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
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
and Dizahab There are eleven dayes journey from Horeb by the way of Mount Seir unto Kadeshbarnea In these words before us is the Title of the fifth book of Moses and the Argument of that Book The Title of the Book is either that in the Hebrew which is the same with the first words of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the words and there is the like reason of all the other four Books of the Pentateuch Whose Titles are the first words of their respective Books Or that of the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie which Title other languages by a common consent have followed and ours among the rest And they meet happily in it For the Title is or ought to be Communi fax as a common light to the whole Work whose Title it is And indeed such is this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Book as we shall shew anon Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18 Where Moses faith concerning this Book the King shall write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie So Hierom and Pagnin which yet Arias Montanus would rather express by Duplum legis a Duplicate of the Law Ours rather a Copy of the Law Others Secundam legem Deut. 17. v. 18. Josh 8. v. 32. the Second Law Ours rather a Copy of the Law So likewise Josh 8.32 I believe they might very well here as in the Title have retained the word Deuteronomie For this Title bodes something more excellent in this Book according to some Proverbs and Proverbial speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundis melioribus Second things or thoughts better Secundae res are prosperaeres prosperity and melior fortuna sequetur better fortune will follow c. The excellency of this Book therefore appears in that it is Secunda Lex a Second Law or as some have rendred Deuteronomium Secundilegium For a new Law well beseeemed a new people such as this was Numb 26. v. 64 65. according to Numb 26.64 65. Among these mustered by Moses and Eliazar there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai For the Lord had said of them Dying they shall die in the Wilderness And there was not left a man of them save Caleb the son of Jephunneh and Jehoshuah the son of Nun. And as the Law and the people were new so was the Governour new also even Jehoshuah Not that this Book containeth a new Law but indeed the iteration and repetition of the old As S. John writes of the old and new Commandement of love Beside this Book hath great affinity with the Gospel which is often by the Antients called Nova Lex the New Law and known by the name of the New Testament So it is called by S. Hierom Evangelica legis praefiguratio a prefiguration of the Evangelical Law For this Book of Deuteronomie hath in it much of the Gospel as will easily appear unto the humble and docible readers of it Moses expresly saith so much Deut. 29. v. 1. Deut. 29.1 These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab Beside the Covenant mark that which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant the second or new Law which is Deuteronomie Which is the same whereof the Prophet speaks Jer. 31.31 Behold the dayes come saith the Lord that I will strike a new Covenant with the house of Israel and with the house of Israel Jer. 31. v. 32 33. and with the house of Judah Not according to the Covenant which I stroke with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord which later words our Translators turn otherwise in the margent but neither text nor margent will yield so good a sense as if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was an husband we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rejected or abhorred them and so the word is used Levit. 26.43 2 Sam. 1.21 and the sense is plain and will agree with the parallel Scripture Hebr. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or I cared not for them or rejected them And with Hierom Ego neglexi eos I neglected them But this shall be the Covenant that I will strike with the house of Israel after those dayes saith the Lord I will put my Law in their inward part and write it upon their heart and will be their God and they shall be my people c. That Evangelical Covenant is intimated by S. Paul 2 Cor. 3.3 Hitherto we have considered the Title of this fifth Book of Moses stiled These words according to the Hebrew and according to the LXX called Deuteronomie the Second Law written in the heart which the Lord be pleased to make good unto us Come we now to consider somewhat of the Argument of this Book in the following words On this side Jordan in the Wilderness in the Plain Deut. 1. v. 1. over against the Red-Sea These and all other places here named are held most-what to be circumstantial to the speech of Moses Howbeit what they render on this side Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more on this side then on that but in transitu in the passage that is when they were now ready to pass over Jordan As for the Red Sea concerning it I have formerly spoken but here is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sea expressed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn Red which is indeed the Reed-Sea rather But I have shewen reason elsewhere why the LXX and others render it the Red Sea as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer the Red Sea and the Vulg. Latin Prope rubrum mare But if here the Red Sea were to be understood how could the same place be neer Jordan as it is said to be both in the Greek and Latin And therefore Cajetan and others affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for Cannetum a place where Cannae Reeds grow or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Finis or Terminus the term or bound of the promised land as neer to Mare mortuum or Lacus Asphaltites the Dead-Sea the bound of the Holy Land But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel It is true the Argument he treats of is of great moment but so likewise are many other which are not so circumstantiated with names of places as the first giving the Law Exod. 20. The Apostasie of Israel Numb 13.14 In both Scriptures the actions are named and specified
Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
1. Beside the needless enallage and change of number the Translators adde able all that are able to go forth which is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one going forth And the same is added to the particular muster of every Tribe and to the total sum of them Besides here seems to be a mistake For the words every one going forth have no respect to the Army but to Egypt as the phrase is used Verse 1. and is so to be here understood from twenty years old and upward every one that went forth viz. of Egypt And that it is so to be understood appeares Chap. 26.4 where the same phrase upon the same occasion is fully expressed 2. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which signifies an Army and they themselves so turn it in the same verse and an Host often in the next Chapter following 3. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number which though it so signifie yet in the business of this and the next Chapter it s a word too general and is more properly to be turn'd to visit or rather to muster as the Latin phrase imports Exercitum lustrare facere militum recognitionem So Armilustrium signifies mustering a viewing of Harness Weapons and Souldiers For they who muster their forces do not only take account how many their souldiers are and so number them but also enquire and take notice how able how well appointed how well furnished they are for war So Vatablus Agite delectum muster them so the Tigurin Bible Recensete take a view make a general muster so Tremell us So Piscator in his High Dutch and Latin Scholia Beside the Scripture thorowout this and the next Chapter useth diverse words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for visiting or mustering So that the translation confounds those acts which the Spirit of God distinguisheth In the words are contained these divine truths 1. Every Male of the sons of Israel from twenty years old and upward every one coming out of Egypt to the Army in Israel must be visited numbred and mustred 2. Moses and Aaron were commanded to visit number and muster them according to their Armies The former contains a description of the Lords Souldiers The particulars are many 1. Their Sex they must be all Males Every male 2. Their Age. 1. Definite every one from a son of twenty years which is an Hebraism or twenty years old 2. Indefinite Twenty years old and upward 3. The place and people 1. Whence and from whom coming out of Egypt 2. Whither and to whom to the Army in Israel 4. These must be numbred visited and mustred by Moses and Aaron So the Lord saith to Moses Thou and Aaron shall number visit or muster them If we inquire into the reason why Gods Souldiers should be numbred visited and mustred it will appear 1. from consideration of the Souldiers themselves 2. Their Commander in Chief 3. Their Common designe 1. As for the first of these They are to be numbred visited and mustred who are able and fit for war as these Souldiers in the text are choise yong men in the prime of their age valiant and couragious Such Souldiers the Lord requires Deut. 20.3 8. 2. Such as these are but few Rari quippe boni Pauperis est numerare pecus Gideons Souldiers who went to the battle with him were but 300. 3. But such as these are excellent absolutely the Excellent ones Psal 16.3 and comparatively more excellent then others Prov. 12.26 4. And such are highly esteemed loved cared for numbred as appears by the contrary as it s said of persons despicable and contemned Extra numerum esse nullo numero esse nullius esse numeri Military phrases implying such as are of no reckoning of no account who stand for Ciphers But the Lords Souldiers are all numbred visited mustred 2. In respect of the Commander in chief He is the God of Israel Israel imports strength and prevalency with God and God is the strength of Israel 1 Sam. 15.29 And therefore his Souldiers ought to be strong in the Lord and in the power of his might whom he visits takes care of numbers and musters 3. As for their designe it is to fight with the sons of Anak the Canaanites the Jebusites the Amorites the seven nations whose iniquities were full Gen. 15.16 And therefore it concern'd them to be strong and of a good courage and to be numbered visited and mustered in order to that designe 1. Whence it followes that the profession of a Souldier is a lawful profession God himself is the Lord of hosts And he himself here commands the Israelites to be mustred And surely when the Souldiers asked John the Baptist what they should do if their imployment had been simply unlawful he would not have directed them how to behave themselves in it as he did but would have advised them to desist from it as he did not Luke 3.14 2. The Lord takes care of his Militia he will have them viewed visited numbred and mustred But it is not my business to make a Military Oration or to encourage men to the outward warfare which throughout the whole Old Testament is figurative of the inward Let us therefore come to the mystical understanding of these words It is a Martial a war-like age all the World over an age answering to that which they call Seculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angry the wrathful age Mens mindes and hearts are embittered one against another their gall of bitterness is overflowen they contend they fight one with another they themselves know not for what like the Andabatae who are said to have fought blindefold And well they may For their fair Helena the subject and matter of contention is Religion Revel 8.10 When the third Angel had sounded there fell a great Star from Heaven burning as it were a Lamp and it fell upon the third part of the Rivers and upon the Fountains of Waters and the name of the Star is called Wormwood and many men dyed of the waters because they were made bitter What is that Star called Wormwood but the false light of mans wit and earthly industry which falls into the earthly man and embitters unto him all the waters of divine doctrine Ephes 5.26 This Star fell in Germany and so embitter'd the mindes of men on both sides one against the other who should have learned and taught better that they brought the fairest and most fruitful Continent under Heaven to a vast desolate Wilderness I pray God the like may not be said of this Island Tantum Relligio potuit suadere malorum So many mischiefs Religion could perswade For it is and hath been the policy of Commanders and those who set them a work on all sides to perswade the souldiery that their war is for God and that it is Gods cause they sight for And who is there who hath any opinion of God or such as
to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit
