live and move and have our being How is this to be understood but by his essential and beingly presence For although that old verse Enter praesenter Deus hîc ubique potenter seem to distinguish the omnipresence of Gods power from his essence and being yet where ever his power is he himself is essentially present That rule in Metaphysicks may convince them of this Ens dependens non potest abesse ab independente ne momento quidem temporis That the dependent being cannot be absent from the independent no not a moment of time Whence we may recollect and infer forcibly thus much that if the divine presence be with every creature how much more with that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The creature Mark 16.15 Col. 1.23 and compendium and breviate of all the creatures And if he be essentially present with that creature how much more doth he afford his gracious presence and not only the presence of his grace unto those his excellent ones who are partakers of his divine nature 2 Pet. 1.4 and his new creatures 2 Cor. 5.17 All which if duly considered what can we judge of these mens seeming modesty but that it is a voluntary chosen and groundless humility And that whereas some of them despightfully term
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
〈◊〉 〈◊〉 〈◊〉 are emphatical importing the excellency of that Commandement and demonstrative and pointing at that Commandement here intended and expressed in the next following words If thou keep all that Commandement to do it which I am commanding thee this day To love the Lord thy God It s strange that there hath been so great an inadvertency in the Authors of all the old English Translations as well as of this last as also in the French Spanish and Italian yea in Hierom also in Luther and the Low Dutch that they should not take notice of the singular number this Commandement which would have directed them to the first and great Commandement in the next words Howbeit a matter of so great moment past not without due observation of some learned Translators as Pagnin Vatablus Castellio Tremellius Munster the Tigurin Bible Piscator and of our English Ainsworth who with one consent read the words to one effect Thou shalt keep all that Commandement to do it viz. to love the Lord thy God c. Herein we must inquire 1. What it is to keep that Commandement which is the duty here commanded 2. What it is to keep all that Commandement which is the latitude and generality of the duty To keep that Commandement and do it are phrases sometime equipollent and of the same extent for so to keep the Commandement is to do the Commandement Sometime they are distinguished and the former is in order to the later as Gen. 18.19 Deut. 4.6 and 5.1 Ye shall learn them and keep to do them And thus the observing and keeping the Commandement is in or with the heart as Psal 119.34 I shall keep thy Law yea I shall observe it in the whole heart Here then I commend unto you the highest service of God even the love of the Lord our God That ye may perceive it to be no other ye may consider the man on whom God first works to be moved by the spirit of bondage under which he lives in fear Rom. 8. Fear takes away half the understanding from servants saith Plato out of Homer Yea Timor minuit it takes away half their strength A man is not able to do half so much in his fear as when it is off him Then is he brought to faith but that works not but by love Gal. 5.6 And at the last he comes to the love of God And that is the end 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come And therefore we read of a threefold obedience The first out of fear and that takes away half the spirit and strength of men This was figured by the Porch of the Temple whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 10.2 and 13.16.26 2. There is an obedience of faith Rom. 1. and 16. This was figured by the holy Lastly there is an obedience of charity 1 Pet. 1.1 Castificantes sub obedientia charitatis This was figured by the Most-Holy wherein Jesus Christ himself is the High Priest the Minister of the heavenly good This is tacitly enjoyned Exod. 20.6 doing mercy to thousands of them that love me and keep my Commandements This is the most durable service of God When Faith and Hope have an end 1 Cor. 13. ult The true light the resurrection and the everlasting life The new birth the new heaven and earth wherein righteousness dwels the kingdom of God and his righteousness the Paradise of God wherein is the tree of life wherein is the fulness of life and peace In a word this is God himself 1 John 4.8.16 The Son of God Col. 1. v. 13. Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son his love The holy Spirit of God shed in the hearts of men as Peter Lombard excellently explains that place Then that which is perfect is come We have hitherto heard the duty of the first and great Commandement the love of the Lord our God now followes the generality and integrity of that duty of love and obedience of love we ought to keep all that Commandement to do it That we may the better understand the generality and integrity of this duty I shall refer you to our Lords Commentary upon this Commandement Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde which words commend unto us the generality and integrity of this duty even all this Commandement as considerable extensively and intensively 1. Extensively in regard of parts and so we ought to love the Lord our God with heart soul and minde 2. Intensively in regard of degrees with the utmost degree of all these parts we ought to love the Lord our God and so to keep all this Commandement to do it with all our heart with all our soul and as it is in S. Luke with all our strength and with all our minde Doubt 1. But how can we love the Lord our God so intensively and extensively and keep all this Commandement to do it God is immense unmeasurable and infinite But thou and I and every creature of us is finite and hath certain bounds and limits of being Between infinite and finite we say there is no proportion How then can we so keep all this Commandement to love the Lord our God with all our heart with all our minde with all our soul and with all our strength Beloved we are subject to be much mistaken as in other things so most of all in ourselves The man was taken according to his better part out of his God therefore he hath greater resemblance unto him then he is aware of God is infinite and man is in a sort infinite Infinite in his thoughts and imaginations Name the utmost part of the known World of the Eastern or Western Indies or toward the Northern of Southern Pole the thoughts are presently there upon the very first naming of them Put case there were more Worlds and those larger then this known World the thoughts could enlarge themselves according to the number of them and utmost extent of them The like we may say of the will and appetite it is infinite Eccles 6.7 All the labour of the man is for his mouth and his appetite or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not filled no but it ranges and seeks about for what may fill it as the Wiseman intimates v. 9. Better is the sight of the eyes then the wandring of the desire Yea by reason of the unsatiable and infinite appetite the eye is not satisfied with seeing nor the ear with hearing Eccles 1.8 nor the desire with lusting He that loveth silver shal not be satisfied with silver Eccles 5.10 As therefore God himself is infinite so is the desire an abyss a bottomless depth which cannot be filled otherwise then by an infinite God So that by how much the soul desires God more by so much the more it may desire him And by how much the more it loves God by