your selves like men A far off about the Tabernacle of the Congregation shall they pitch Numb 2. Ver. 2. In the former Chapter Moses relates the numbring visiting and mustering of the Israelites in order to their encamping about the Tabernacle and their march toward the land of Canaan In this Chapter he declarâ—â— their posture and order of encamping round about the Tabernacle Before we speak particularly to these words let us set the translation right wherein two words may be better expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is here turn'd the Congregation the later A far off As to the former What they turn the Tabernacle of the Congregation it were more properly rendred the Tabernacle or Tent of meeting or of Testimony For howsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a festival time when the people were congregated and gathered together as at the three solemn feasts in the year 1. The Passeover to which answereth the Christians Feastival called Easter 2. The Feast of weeks to which agrees our Feast of Pentecost or Whitsuntide and 3. The Feast of Tabernacles which answereth to the Feast of Christmas when is commemorated the Nativity of Christ who took flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle in us beside other solemn Feasts celebrated yearly by the Jews yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not the name from thence but from Gods convening and meeting with Moses or Aaron or such as came to enquire of the Lord there It s the Etymologie which God himself gives of it Exod. 25.21 22. Thou shalt put the covering Mercy-Seat upon the Ark and in the Ark thou shalt put the Testimony which I shall give unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will meet with thee there And more plainly Chap. 30.36 Before the Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Tabernacle of meeting Exod. 33. Ver. 7. where I will meet thee And Moses confirmes this Exod. 33.7 And Moses took a Tabernacle or Tent not the Tabernacle as our Translators render it as if it were that which God commanded to be made but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Tent as the LXX turn it or some other in imitation of Gods Tabernacle of the making whereof ye read not before Exod. 36. and he called it the Tabernacle of meeting and it came to passe that every one who sought the Lord went out to the Tabernacle of meeting which was without the Camp It may also be called the Tabernacle or Tent of Testimony or Witness Which hath warrant also from the aforesaid place Exod. 25.21 in the Ark thou shalt put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony that I will give thee And where Moses cals it the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting Exod. 33.7 there the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of witness So S. Stephen also cites the words Acts 7.44 Where the roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed in their significations And for further proof of this Moses also calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle or Tent of Testimony or Witness Numb 9.15 Because the principal thing contained in the Tabernacle was the Law or Testimony of Gods will Thither also Moses resorted to enquire the minde of God and there God met him and revealed his will unto him Whence the Targ. turns the Tabernacle of meeting Exod. 33.7 The Tabernacle of the house of doctrine And where the Lord saith I will meet with thee the Targ. hath there I will direct my word unto thee And from hence the Lord delivered his Oracles whence that part of the Tabernacle was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle 1 Kings 6.16 Hither the Tribes went up the Tribes of the Lord to the Testimony of Israel Psal 122.4 So that our Translators do much wrong to the sons of Israel to set them at so great a distance from their God when they render the Text A far off about the Tabernacle of the Congregation shall they pitch This Translation they took upon trust from that of Geneva and the other called the Bishops Bible I both which have the words as ours here render them whereas that of Tyndal expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side which yet is obscure because no mention is made as yet of different sides of the Tabernacle There is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word signifies è regione straight over against or ex adverso over against And so Vatablus Munster Ar. Montanus the Tigurin Bible here turn the word and Castellio obversa toward or against The LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exactly answers to the foresaid Latin translations But it seems there hath been some doubt touching this word how it should be rendred whether far off or over against And therefore some to avoid the inconvenience which might follow upon either of them have left them both out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether without translation so Hierom and the Doway Bible and Coverdale On the contrary some have put in both versions for failing Ex adverso procul over against far off so Tremellius and Piscator And our Translators put one in the Text the other in the Margent which had not been amisse had they not mis-placed them That which occasioned the difference is 1. the Psalmists explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loof or far off Psal 38.11 My lovers and my friends stand aloof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my sore and my Kinsmen stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off 2. A distance from the Tabernacle supposed to be 2000 Cubits because such a space was between the Ark and the people Jos 3.4 But neither of these proves that the people should pitch their Tents far off from the Tabernacle 1. Not the former For that cannot be said to be far off which is within our kenning as the Lord saith to Moses Thou shalt see the Land before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è regione over against thee Deut. 32.52 But because that representation seems to be made unto Moses by spiritual vision as that to Exekiel Chap. 40.2 that to our Lord Luke 4.5 and that also to S. John Revel 21.10 In all which examples the distance is great the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used where the distance is only about a Bow-shoot and so expressed Gen. 21.16 2. Nor doth that space of 2000 Cubits Jos 3.4 injoyned the people in their march prove the same distance from the Tabernacle in their encamping For if the distance had been the same with that in their ordinary marching they had not now needed a new precept as this seems to have been But although these words of distance far off or neer may be comparatively understood surely it is more harmonical unto other Scriptures to affirm that Gods people are neer unto him then
far off from him As I shall shew anon The words thus opened in general contain in them these divine Doctrines 1. The Lord hath his Tabernacle or Tent of meeting 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting 3. They must pitch round about the Tabernacle of meeting 1. The Lord hath his Tabernacle or Tent of meeting So Tremellius turns the words Tentorium conventûs and so Arias Montanus and the French Bible and the Italian Gods Tabernacle is that portable house wherein he walked many years with the sons of Israel until the Temple was built 2 Sam. 7.6 But what need hath the great God of any either Tabernacle or Temple Heaven is his Throne and the Earth is his Footstool and what House Tabernacle or Temple can be built for him Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. T is true the Heaven of heavens cannot contain him He is incomprehensible so that if we look for his adequate Tabernacle or Temple we shall finde no other but Himself And therefore Revel 21.22 The Lord God Almighty and the Lamb are the Temple of the holy City So that its a wonderful condescent of the incomprehensible God that he owns any Temple or Tabernacle upon earth That of Salomons building was most magnificent yet that most wise King admires the Lords dignation But will God indeed dwell on the Earth Behold the Heaven and the Heaven of heavens cannot contain thee how much less this house that I have builded 1 Kings 8.27 How much more may we wonder at that far greater condescent Revel 21.3 Where he saith Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Wherein there is expressed the force of Immanuel God with us This is that Tabernacle namely the Church thorow which the Lord Christ passed into the Holiest of all according to which we may understand that otherwise difficult place Hebr. 9. where the Apostle telling us of two Tabernacles or the two parts of the Tabernacle the high Priest passed through the first part or the Holy into the second or the most Holy once every year Hebr. 9. V. 7. to 12. with the blood of Bulls and Goats But Christ being come an high Priest of good things to come entred once by his own blood into the Holy viz. the most Holy the Church triumphant through a greater and more perfect Tabernacle that is his Church militant For as the passage to the most Holy lay throught the Holy so the way to the Church triumphant lies through the Church militant In this Tabernacle our God dwells with us as he had promised Exod. 25.8 Let them build me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle or Sanctuary and I will dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Exod. 25.8 and 29.45 46. which our Translators turn amongst them as also Chap. 29.45 46. Men are not willing I fear that God should be so near them as he promiseth to be if we prepare him a Sanctuary even an holy habitation in us Or else they fear that Gods indwelling his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell might strongly argue an inherent holiness which rather then they would admit they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst them even at such a distance as they would have the Tribes to pitch their tents a far off from the Tabernacle Thus commonly when Christ is said to be in his people they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in or within either in the text or margent among you as Luke 17.21 Gal. 3.1 Col. 1.27 and elsewhere unless it cannot possibly be avoided without peril of reprobation as 2 Cor. 13.5 So that if we compare our estate under the Gospel with that under the Law we may thence note the happy condition of the Church of Christ if they knew their happiness or would believe it The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted sometimes from a far off but it was an Evangelical speech Deut. 30.14 and accordingly S. Paul makes use of it the Word that is Christ is night thee in thy mouth and in thy heart Rom. 10.8 The Tabernacle of witness was of mans building and figurative only and therefore made by Bezaleel that is in the shadow of God implying that the Tabernacle of meeting was a shadow made also by Aholiab that is the Tent and Tabernacle of the Father representing only the aeconomy and dispensation of God the Father whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily Col. 2.9 wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle and dwells in us John 1.14 which our Translators turn among us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us Happy Christians bona si sua norint if they knew their own happiness 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting The Metaphore is taken from Military affairs The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief the Corps du gard as the Souldiers of the Lord ready prest to receive the word of Command to go whither he bids them go to come when he bids them As his servants ready to do what he bids them do as the faithful Centurion saith to the Captain of our salvation Matth. 8.9 The reason of this is the resemblance and likeness which ought to be between the Church Militant and the heavenly host whereof Daniel saith Thousand thousands ministred unto him and ten thousand times ten thousand stood before him Dan. 7.10 And the Church of God the Mother of all the living ones was made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. Ver. 18. Judg. 5.23 an help as before him Gen. 2.18 to help him among the mighty ones Judg. 5.23 So the Targ. Hierom LXX Vatablus Tremellius Castellio Pagnin Munster all the Dutch High and Low the French Bible and of our old English Translations Tyndal and Coverdale and two others all render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or among the strong or mighty ones not against the mighty as our Translators have turn'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Scripture so much named and so little understood Such a Virago such a valiant Spouse the Lord hath chosen to stand before him as the Apostle with allusion to Gen. 2.18 writes to the Ephesians 1.4 He hath chosen us in him before the foundation of the world that we should be holy and without spot as ours also turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.27 before him in love 3. All the Saints are round about the Lord. The reason why the Saints of God are round
27. that he wills mercy and not sacrifice which is only his secondary will and only in order to the former and the knowledge of God rather then burnt offerings Hos 6.6 Yea he knew not that the sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked minde Or rather even because he bringeth it with a wicked thought or intention Prov. 21.27 Such as Balaams here was who came with a wicked thought and intention to curse the people and so by cursing to consume them as Zach. 5.4 Whereas on the contary the blessing of God encreased them As for his solitary walking that known saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a solitary man is either a god or a wilde beast Balaam verified the later of himself proving it and his name proper to himself in regard of Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild beast and a Devourer of them O Israel retire unto thy God In adytum in secretum in fundum cordis into the inmost retyring closet of thy heart Ex quo nem◠quisquam exit quin sit intus manere melius Never any man goes out thence but it had been better for him to have stayed within But should we so retire our selves from the outward world that we should go into the Wilderness or some desolate or lonely place that there the Lord may reveal his will unto us Doubtless there is not the same reason of all men For however the outward figure of mens bodies may be like one to another yet the inward dispositions of the minde are extreamly differing so that Quot homines tot sententiae so many men so many mindes Matth. 19. v. 12. And our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as our Translators turn the word All cannot receive this saying but all do not receive this saying a very great difference And every man hath his proper gift saith the Apostle However therefore the Lord hath propounded a common salvation unto all the sons of men Jude v. 3. whereof all men are capable and hath prescribed common means which all men must make use of if they will be saved as repentance faith and obedience of faith yet several and particular means may be made use of also according to the great variety of dispositions and inclinations of men as also according to the divers ranks and orders of men Whereas therefore some men are of a more free and lightsome spirit they are rather inclined to an active life to live in vita communi and in luce as Tully speaks to live sociably among men Others of a more sad and melancholick spirit are inclined rather to retyredness and contemplation And such as these were some of the ancient Monks and Eremites as Antonius and others who sequestring themselves from the world and wordly imployments have consecrated themselvs unto God dwelling alone remote from others leading a solitary life Hereby I approve not the late superstitious and forced Monchery but a pious solitude and holy retyredness if it be possible from the tumults and troubles of this present evil world which I conceive not only not unlawful but expedient yea necessary for some men And therefore most what religious men having spent much of their life past in wordly imployments desire in their declining years to retire themselves unto greater privacy Howbeit a change of place is not so necessary as a change of minde He who fulfils not the lusts of his flesh who mindes not earthly things who though he live among men among riches among honours yet is as a stranger to them and esteems them only as they are and uses them as if he used them not such an one is an Eremite and lives a monastick life even in a throng and is a stranger to the world converseth with himself and with his God and becomes daily more and more like unto him More especially this may be observed in regard of diverse ranks and orders of men For such chosen vessels as the Lord would make Radices communitatis publick persons and such as should instruct others unto these he speaks a part these he takes a side from the multitude and puts his fingers in their ears teacheth them first obedience then toucheth their tongue and enables them to teach others according to Christs method of curing the deaf man who could hardly speak Mark 7.32 33. Of such S. Augustine is to be understood Epist 76. Non erit bonus Clericus qui non fuit bonus Monachus He will not be a good Clerk who hath not been a good Monk For can we think that the only wise God will reveal his pretious truth to such as conform themselves unto the lusts of vain men symbolize and please every base humour of fantastick foolish and dissolute companions O ye Esay 46. v. 8. who by profession are Monastick men Consider and remember this and shew your selves men Bring this upon your heart O ye transgressors Retyre unto your heart and hear God speaking there Be not ashamed to learn this Lesson from Balaams practice who retyred himself and went alone when he hoped to hear God speak unto him Were we exhorted unto an outward solitude men of all ranks would go out into the wilderness as they did to hear John the Baptist But when we are called to an introversion into our wildred heart to hear the voice of God crying there that 's John how few alas how few desire so to retyre themselves And the reason is It s a reflex act and more difficult then one dirict And therefore In sese nemo tentat desendere nemo No man assayes to sink into himself Yet is this the most expedite means and way for to meet and hear our God I have heard of many and known some who have travailled far in the world and made great search after the true religion that they might meet with God and hear him speak unto them yet these at length have returnd ashamed that they had sought that so long and so far off which they might neerer and sooner have found at home even in their own hearts All endeavours are in vain or to little purpose before such retyrement And therefore Moses perswades Pharaoh to let the people go into the wilderness that they might serve the Lord. Pharaoh was content that they should offer sacrifice in the land of Egypt Exod. 8.25 But Moses tells him they knew not with what they shall serve the Lord till they came into the wilderness Exod. 10.20 The Divill is content that men hear Gods voyce so it be in Egypt whereby the straits of sin are typically signified Mich. 7.15.19 Revel 11.8 But Moses is instant and earnest with Pharaoh that the people may go out of Egypt otherwise they shall not know his will And it is our case O thou Israel of God Unless we forsake all that we have and depart out of Egypt we
much more the whole number of them and that number the number of Eleven which in it self alwayes bodes some evil or other That day is a day of wrath a day of trouble and distreâ—â— a day of wastness and desolation a day of darkness and gloominess a day of clouds and thick darkness a day of the Trumpet and alarm against the fenced Cities and against the high Towers 1. Wherefore let no man hastily presume of his attainments as if he were already come into the heavenly Canaan the land of Rest There are eleven dayes from Horeb by the way of Mount Seir to Kadeshbarnea Moses describes that way ver 19. of this Chapter when we departed from Horeb we went through all that great that terrible wilderness the words are ful of Emphases which ye saw by the way of the Mountain of the Amorites as the Lord our God commanded us and we came unto Kadeshbarnea After we receive the Law in Horeb that is 1. in heat of concupiscence accidentally stirred up by the Law Rom. 7.8 2. In drought without any rain or dew of grace to extinguish or allay it 3. In terrour of the sword that killing letter All which S. Hierom understands by Horeb. We then come into the Wilderness the Wilderness of Paran where Hagar and Israel dwelt Gen. 21.20 21. which are allegorically understood of the first covenant saith S. Paul Gal. 4.21 25. A solitary a lonely condition which is described Deut. 8. v. 15. Deut. 8.15 That great Wilderness a state of long solitude and desertion and that terrible by reason of the fiery Serpent the word is singular the Devil which usually frequents such Deserts and annoys us with his venemous temptations as with fiery darts of the evil one Ephes 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.16 He allures us with blandishments and inticements until we embrace his suggestions and then as the Scorpion he smites with the tail of despairing remorse accusation and condemnation Such Briars and Thorns are with us in Sinai and we dwell among such Scorpions Ezech. 2.6 A place of thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirst after comfort and life but in which there are no waters of spiritual consolation All that great that terrible Wilderness we pass thorow before we come to Kadeshbarnea the unstable holiness of the childehood and then we are not yet come unto the rest 2. Let no son of Israel despair There are but eleven dayes from Mount Horeb unto Kadeshbarnea Passuri graviora dabit Deus his quoque finem We must endure greater and more grievous evils then these by how much we draw nearer to the heavenly rest And our God will put an end to those also It is at the Lords command that we take this journey Deut. 1.19 And he is leading us thorow that great that terrible Wilderness He is bringing forth water out of the Rock of Flint He is feeding thee with Manna in the Wilderness giving thee to eat the same spiritual meat Deut. 8. v. 15 16. and causing thee to drink the same spiritual drink 1 Cor. 10. Deut. 8.15 16. The words are in the Participle and imply the continued acts the perpetual guidance of our God his causing us to drink into one spirit and feeding us continually with the bread of life Wherefore be weak that is acknowledge thy weakness and thou shalt be strong So the Arabic Proverb And the Apostle Hebr. 11.34 Out of weakness they were made strong Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea in the wilderness of Paran they were afraid of the sons of Anac and believed not in the mighty power of God and so entred not into Gods rest which is the Apostles main argument of Hebr. 3. and 4th Chapters with allegorical allusion to Num. 13. and 14 Chapters Degeneres animos timor arguit Fear proves base spirits female and effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous Ismaelites not valiant and couragious Israelites Consider what he saith who sits upon the throne he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last Revel 21.1 8. S. John having seen the new Heaven and the new Earth and the holy City the new Jerusalem he heard the great voice saying the Tabernacle of God it with men and he will take up his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them c. then ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. v. 7 8. he who is overcoming shall inherit these things or according to another copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and I will be to him a God and he shall be a son unto me But to the fearful and unbelievers and sinners and abominated ones and murderers and fornicators and Sorcerers and idolaters and all liars their portion is in the Lake burning with fire and brimstone which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second death Wherefore rest not in Kadeshbarnea be not alwayes children Ephes 4.14 lest ye perish in the childehood as they did Num. 14. but v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth of these types and figures by love grow up unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things or who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and in all things Col. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be men be valiant and couragious through that faith which overcomes the world 1 John 5.4 Following the Lords cloud of witnesses Hebr. 12.1 who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longsuffering inherited the promises Hebr. 6.12 Heb. 6. v. 12. With such victorious faith such longsuffering endure ye travail and labour your six dayes so shall ye attain unto the seventh the true Sabbath the Rest-day of your souls even Jesus Christ even through Jesus Christ our Lord. The Lord God of your fathers make you a thousand times so many more as ye are and blesse you as he hath promised you Deut. 1. v. 11. These words contain Moses his Blessing of Israel And as they are here rendred they make a good sense But they reach not unto the full blessing such as Moses intended and the Lord had promised For whereas Moses acknowledgeth Gods blessing promised to Abraham to be fulfilled in part unto Israel he prayes for the accomplishment and fulness of it in bringing in the true Israel of God whereof the Israel according to the flesh was a type and figure The promise made to Abraham was of a twofold seed whereof the one was that it should be as the dust Gen. 13.16 and as the sand on the sea shore Gen. 22.17 The other that it should be as the Stars of heaven Gen. 15.5 and 22.17 The former is fulfilled in Israel according to the flesh the later in Israel according to the promise according to which Abrahams seed was to be called Gen. 17.19.21 The former promise was made good unto the fathers of these Israelites to whom Moses here speaks who were numerous and multiplyed
dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God
Feast 3. The Lord expects a gradual obedience of his people of every one according to what power he hath And as he gives to every one according to his ability Matth. 