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
and exalts it self against God and whatsoever is of God and Christ in us A word clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 Our Lord speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of fornication Matth. 5.32 which is in and comes out of the heart Mat. 15.19 This is the Harlot which is to be divorced O let it not be found lodging in us Let us be chaste and faithful to our God O Israel We are his Spouse Hos 2. He is our husband Esay 54. Such therefore we ought to be unto him as becomes such a Consort holy and without blame before him in love Ephes 1.4 Let there be no word of fornication no uncleanness in us So will he own us for his Spouse and say Thou art my people and we shall say Thou art my God Hos 2.23 Then shall his brothers wife come unto him in the presence of the Elders and loose his shooe from off his foot Deut. 25. v. 9. and spit in his face and shall answer and say So it shall be done unto that man that will not build up his brothers house And his name shall be called in Israel The house of him that hath his shooe loosed From verse 5. to the tenth inclusively is contained the Law concerning a Widow whose husband died without issue male In which Paragraph we have the Law and the sanction of it 1. The Law is that in that case the deceased husbands brother or next kinsman shall raise up seed unto his brother and the reason of that Law from the end of it 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother Disgrace 1. To his person 2. To his family The disgrace to his person 1. Loosing his shooe from off his foot 2. Spitting whether in his face as our Translators render it or otherwhere it may well be questioned For there is not nor hath been any nation under Heaven so prevented and informed with precepts of civil conversation and good manners nor more abounding with examples of well nurtured and behaved persons of both Sexes then Gods Israel whether his antient people so called or his surrogate and substituted Israel his Christian people Gal. 6.16 And therefore it may be much doubted whether such a behaviour were not unseemly and unbecoming this Israelitish woman and unsuitable to other holy Lawes and unworthy of the God of Israel the Author and giver of those Lawes and the God of that people Beside whereas Spittle is an excrement of the first concoction to be bespattered with it it s a great disparagement and indignity to the man as Esay 50.6 our Lord saith I hid not my face from shame and spitting And in the woman an argument of extream vilifying and contempt Both which are contrary to that due esteem wherein we ought to have one another It s prescribed in the same Chapter Deut. 25.3 that stripes although well deserved yet should not exceed a certain number and the reason is given lest thy brother should seem vile unto thee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be vile in thine eyes Wherefore it seems not probable that the most holy God would prescribe such an act as whereby the man should be vile in the womans eyes Yea this disgrace and despight is so much the greater in that it should proceed from the Woman and from her who desired to be the consort unto this man and to submit her self unto him as her Lord as Sarah called Abraham 1 Pet. 3.6 Besides as in salutation with an holy kiss as of old Rom. 16.16 a signe of love and reverence is expressed when the breath soul and spirit seems to be communicated so on the contraty by such rude and unseemly greeting as spitting in the face the excrementitious filth is cast out as a signe of greatest scorn hatred loathing and contempt All which being laid together we may adde hereunto this consideration that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman the dishonour should not seem to be placed so much in loosing of his shooe from off his foot as spitting in his face since the face and head are the most honourable parts of the body and the foot the most dishonourable as the Apostle opposeth them 1 Cor. 12.21 So that the brand of infamy on him and his family should then seem to be this or the like The house of him whose face was spit on The result of these reasons may be a strong inference and perswasion that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in rigore sermonis they may signifie She shall spit in his face and so the same phrase is rendred Numb 12.14 Yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turn'd before him in his sight or in his presence as our Translators also turn it Deut. 4.37 He brought thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sight with his mighty power out of Egypt and Chap. 11.25 Deut. 11. v. 25. There shall no man stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you The same phrase may and for the avoiding of so great inconveniencies ought to be so turn'd She shall spit before him or in his sight or presence I confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indecorum uncomeliness and ugliness of the fact caused me to suspect that all was not right though herein the Translators follow all the old English that I have seen their predecessors and precedents Howbeit I finde some other learned men to have been of an other judgement as Tremellius who renders the words Spuet ante faciem ejus she shall spit before his face And the Tigurin Bible hath Spuat coram eo let her spit before him And the learned Jewes so understood the phrase as Rabbi Salomon she shall spit before him on the ground and set a brand of infamy upon him and his whole family Now howsoever the superiour as a father might by way of just reprehension so deal with his disobedient childe as our heavenly father gives instance Numb 12.14 If her father had spit in her face that is as the Chald. Par. there hath it had sharply rebuked her yet there is not the like reason of the inferiour nor is it likely that the Lord would allow the woman so undecently so contrary to her due modesty so unbecoming her sex to exercise authority over the man Meantime we cannot but hence take notice how basely the wisdom righteousness and holiness the Son the Christ of God hath bin reputed and dealt withal in the ungodly world as he speaks concerning himself in the time past Esay 50.6 Esay 50. v. 6. I have not hid my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ignominiis from shames and spitting which was accomplished in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings as the Evangelist records it Matth.
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