25.15 So he requires a proportionable improvement of what he gives of every one as he is able Non eadem à summo minimoque not the same of the greatest and least a Lamb-like innocency and fincerity from the weakest from those who are better growen a fruitfulness and profitableness such are the Sheep of the true Shepherd John 10. He requires an helpfulness and cooperation with himself of those who are his strong Oxen 1 Cor. 3.9 that they break up the fallow grounds and tread out the corn and when they have done all to suffer as Lambs Sheep and Oxen Jer. 11. v. 19. as the Prophet saith of himself I was as a Lamb an Ox brought to sacrifice Jer. 11.19 This discovers much hypocrisie in the present generation For there are who exceedingly magnifie the grace mercy of God and his love to mankinde in that he made Christ the spotless and innocent Lamb to be sin or an offering for sin not having known sin that we might be made the righteousness of God in him Who exceedingly cried up the dignity of Christs person that Lamb of God and the invaluable merit of his personal death and passion At quis vituperat But who dispraiseth him said one to him who made a long Oration in the praise of Hercules These can well make large Panegyrical Orations of what God hath done and what Christ hath suffered for them but meantime they consider not nor acknowledge that they themselves have crucified and slain that innocent Lamb in Sodom and Egypt Revel 11.8 and 13.8 Gal. 3. v. 1. even Christ crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.1 in you by the secret sin and the open and manifest sin They boast much of the Paskal Lamb sacrificed for them yet are they not sincere nor purge they out the old leaven of naughtiness and wickedness 2 Pet. 1. v. 9. but take forgetfulness both of Christs expiation and purging them and of their own duty of cleansing themselves of their own old sins 2 Pet. 1.9 One and All. OR Love the fulfilling of all the Commandements SER. XVI SERMON XVI Deuteronomie 19. ver 9. If thou shalt keep all these Commandements to do them which I command thee this day to love the Lord thy God and to walk ever in his wayes THis is Pendula sententia a sentence which depends on somewhat preceding in the former words and hath something depending upon it in the words following It s necessary therefore to the understanding of these words that we know the structure and natural order of the eighth ninth and tenth verses which contain one entire Paragraph The Lord having commanded the building of three Cities of Refuge in the midst of the Land v. 2. He gives order to build three Cities more but this command is upon a condition on Gods part If the Lord enlarge their Coast according to his promise and oath unto their fathers v. 8. But because there is no question but the Lord the faithful God will perform his promise and his oath the two immutable things the only doubt would be whether Israel would perform their duty that the Lord might perform his promise and his oath and therefore the condition on Gods part depends on performance of another condition on mans part which ye have v. 9. If thou shalt keep all these Commandements If this condition be performed then thou shalt build thee three Cities more The end why these Cities must be built ye have v. 10. That innocent blood be not shed in thy land Ye perceive my Text is the second condition according to the order of the words namely that which is required on mans part that the Lord might perform the condition on his part To enlarge their coast Rom. 7. v. 19.21 and so the three other Cities might be built Before we can speak as we ought to these words we must render them right For they are not truly translated as they are now read I read them thus If or when thou shalt keep all that Commandement to do it which I am commanding thee this day to love the Lord thy God and to walk in his wayes all dayes These words are considerable in themselves or with reference unto the neighbour words In themselves considered they afford us these Axioms 1. The Lord is commanding thee this day to love the Lord thy God and to walk in his wayes all dayes 2. Thou oughtst to keep all that Commandment to do it These words considered with reference to the neighbour words If thou shalt keep all that Commandement to do it the Lord will enlarge thy Coast 1. The Lord is commanding us this day to love the Lord our God and to walk in his wayes all dayes This in nature is first For there must be a command before there is an obeying the command Wherein we have the general duty 1. Love of the Lord our God 2. Obedience out of that love 3. The duration or continuance of that love and obedience 4. Gods precept enjoyning that love obedience and duration of it 1. The Lord is commanding us this day that we love the Lord our God This form of speech notes a continued act of commanding The Lord gives not his commands of love and obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Esay 3. v. 9. There hath been a dispute whether the Creator having once in the beginning put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impetus or principle of motion into his creature that were sufficient for the perpetual motion of every respective creature according to its kinde Or whether the perpetual concourse of the Creator be needful to the motion of every respective creature This later hath been more generally received in the School The reason may be 1. In regard of man averse and turned from his God and turned into a vitious self-love a love of the world and the things of the world and therefore he stands in great need of divine concourse continually reclaiming him recalling him requiring and commanding him entreating and requesting him exciting and exhorting him dayly while it is called to day continually every way winning upon him to regain him unto his love 2. Besides the Lords continual claim as I have formerly shewen preserves his right This discovers mans wonderful apostasie from the love of his God who although he be the chief good and therefore naturally most amiable and lovely yet the Lord sees it needful to command man to love him 2. We ought to keep all that Commandement to do it to love the Lord our God What our Translators here turn all these Commandements to do them in the plural is in the singular number only in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that Commandement to do it Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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
sense which our Translators have given of the words To sit on my right hand and on my left is not mine to give Now that Christ hath right and de facto that he doth and shall bestow the divine honours of his kingdom upon persons duly qualified appears evidently by Matth. 19.28 Ye who have followed me in the regeneration shall sit on twelve Thrones c. Luke 22.29 I dispose unto you a kingdom c. Father I will that they whom thou hast given me be with me c. John 17.24 The reason why the Lord Jesus hath this right to confer divine honours upon his followers to set them on his right hand and on his left may be considered from the vertue and merit of his fufferings For as a son while yet under his fathers immediate authority Quicquid acquirit acquirit patri what he gets he gets for his father But if the son get spoil in the wars with hazard of his life which the Civilians call Peculium castrense that is properly the sons own And thus because the Lord Jesus descended into the lower parts of the earth was dead and buried Ephes 4.9 when he ascended up on high he led captivity captive gave gifts unto men Which was figured by David distributing his spoils to his friends 1 Sam. 30. Yea our Lord saith expresly and properly to this purpose Rev. 3.21 To him that overcometh will I give to sit in my throne even as I have overcome and sit in my Fathers throne By all this which hath been said its evident that this Supplement It shall be given to say no worse of it is a superfluous redundancy We meet with an example of the second kinde 1 John 3.18 19 20. which they render thus my little children let us not love in word 1 Joh. 3. v. 18.19.20 and in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemn us God is greater then our heart and knoweth all things In the 20 verse of this Paragraph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Greek text The former the Translators turn amiss the later they quite leave out I would render and open those words thus My little children let us not love in word and in tongue but in deed and in truth And herely viz. by our loving in deed and in truth we know that we are of the truth and shall assure or rather perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because if our heart condemn us viz. for any former failing incident unto little children to whom he directs those words ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God is greater then our heart namely in wisdom grace mercy and goodness and knoweth all things even the present frame and disposition of our heart in the truth of love And this exposition is most agreeable to the persons to whom the Apostle writes the little children and to the duty which he exhorts them unto to love in deed and in truth and to the effect of that duty the assurance and perswasion of their hearts before God Thus whereas many a poor soul dejects it self out of a meer mistake of this Scripture ill rendred and worse understood it being truly turn'd and the genuine sense thereof given it s a strong consolation to the little children Howbeit lest these little children should rest in this age and estate the Apostle proceeds Beloved if our heart condemn us not according to 1 Cor. 4.14 we have boldness or confidence towards God and whatsoever we may ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight An example of the third which is inversion of the words is Hebr. 10.34 which the Translators render thus Ye took joyfully the spoyling of your goods Heb. 10. v. 34. knowing in your selves that ye have in heaven a better and more enduring substance That we may the better know the mis-translation and undue inversion of these words we must understand that the goods whereof the Hebrews were spoyled were either their temporal goods whereof S. Paul saith he robbed either them or other Churches taking wages of them to do service to the Corinthians the spoyling of these goods the Hebrews took with joy Or else These goods may be also spiritually understood and that in the worst sense for such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly and to the yong professing Hebrews appeard to be their goods which really and truly were their evils Such were the goods of Sodom which Abraham would not receive or own Gen. 14. The spoiling of these goods by him who is Maher-Shalal Hashbaz who in hastening the spoil makes speed to the prey Esay 8.3 the taking away these seeming goods but true evils the Hebrews took with joy also The inversion of the Text is in the following words Knowing in your selves that ye have in heaven a better and enduring substance A little labour sometimes does a great deal of work The moving of the Helm turns the Ship quite another way The same letters distributed and placed differently make all the different words and so the same words placed in a diverse order make extream different senses Such different senses arise from the different placing the words of this text For the words are inverted and changed from the genuine order of them which is extant in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render thus Knowing that ye have in your selves better wealth in heaven and that which will endure What a difference is here Knowing in your selves that ye have in heaven a better c. This translation perswades men that they shall have hereafter in heaven a better kinde of wealth The true reading of these words Knowing that you have in your selves c. supposes believers to have already a real possession of the better and enduring substance in themselves so that they take the spoiling of their outward goods with joy The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven are not in the Vulg. Latin nor in some of the Greek nor English Manuscripts And with the Vulg. Latin agrees the French Bible the Spanish and Italian the High Dutch and one Copy of the Low Dutch So likewise Pagnin and Vatablus with the Tigurin Bible Which order of words is wholly neglected by all the printed English Translations that I have yet seen And hereby the sense of the holy Spirit is much obscured which points at the present and real possession of the better and durable riches which wisdom hath and brings with her to the believing soul Prov. 8.10 According to which the poor are said to be rich in faith and heires of the kingdom Jam 2.5 and rich towards God Luke 12.21 What is here said that they have in themselves better wealth a learned Critick understands to be only a right unto it
the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge
affection word and work and therefore as when these are corrupted the foundation is layd for corrupting all the rest so when these are duely informed a sutable reparation will follow of all the rest Now because we by the fall are not able to thinke any thing that good is of our selves as of our selves the wise and good God Vouchsafes a sufficiency to thinke and doe 2 Cor. 3. vers 5. not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Hence we learn Obs 1. that although our God be love it selfe as he is called 1 Joh. 4.8.16 he that loveth not knoweth not God for God is love c. and goodnes it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that essentially there is none good but God yet hath this love and goodness its enmity against the evil whether it be open and manifest evill or else appearing and seeming rightousness wherewith it is gilded and hansomed over Psal 5. vers 4.5 For thou art not a God that hath pleasure in wickednes neither shall evill dwell with thee c. Thou hatest all workers of iniquity first the wickedness then the wicked men workers of iniquity that will not part with it and Psal 11.5 but the wicked and him that loveth violence his soule hateth Pro. 6. vers 16.17 these six things doth the Lord hate c. Zacha. 8. vers 17. and let none of you imagine evill in your hearts c. These are manifest evills there are other varnished over with shewes of righteousness Esay 1.13.14 bring no more vain oblations c. and 61.8 I hate robery for a burnt offering c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good Psal 45.7 thou lovest righteousness and hatest wickednes c. 2. Obs 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly Ezek. 36.27 I will put my Spirit within you and cause you to walk c. which is the enmity or a part of it which the Lord promises to put into our understandings and thoughts against Satan and his machinations thus Col. 3.10 The new man is renewed in knowledge c. 3. Obs 3. Hence appears the Etymology or the reason of Eve her name Adam called the name of his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the promise made of the enmity because she was the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all living or all that which liveth for whereas the will and affections and all actions which proceed from thence follow the direction and guidance of the mind thoughts and understanding if God put the enmity as a principle of life into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that principle of life will bring forth living ones such as shall be answerable unto the life of God as living wills affections words actions For that principle of life in the thoughts minds and understanding is enough to work out and take away all darknesse and blindnesse and furnish the man with the light of life 2. Axiom The Lord saith he will put enmity between the seed of the Serpent and the seed of the woman We have heard what the Serpent the Woman and generally what the enmity is It remains to be enquired what the seed of the Serpent and the seed of the woman is and what it is to put enmity between them The seed of the Serpent is all rebellious motions all false perswasions with all lying promises and contradictions unto Gods word But it is not so clear nor agreed upon by Expositors what is here meant by the Womans seed The most by the womans seed understand Christ as he was the Son of the Blessed Virgin Mary and him onely But this cannot be true for the Woman here meant is clean another thing as hath beon shewn viz. The Minde Understanding Thoughts and Memory so the seed of the Woman must be also another thing For there was and ever hath been since the fall an enmity between the Serpent and his seed and the Woman and hers before Christ appeared in the flesh Besides God the Father cannot be said to put enmity against the evil into his Son for then some time there must have been when the Son should not have had an enmity against the evil but an amity with it before God should put it into him which is at least absurd to affirm yea the Son of God hath ever had by inheritance an enmity against the evil in all fulnesse Psal 45.7 Thou lovest righteousnesse and hatest wickednesse therefore c. What then is the seed of the woman What else can be the seed of the fallen woman but disobedience unto God and consequently obedience unto the Serpent What else can be the fruit of the fallen mans thoughts the corrupted thoughts can bring forth no better thing then themselves are Water ascends no higher then whence it descends That which is born of the flesh is flesh John 3. Jer. 6.19 The fruit of their thoughts and 7.23 and 24. Verses Obey my voice c. But they walked in the counsel and in the imagination of their evil hearts Thus murder is the fruit of the corrupt thoughts John 16.2 The time cometh that whosoever killeth you will think that he doth God service or rather brings God an Oblation or acceptable Sacrifice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And Acts 26.9 I thought that I ought to do many things contrary to the name of Jesus of Nazareth The fuid between the Serpent and the Woman is great which yet increases in the seed of both What then more specially is the enmity between the seed of the Serpent and the seed of the Woman Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent That evill first is subtilty Genesis 3.1.2 The Serpent was more subtill c. 2 Corin. 11.3 The Serpent beguiled Eve through his subtilty Therefore the Apostle saith to Elymas Acts 3.10 O full of all subtilty and all mischief c. Opposite hereunto the Lord puts simplicity even the simple life of Abel which breatheth from God and breatheth towards God So Abel signifies and this winde or breath is in order to regeneration John 3.8 The winde bloweth where it listeth c. This simple life once Paul lived until Sin by the Law deceived him and slew him that is it made him confident and proud upon the righteousnesse of the Law Rom. 7.9 10 11. I was alive without the Law once c. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easinesse to commit wickednesse as the word properly signifies Therefore S. Paul saith thus to Elymas the Sorcerer Acts 13.10 O thou full of all subtilty and full of all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The enmity
and Hagarens the progeny of Ismael and Hagar Would God it were not so with many of us For we have seen that they of Corinth of Sardis and Laodicea have been grossely deceived in their own estates And why may not we fear the like in our selves It 's a dangerous thing to erre in a matter of so great and neer concernment That we should think our selves born of the free-woman and consider not that there is in us by nature a kind of wildness and looseness which we oftentimes mistake for the true freedom It is no shame to acknowledge this For Zephar tells Job truly Job 11.12 that this is the condition of all mankind Ye have for that purpose in Job the description of the wilde Ass Such was the estate of the first child born to Abraham of the bond-woman Hagar and 39.5 8. As soon as she had conceived she thought she should bring forth the seed of promise as Eve also thought But her son proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wilde man Gen. 16.2 a man like a wilde Ass This estate pleaseth us well because it is easily brought off to corrupt nature by the least temptation And therefore Abraham in the type Gen. 17.18 is said to have prayed unto the Lord that Ismael might live O that Ismael might live in thy sight And this is the desire of many who know no better But mark what the answer or God is to this prayer of Abraham Sarah thy wise shall bear thee a son indeed and thou shalt call his name Isaac And when we have such a desire as Abraham bad let us remember Gods answer unto Abraham That the free woman the Beliefs signified by Sarah shall bring forth and then we shall be children not of the bond-woman but of the free And let us take heed lest while we are yet in our fallen estate we mistake not our selves as our mother did who thought she had gotten the man the Lord when indeed she brought forth Cain who by corruption was of the wicked one 1 Ioh. 3.12 In processe of time At the end of dayes Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margent The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fine dierum that is after the end of the year For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a year and so rendred in our last translation 1 Sam. 1.3 This man went up out of his City yearly The Margent out of the Hebrew hath from year to year So Exod. 13.10 where in the Hebrew it is from dayes to dayes our translation hath it from year to year This is clear Levit. 25. when the Lord hath set the time for redemption of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd a year ver 29. then ver 30. if it be not redeemed within the space of a full year the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in many other places I contend not for this which is well known But by this phrase At the end of the year Moses points at those Offerings which the two Brethren brought which though of different kindes yet both Eucharistical Oblations of thanksgiving unto God for his blessings all the year past And this kinde of service they had learn'd no doubt of their Father out of the minde of God according to Ecclus 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering Exod. 23.16 In the end of the year when thou hast gathered in thy labours out of the field The like ye read Exod. 34.22 in the Moneth Ethanim which answered in part to our September when commonly the fruits of the year are gathered in and laid up About the same time the Heathen themselves observed the like custome of Sacrificing and upon the like occasion whether moved thereto by prescript of long tradition or taught this thankfulnesse by their Learned men who many of them had seen the writings of Moses or inwardly instructed by the light in them For since the Apostle reproves the Gentiles for their unthankfulnesse to God Rom. 1.20 21 22. He supposeth that their knowledge of God might be improved to due gratitude unto God The Philosopher saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even nature it self teacheth to offer Sacrifice Unto which of these causes I may refer it I know not But surely the same Philosopher in the Eighth Book of his Ethicks Chap. 11. tells us that ancient Sacrifices and conventions of the people were wont to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the gathering in of their fruits At the same time of year they kept their Feast of Tabernacles as appears by the two places in Exodus before named When they rejoyced before the Lord and praised him for his goodness To the same most ancient custome is to be referred what we often read of the joy in Harvest Esay 9.3 and like expression Chap. 16.10 Jer. 25.30 and 48.33 There remains in many parts of this Nation some mimical semblance of that most ancient and pious custome expressed in rude and disorderly yawling and hooping and hallowing which yet will be a witnesse against us of our great unthankfulnesse SERMON II. SERM. II. The Law and the Gospel preached unto Cain IF thou do well Gen. 4.7 shalt thou not be accepted But if thou dost not well sin lies at the door And it shall be subject unto thee and thou shalt rule over it The 6 and 7 verses are a Sermon of the best Preacher even the Lord himself unto Cain the worst Auditor In the words we have an Expostulation or reprehension Vers the Sixth Exhortation The Exhortation is to do well which he perswades by First Propounding the effect of the duty which he exhorts unto shalt thou not be accepted Secondly The effect of the contrary if thou do not well sin lies at the door Thirdly The limitation of this effect it shal be subject unto thee Fourthly The adjunct dominion thou shalt rule over it So that ye perceive I prefer the Marginal reading before that in the Text. And I shall shew reason for it when I come to handle it mean time we have in the words these divine truths 1. The Lord saith unto Cain if thou do well shalt thou not be accepted 2. If thou do not well sin lieth at the door 3. The desire of sin shal be subject unto Cain 4. Cain shall rule over sin The Lord saith unto Cain if thou do well shalt thou not be accepted Wherein let us inquire What 's here meant First by doing well Secondly by being accepted First The word we render to do well or to do good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of very large signification for we may do good or do well as well by passion as action by suffering according to the will of God as by doing as well by omitting what God for-bids as by doing what he Commands Thus David concludes Psal
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
all the hearts of the children of men and alone can work upon them widen and inlarge them He alone hath wherewithall to fill them as wisdom understanding fullness of joy yea God Himself the Objectum beatiâ—cum Author actus fruitivi 1. King 4.29 Yea whereas the Lord hath made the man for his Temple and dwelling place and himself is immense and beyond all bounds Job 11.7 8 9. it's necessary that he inlarge the strait heart of man and make him in some proportion capable of himself whence is that prayer of the Apostle Ephes 3.14 21. that They may be filled with all the fulness of God Reproof 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evill spirit drives them who deny themselves in nothing that their own flesh or the Devil and the lusts of men Suggest unto them These are the beasts that walk in actu not in via in the broad way where the beasts go not in the path and the narrow way wherein the men of God walk God doth not inlarge these Reproof 2. The sonns of Japhet who walk in a strictness of their own chosen holiness and that without any warrant out of the word of God they have chosen this to themselves not the narrow way that leades unto the broad but a narrow path taken out of the broad way Who required these things at your hands Consol For the sonns of Japhet True it is the Lord invites to enter into the straite gate Math. 7.13 14. but they shall not alwaies be in straits there shall come a time of inlargment Nor doth the Lord cast his Japhets into straits that they should continue in them much less perish in them The Gold is not cast into the furnace to be consumed in it but to be purged and purified by it Zach. 13.9 Our God is a consuming fire Hebr. 12. and who shall dwell with everlasting burnings Esay 33. 15 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God how their way lyes throw straits 2. Cor. 6.4 but does it end in straits also vers 11. Our heart is inlarged The Psalmist declares as much in regard of the whole Church Psal 66.10 11 12. We went through fire and water but thou broughtest us to a wealthy or a large place as I shewed before Exhort To the sonns of Japhet to be inlarged The Apostle makes this exhortation to the Corinthians 2 Cor. 6.13 be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be genuine children of Japhet be ye also inlarged It was a noble desire of the sons of Joseph which we read Ios 17.14 Means We must pass thorow the narrow before we can come unto the broad 2 Esdr 7 1-14 Ye remember a great part of Japhets portion was the sea and the Islands in the sea Viam qui quaerit ad mare illum oportet omnem quaerere comitem sibi saith the Comedian Gen. 26.19 22. Esec Sitnah Rehoboth 1. Esec contention between the flesh and spirit 2. Sitnah opposition of Satan 3. Through these we come to Rehoboth inlargment Our Lord requires us to go thorow the narrow passages before we can come unto the broad and this cannot be without contention and strife Math. 7. Open thy mouth wide pray largely and he will fill it O that all our contentions hart-burnings bitter invectives detractions slanders oppositions one against another O that all were laid down O that every one of us would mind his own dutie Prose quisque which the Lord requires of him to enter into the narrow way that the Lord might inlarge us The Lord perswade our hearts hereunto God shall perswade Japhet This is the first and proper signification of the word to entice or perswade which our translators have in the margent which yet might have been put in the Text if it had pleased them But because this word perswade hath a two fold signification 1. To sollicite allure and intice which is an endeavor to bring one off to some-what we desire 2. So to sollicite and intice that we prevail which is properly to perswade The word may be understood in both senses here For the better understanding of this point we must inquire 1. What it is to perswade 2. Whereunto God may be said to perswade And 3. How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a middle nature and used in Malum Bonum 1. What it is to perswade it signifies to induce lead or draw one by arguments and reasons to think believe and do some thing yet so that there is a power left to dessent Thus when we commend something as honest honourable or profitable and exhort to the doing of it by motives reasons and arguments we may be said to perswade And this I much suspect was the reason why the major part of our Translators cast the word perswade into the margent because they conceived that God acts upon the minde and will not by motives and reasons inducing it to believe and so leaves it free but by a super pondium overpoysing it and determining the act of it and so here not perswading but inforcing Japhet to dwell in the tents of Shem. The event of perswasion is either belief of what is perswaded unto or unbelief Now because that whereunto God perswades cannot but be good what is that good whereunto God may be said here to perswade Japhet If we here understand the person of Japhet we may conceive that the object of Gods perswasion is love brotherly love and that he should not envie his yonger brother Shem his precedencie and preeminency of blessing Thus the Lord perswaded Cain Gen. 4.7 But the blessing being propheticall as the former it concern'd not onely Japhet himselfe in his person but also in his posteritie even all the Gentiles Church even all the Islands of the Gentiles Gen. 10.5 whereof we are a part God shall perswade Japhets Sons But whereunto whereunto else but unto himself to believe in God the Father and to believe in Jesus Christ the Son of God who should break the Serpeents head so God the Father first perswades Japhet and his sons to believe in himself Hebr. 11.6 2. God perswades Japhet and his sons to believe in Christ and so to dwell in the Tents of Shem Joh. 14.1 This is the main aim but non pervenitur ad finem nisi per media 3. How does God perswade Japhet and his sons to believe Mediately and outwardly by the Ministers of his Word Immediately and inwardly by the operation of his Spirit 1. Mediately and outwardly and so God perswades by the Word Miracles 1. By the Word it self read and meditated on or by the same Word preached and heard for so Faith comes by hearing Rom. 10. Thus God makes his Ministers his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Workers together with God Such as plant and water his husbandry which is the Church Such as build and rear up the Tabernacle
the fulness of the Godhead bodily And therefore the Lord called his Body his Temple Joh. 2. He spake of the temple of his body This doubtlesse is a Doctrine pious and unquestionable but that which may be proved rather from other places then this For this verse seems to be understood of Japhet and his seed only as the former only of Shem and his And if this should also belong to Shem then the later part should be referred to Shem also which would be a superfluous repetition It belongs then to Japhet he shall dwell in the tents of Shem. And how is that to be understood To dwell in the Tents of Shem is 1. Either to dwell with Shem in his Tents For so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhabitavit cohabitavit to dwell together with as if the phrase so sound as that Ephes 3.6 That the Gentiles should be fellow-heires c. and 2.14 19. Or 2. that the sons of Japhet should dispossess the sons of Shem of their Tents And to that purpose 1. Chro. 5.10 Reason 1. In regard of God he is the God of Japhet by covenant as well as the God of Shem Rom. 3.19 He is rich unto all that call upon him 2. In regard of Shem. His Tents are large Locus est pluribus umbris viz. under the Gospel Esay 54.1 4. Their former straitness made onely for the Jewes is forgotten Esay 65.16 Lam. 2.6 3. In regard of Japhet and his sons their docibleness and readiness to believe the Gospell Rom. 10.19 20. This is the elder son to whom his father said Go and labour in the vineyard and he said I will not but afterwards repented and went Math. 21.28 The prodigal son that returns to his father Luk. 15. Obs 1. The Church is here compared to Tents and Tabernacles No certain fixt dwelling houses and so we understand Hebr. 11.9 10. Num. 24.5 Zach. 12.7 Mal. 2.12 2 Cor. 5.1 So S. Peter speaks of his own body 2 Pet. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the people of God a kinde of Scenitae Nomades as Pliny and others tell us and as the Tartars at this day living in Tents and Tabernacles We have here no abiding City but we seek one to come Hebr. 13.14 Obs 2. The Church is here compared in special to the Tents of Shem. For as Seth and his house before the flood were the Church of God So Shem and his houses his Tents are the Church of God after the flood After Shems Tents were the Tents of Abraham and Sarah whence came the Jewes Joh. 1.14 For of Shem came the Jewes and Christ himself the true Shem according to the flesh And so Salvation is of the Jewes Joh. 4. Obs 3. Japhet and his sons all the Gentiles are by corrupt nature strangers to the Tents and houses of Shem. Of old they dwelt not in Shems Tents they belonged not unto the Church of God They had no portion in Jacob Ephes 2.12 Obs 4. Here is an expresse cleer and manifest promise made touching the calling of the Gentiles to Christ I say to us this is clear and manifest which before-time was hidden and therefore called a Mysterie Ephes 3.3 Col. 1.26 27. Obs 5. We see the truth of Gods promise made unto the Gentiles Japhet and his sons to dwell in the Tents of Shem that they make the principall part of the Church For allthough so rich is our God towards all that call upon him that he excludes not any no not the posterity of Ham out of Shems house where there is neither Greek nor Jew c. Col. 3.11 Yet certain it is that the faith of our Lord Jesus Christ hath even from the Apostles times downward most florished in Europe and that part of Asia which was Japhets portion where there were the seven first known Churches Revel 2. and 3. Yea this promise to Japhet is so performed that Shems posterity is cut off and Japhet dwells in his Tents the Gentiles Church have the name of Jsrael Mich. 5.3 Gal. 6.16 And he is a Jew which is one inward Rom. 2. Obs 6. There is a two fold state of the Church in the growth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in via and in patria What the Hebrew hath Tents is in the LXX houses implying a two fold state of the Church one fleeting and the other durable and constant yee read of both Ephes 2.22 vers 4.14.15.16 Mysticè But what further spirituall meaning is there of Shems Tents or houses LXX and Japhets dwelling in them The true Shem as I have shewen and proved largely is the Lord Jesus Christ Who dwells in his Saints Psal 90.1 Joh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 3.6 He works in them Esay 26.12 they in him Joh. 3.21 This is that which the Antient Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutua coincessio The Tents of Shem are called so in regard of the peoples dwelling in the wilderness till they came to the Holy Land and to Jerusalem The promise then is to Japhet and his children even to those who are strangers from the Common-wealth of Israel and from the City of God that if they will be perswaded by God believe and become obedient they shall dwell in those Tents who mean time dwell in the tents of wickedness Psal 84.10 To dwell is Alicubi commorari diutinè cum delectatione It is to abide long in a place for Qui hic illic est nullibi est it is with delight otherwise a man may abide long in a place where he has no delight at all and therefore he is not said to dwell there as in a Prison or in some place where he has ill neighbours Psal 120. to dwell with Mesec But the Lord saith of Jerusalem Here will I dwell for I have a delight therein Behold the great promise of God that his tabernacle shall be with men Levit. 26.11 Ezech. 37.27 Revel 21.3 2 Cor. 6.16 A new heaven and a new earth even that dwelling place of Shem the Jerusalem that looks down from heaven Revel 21.10 which is the everlasting righteousnesse Psal 85.11 A Jerusalem whereinto the ungodly must not enter Revel 21.27 That is they must not enter into the righteousnesse of God Psalm 69.27 A Jerusalem that hath gates Psalm 118.20 Yea walls and bulwarks Esay 26.1 2. a new Jerusalem in Jerusalem Zach. 12.6 Cities that have been ruined are not wont to be re-edified and built in the same place where they were before Tyrus Rome Tusculum Babylon yea Jerusalem it self is scituat at this day in another place then it was in our Saviours dayes in the flesh For Mount Calvary which was without the gate is now about the middle of the City if credit be to be given to Chorographers Jerusalem then in her own place is even there where she was trodden down There where the righteousness of God hath been trodden under foot Hebr. 10.29 Rom. 9.26 even in thine own soul O man The heavenly
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
flesh faileth or waxeth lean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fatnesse or as another English translation hath it for want of fatness So Jer. 10.14 Every man is bruitish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge And Chap. 48.45 They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength Lam. 4.9 These pine away stricken thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of the fruits of the fields Thus also in Latin à and ab import a want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whereof Castellio gives examples in his Annotations on the place But it s said Hebr. 11.20 that by faith Isaac blessed Jacob and Esau concerning things to come Was it any part of Esaus blessing to want the fatnesses of the earth and the dew of heaven Surely no wherefore the words may be thus rendred with a diversity Thy dwelling indeed shall be without the fatnesses of the earth and without the dew of heaven from above by thy sword thou shalt live shalt serve thy brother But the time shall be when thou shalt have the dominion and thou shalt break his yoke from off thy neck which came to passe in part 1 Kings 11.14 but we read of a general revolt 2 Kings 8.22 For the respective blessings of both brethren reached not to their persons but to their posterities and therefore the Apostle saith that Isaac blessed them concerning things to come Howbeit if this translation of Castellio seem harsh though the letter and history will bear it we may understand that of our Translators in the mystery Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man the dew of heaven and fatnesses of the earth c. Soveraignty over Nations c. This is That one blessing The other is proper to the earthly man but in an inverse order to that of the heavenly The fatnesses of the earth his own principle and the dew of heaven imparted to him by the heavenly man And whereas service to his brother is added as a part of Edoms blessing it appears that it is a blessing to the earthly man to be subject to the heavenly As for like reason the Philosopher in the first of his Politicks could say that it is the happiness of the Beast to be subject to the Man And God grant that we may so bear the image of the earthly that we may bear the image of the heavenly That thou mayest be a multitude of people Here Genesis Chap. 28. Ver. 3. as often elsewhere most voices carried the worse translation into the context and cast the better into the margent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude and is often rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accordingly the French and Spanish translations have Congregations of peoples For the word is in the plural This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words as perhaps some will say who esteem the Church Mole non virtute rather by the multitude of professors than by their vertues and graces For In these words Isaac blesseth Jacob concerning things to come Hebr. 11.20 and prayeth for the increase of the Church among the Nations Be thou in caetum populorum for an Assembly or Church of the Nations So Pagnin and Vatablas turn the words And the marginal Glosse of the Spanish Bible speaks thus Be thou a father and stock of the congregations and peoples To the like purpose is the marginal note in the Bishops Bible He Isaac hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah for it is evident that our Lord sprang of Judah Heb. 7.14 that unto him should be the gathering of the nations Gen. 49.10 And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our gathering together unto him The Lord be pleased to accomplish Isaacs blessing Jacobs prophesie and Pauls adjuration unto every good willing soul But the name of the City was called Luz at the first Gen. 28. Ver. 19. Our Translators have here left out part of the name which is Vlam The Greek Interpreters exceedingly vary in this word rendring it some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet containes two words saith Drusius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlineary Gloss turns Eulam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we have found the name what shall we do with it what shall we make of it One of our best Criticks gives this for the meaning of it Porticus Nucum the Porch of Nuts or Almonds But what sense that carries that will satisfie I know not And although Hierom will not allow Vlam to be any part of the Cities name but Luz onely nor he nor any who herein follow him tell us what the meaning of Ulam is and what other sense it should have in this place then what I have named The words put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the porch of perversenesse So Prov. 2.14 and 3.32 The froward or perverse is an abomination to the Lord. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wayes despiseth him Where the fear of the Lord and perverseness are opposed Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch is the entrance into the true Temple of God and is the fear of God which is the beginning of wisdom Prov. 9.10 So Psal 5.7 I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards the Temple of thy holiness That fear is the porch or entrance into the Temple Which Porch hath been and yet is neglected Whence proceeds adultery murder Genesis 20.11 yea all perverseness as the Apostle demonstrates all wickednesse to proceed from hence even from the want of Gods fear Rom. 3.9 18. because there is no fear of God before their eyes This Porch Jacob repaired by the unction of the Spirit of fear which driveth away sins Ecclus 1.21 For by the fear of the Lord men depart from evil Prov. 16.6 And the Jacob called the name of the place Bethel that is the house of God And herein the Primitive Disciples of Christ conversed together and began their religion Acts 2.43 and 5.11.12 and 9.31 Jacob returning to Bethel built an altar there and added unto that name and called it El-Bethel that is the God of Bethel Gen. 35.7 If therefore we finde our selves in Luz in perversnesse and sin let us enter into Ulam the Porch and let us pray to the Lord to implant in us his fear which
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
prayed for them While the judgement was upon them they feared but when that should cease they also would cease to fear and would return to their own inclination Moses full well knew the false and corrupt nature of men So true is that Distich and the English of it Daemon languebat Monachus tunc esse volebat Daemon convaluit Daemon ut ante fuit The Devil was sick then he a Monk would be The Devil was well again the Devil a Monk was he Our corrupt nature is so base and servile it s far better when it s kept under then when it is at liberty Thus it was under the Law Jer. 22.21 And thus it is and hath been in the time of the Gospel For the Church of Christ was more pure holy just loving patient long-suffering c. in the time of the Apostles and afterward until Constantines dayes then ever it hath been since in any age Our own experience may prove this within these few years that the lives of men professing religion were more sober just godly and every way more truly Christian when there was a power over them to check them then ever they have been since while men may do what they list How many examples might be given for proof of this in these our dayes of Cheaters of Gamesters of Whoremongers of Drunkards c. who while the Lords hand is upon them by sicknesse or otherwise while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyces of God his threatnings are thundred out against them by the Sons of Thunder O how humble they are how prodigal of large promises of amendment how full of confession of sin just like Pharaoh here how firmly a man would think do they binde themselves with vowes and promises How humbly do they desire Moses and Aaron to pray and that much for them Yet when the Philistines are upon them Potione cadentes as Hierom renders Philistine when their Pot-companions resort unto them they break all vowes all covenants with God and men as Samson brake his cords But Moses and Aaron well know that these Egyptians or as we call them in our English these Gypsies are afraid of the face of the Lord before they pray for them and that upon their recovery they will return to their own byass The Israel of God hath better learn'd Christ and well knows that it is more noble to be brought off by the whisper of Gods voice perswading us then by his terrible thunders threatning us rather by the goodness of God leading us then by his severe judgements driving us to repentance But the good God sanctifie every dispensation unto us which may win us unto himself whether it be His Rod or his Spirit of Meekness SERMON VII The right Dressing of and due Addresse unto the Paskal-Lamb preached in Commemoration of Mr. SHIELD one of the Worshipful Company of the COOKS at S. Mary Alder-mary London Febr. 2. 1655. being Candlemass-day And for a preparation to the Communion Exod. 12.9 Eat not of it raw nor sodden at all with water but roast with fire his head with his legs and with the appurtenance thereof THis was wont to be a Festival-day And accordingly I have prepared for you The Jewes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their preparation for the eating of the Passeover which was the killing of the Lamb and fleaying of it the Butchers-work Then followed the dressing of it the head and legs and appurtenance which must not be half-roasted or raw-roasted nor boyled at all but down-roasted that 's the Cooks work And being thus prepared it must be eaten by all and much good may it do us Not with much curiosity variety and excess as ye are wont to provide for your City feasting but with all simplicity and plainness one dish Gen. 18.7 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter and I have so provided yea it is provided to my hand one dish now in season Lamb and this Lamb of the Passover in season all the year all the acceptable year of the Lord. From Verse 1. to Verse 28 SERM. VII we have Gods direction touching the Passover Feast of unleavened bread This direction is given by God to Moses and by Moses to the people The direction is of two kindes of acts where of some preparatory of the Lamb setting it a part Essential Killing it Essential Sprinkling of the blood ver 7. Eating the flesh verse 8. which is illustrated by Adjuncts Consentany Dissentany Verse 9. Which is my Text which dissentany is illustrated by a diversity Not raw nor sodden at all with water The words are the rule of the Modiparator or Moderator convivii the rule of the Master of the Feast where in ye have first his Bill of fare What we must eat Secondly How drest and that 1. Negatively how not Eat not of it raw nor sodden at all in water 2. Positively how we must eat it eat it rost with fire c. 1. We must eat the head of the Pascal-Lamb with his legs and with his purtenance 2. We must not eat of it raw 3. Nor sodden at all in water 4. We must eat it rost with fire Axiom 1. We must eat 1. the head 2. the legs and 3. his appurtnance These parts we may consider 1. a part 2. joyntly First a part 1. the head the most eminent part of the body All the nerves and sinewes have their original in the head whereby the head ministers unto the members all their power and strength of moving and acting It is seated in that eminent posture that it becomes him who in all things ought to be the chief to be called the head though otherwise he be one with his mystical Body For as the body is one and hath many members and all the members of that one body being many are one body Col. 1.18 1 Cor. 5.7 and 12.12 so also is Christ And so though he be the head yet is he also the Paskal Lamb it self The flesh of Christ the Lamb is the Word John 1.14 through whose help we keep the spiritual Passeover the passage from sin to righteousness whereby the destroying Angel passeth over us Deut. 8.3 the living Word Man liveth not by bread only but by every word which cometh out of the mouth of God Matth. 4.4 Thy words were found and I did eat them Jer. 3.15.16 that is partake of them and had communion with them Christ is the head of his body the Church and not only so but the head of every man is Christ 1 Cor. 11.3 2.16 in the head is placed the judgement We have the minde of Christ This gives light and direction unto the whole man for it is the Lords candle that Job said shined upon his head Obs 1. Own our Head and Prince This was figured by Ahashuerus which is an head and Prince of his Church as Ahashuerus was the Head Prince Lord and Husband of Esther the
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Spirit of God descended upon him and the voice from heaven testified of him Matth. 3.16 17. And by the same Spirit we are all baptized into one Body 1 Cor. 12.13 and that Spirit flutters over the waters as in the first creation Gen. 1.2 so in the second and makes the new creatures when the Egyptians are drowned Mich. 7.19 that is the body of sin is destroyed that hence-forth we should not serve sin Rom. 6.6 Consider this O ye Christian men and women who say ye are baptized into the Name of Christ yet live in your sins and flatter your selves that ye shall live for ever with Christ Know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 If so ought any one sinne to live in us The Lord hath made a gracious promise that he will have compassion on us and that he will cast all our sins into the depths of the Sea Mic. 7.19 as he cast all the Egyptians Let us pray unto the Lord that he will send forth his Spirit into us whereby we may mortifie our sins and so live Rom. 8.13 For if we so die with him we then be believe that we shall also live with him Rom. 6.8 Then shall the truth of that which the Psalmist speaks be fulfilled in us Psal 106.11 The waters covered their enemies the Egyptians there was not one of them left Then believed they his words they sang his praise Thou in thy mercy hast led forth thy people Exod. 15. Ver. 13. Thou hast guided them in thy strength to the habitation of thy holiness The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translators have quite left out the demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this The LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they so here expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This thy people So likewise the Chald. Par. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very often spoken of Israel though very often also they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jos 3.17 4.1 Zeph. 2.1 But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nation is opposed to the people of God then it signifies the Gentiles as Psal 115.2 and 126.2 And there is the like reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people often spoken of the Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most what understood of the Heathen Howbeit because the Jewes as many Christians also rather affect names and titles of Gods people then the reality and being of such and put off from themselves what names might diminish their honour and lay them on other people as they call Abimelech though but one person by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 20.4 therefore God justly brands them with that infamous name if there be any infamy in it and multiplyes it upon them for their sin Ezech. 2.3 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations because a divided and a factious people As for like reason they are spoken of in the plural number Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the peoples of Israel c. For a disobedient people are not owned by the Lord for a people as Deut. 32.21 They have provoked me to jealousie by that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people Who are they but all nations who walk in their own wayes So the Apostle applies that Scripture Rom. 10.19 and 11.11 12. Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title honourable to the obedient people of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This increaseth that honour which S. Paul expresseth Acts 13.17 The God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this people Israel Would God that they and we who boast our selves to be Gods people would seriously endeavour to be such that it may be truly said of us what the Apostle speaks Ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the praises of him who hath called us out of darkness to his marvellous light who in time past were not a people but are now the people of God 1 Pet. 2.9 10. But let us proceed to the later part of the verse Thou hast guided them in thy strength to the habitation of thy holiness The words are metaphorical as the former and borrowed either from a Shepherd in regard of his Flock or a Father in respect of his Childe or a King in reference to his Subjects All which relations suppose or require as love and tenderness so likewise power and strength in the Shepherd Father and King in every one toward his respective charge And the Lord takes upon him out of wonderful condescent all these and other endeering names of a Shepherd Psal 80.1 Of a Father Deut. 32.6 Of a King Esay 43.15 Now as the Lord shewed his mercy and love in the former part of this verse Thou in thy mercy hast led forth this people whom thou hast redeemed so in the later part of this verse before us he declares his strength for so I would render these words Thou hast born them in thy strength for in this and other verses of like nature the later part adds somewhat to the former Since therefore in the former part of the verse Gods goodness is declared in leading forth his people so in this later his power and strength is manifested in bearing his weak and feeble flock children and people For though guiding in our English adds nothing to leading yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to lead or guide but also to bear and support in guiding or leading And so the Chald. Par. hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portâsti eum thou hast born them So likewise the Vulg. Lat. and Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast carried them Martin Luther also and Piscator and three Low Dutch Translations as also five of our old English Translations have the word carry but whom ever they followed they misappy it to the former Verb which belongs to the later O Israel know thy Shepherd thy Father thy King They are all mutually winning titles of our God and signifie his goodness and power in guiding us and bearing us Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince has his name from Bearing And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of his people And Kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherds of their people Such a King such a Shepherd such a Father is our God unto us who bears us as a Father bears his childe Deut. 1.31 O let us not abuse his love and patience toward us let not us cause him to complain as he hath done of
of the plenteousness of Gods house and so shewing forth the death of the Lord Jesus the incense of our prayer may without seeking applause of men Matth. 6.5 or wandring of the minde by right and single intention be directed unto God until Christ come to be our life 2 Cor. 11.26 For therefore we alwayes bear about in our body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body For we who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh The Lord vouchsafe so great grace unto every one of our souls Keeping mercy for thousands Exod. 34. Ver. 7. forgiving iniquity transgression and sin The words contain a part of Gods Name revealed unto Moses The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the first letter extraordinary great whereby the Lord shews wherein and in whom he shews mercy viz. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that springet that sprout of righteousness by whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saveth us Of whom the Prophet speaks Esay 11.1 There shall come forth a Rod out of Stem of the Jesse a Shoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ill turnd by our Translators a Branch Do we call that a Branch which growes out of the Root of a Tree or rather a Shoot or Sprout shall grow out of his roots that is Christ as the Chald. Par. turns it Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ shall be anointed of his sons sons What is here rendred Forgiving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly 1. Bearing and 2. Bearing away 1. Bearing So the Prophet Esay 53.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare the sins of many As indeed he doth in us and that with great patience and long-suffering saith the Apostle 2 Peter 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is long-suffering toward us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also bearing away So Vatablus confesseth in his marginal notes that it is in the Hebrew Auferens though he puts Condonans in the text Hierom also hath Aufers thou takest away So likewise the French Bible and the Spanish Munster also and one Low Dutch translation And so the LXX render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away sins and iniquities And the LXX translation is constant herein For where Moses beseecheth God to make good this his Name unto his people Num. 14.17 18. the same words are repeated both in the Hebrew and in the LXX And great reason there is for this translation For it is more glorious unto God to take away sin then only to forgive it both in regard of the act because to cleanse is a greater work then to pardon only 1 John 1.9 He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness And also in regard of the Agent For it is God alone who can take away sin whereas a man can forgive sin against himself and is bound so to do Matth. 6.14 15. and 18.32 33. Mark 11.25 26. Besides Forgiveness of sin doth not enter us into eternal life but the taking of it away and cleansing us from it Hos 14.2 Take away iniquity and receive us graciously The former must be done before the later Otherwise there should some unclean thing enter into the holy City which is everlastingly excluded Rev. 21.27 Consider these reasons well who ever thou art for they are of moment and of nearest concernment to thine immortal soul that it be cleansed from all pollution Consider also who bears thy sins in thee and would bear them away from thee didst thou not hold them fast and refuse to part with them Jer. 8.5 Take heed that thou abuse not this Name of God so full of clemency goodness and long-suffering remember Laesa patientia fit furor patience overcharg'd becomes fury Thou art now under the kingdom and patience of Jesus Christ Râ—â— 1.9 And thou hast long known the meekness and gentleness of Christ 2 Cor. 10.1 Beware of their resolution who harden themselves against him that they may know his meekness and prove his patience Wisd 2.19 lest that come to pass unto thee which befals all such as neglect the present pretious and blessed opportunity of grace offered them lest thou abuse the patience and meekness of the Lamb and be made sensible when it will be too late to prevent it and be forced to feel the wrath of the Lamb Revel 6.15 16 17. Take notice also as of this part of Gods Name that be bears and bears away iniquity transgression and sin so of that other part of his Name also which next followes that he will by no means cleanse the guilty that he will visit the iniquity of the fathers upon the children to the third and fourth generation Learn also to pray not only for pardon and forgiveness of sin while yet thou livest in sin and thinkest it impossible to live otherwise but also for the purifying and cleansing of thy sin So the Prophet instructs Israel to pray O Israel return unto the Lord for thou hast fallen by thine iniquity Take with you words turn to the Lord say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away all iniquity and receive us graciously c. Hos 14.1 c. So will the good God heal our backsliding and love us freely and his anger shall be turned away from us and he will make good his Name of grace unto us and the Lamb of God shall bear and take away all our sins O that that were come to pass Leviticus IF his offering be a burnt Sacrifice of the herd Levit. 1. Ver. 3. let him offer a male without blemish he shall offer it of his own voluntary will c. I deny not but what is here turn'd without blemish answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX But since the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies not only privatively without blemish but positively also perfect and having all inward and outward accomplishments without defect without redundancy Since also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macula a spot or blemish whereas no blemish or spot in the skin of the beast to be sacrificed made it unfit for the service but some other default or superfluity such as we finde Levit. 22.22 Lastly since Christ himself was hereby typified according to Hebr. 9.13 14. The Translators might have afforded a type of Christ this epithet of perfect though they hardly afford it unto any of those who are Christs without some allay or other in the margent What is here rendred of his own voluntary will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well for his favour that is for the obtaining favour to himself from the Lord. For the office may be referred
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
Thus Esay 40.10 Behold the Lord will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong hand where hand is supplyed In the marg ye finde against the strong that is he whom our Lord calls the strong man Luke 11.22 Howbeit I know not how truly diverse Learned men make Azazel the president of the Desert But whereas Franciscus Georgius Venetus Cornelius Agrippa and Reuchlin and other Learned men have written with great confidence concerning Angels and Spirits good and evil and among these of Azazel that he is the President of the Desert I shall leave his particular presidency and principality upon their credit although I doubt not but as there are Hierarchies and orders of the good Angels as I have elsewhere shewen so are there presidencies and distinctions of honours such as they are among the evil Angels as not only the sorenamed Authors aver but also our Lord John 12.31 and his Apostle Ephes 2.2 and the Jews Mat. 12.24 Wherefore I shall so far consent with these Authors in the general that by Azazel here we are to understand the Devil Which word they commonly compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit as it hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit in contemptum to be vile and contemptible So the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despise to account base and viie according to which the Prophet speaks Thou didst debase thy self even to Hell Esay 57.9 Beside a Goat and the Devil have the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 7. The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Goats and so often in this Chapter But in the Chapter following Levit. 17.7 They shall not sacrifice any more their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Devils Thus 2 Chron 11.15 Jeroboam ordained him Priests for the High places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the Devils Thus also Esay 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemones the Devils which our Translators turn the Satyrs shall dance there so Pagnin and the like we have Chap. 34.14 The Devils were called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goats because they appeared in that form saith Kimhi As also because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horruit exhorruit so extreamly to fear as when the hair stands on end Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hordeum Barley and frit in Varro which according to him is the top of an ear of corn which stands up like hair Whence our English word fright extremity of fear into which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils drive those to whom they appear That Azazel ought so to be left untranslated and not to be rendred a Scape-Goat may appear from this consideration that where ever either of the two Goats is named in this Chapter its never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas Azazel is four times named in this Chapter ver 8.10 twice and 26 the translation renders it self suspected in the last place especially where it s read He that let go the Goat for a Scape-Goat when there was no other but that the former being sacrificed Munster was aware of this and therefore howsoever in the three other places he translates the word as ours do yet in the last place he translates it not but leaves it Azazel Which also the Tigurin Translators perceived and therefore turn'd it in ver 26. campum caprarum the field of the Goats Others with Arias Montanus retain Azazel in all the four places as Tremellius Vatablus Diodati the Spanish Bible What therefore they render One lot for the Lord and the other lot for the Scape-Goat I would turn One lot for the Lord and the other lot for Azazel Otherwise instead of a distribution of the two Goats here by lot the words will contain an equivocation as that the one lot shall be for the Lord as proper to him and his use the other shall be for a Scape-Goat that should be all one as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for were left out because for in this sense signifies no more then the word alone to which it is joyn'd as I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father c. 1 Chron. 17.13 is no more then a father Whereas indeed these two Goats are distributed according to their subjects or owners the one to the Lord the other to Azazel But why must one Goat be for the Lord and the other Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Azazel or the Devil For the understanding of this we must know that the Lord in this Chapter ordaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Expiations as it is called Levit. 23.27 and the reason is given Levit. 16.30 the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall expiate for you to cleanse you that ye may be cleansed from all your sins before the Lord. This cleansing must be thorow full and accurate as appears both by the plural of the Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the conjugation of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the people to be purged are defiled with two kindes of sins whereof the one is open and manifest Gal. 5.19 the other hath an appearance and shew of righteousness John 16.8 By both these we may understand the whole body of sin to be destroyed Rom. 6.6 with both these the creature is polluted The Body of sin to be destroyed is figured by that Goat which is to sent to Azazel as by the Goats on the left hand in the judgement Matth. 25. And upon the head of this Goat the Priest must lay both his hands and confess over him all the iniquities of the sons of Israel and all their transgressions in all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the Wilderness and the Goat shall bear upon him all their iniquities into a land of separation and he shall let go the Goat in the Wilderness Now whereas the creature of God hath been polluted with the Body of known sin and false righteousness it is not the will of the Lord that his creature should perish in sin nor is it his will nor is it possible that his creature should be saved in his sin which implyes a contradiction because to be saved is so to be from sin Matth. 1.21 And therefore the sinful man signified by the Goat which is for the Lord ver 9. must die from the sin he must be mortified and the will in him unto sin must be altogether dead in him We may see this prefigured unto us in the creature The seed is cast into the ground suppose a grain of Wheat the earthly part of it falls asunder and some of it returns to the earth the other part being reduced by the Quintessence or natural Balsam becomes a
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
the two former Chapters the Lord gives divers precepts which in this Chapter he ratisies with sanctions by their respective punishments The words contain a denuntiation of punishment for a crime and the confirmation of that punishment by repetition both of the crime and punishment When any man curseth his Father or his Mother he shall surely be put to death Which words are repeated for aggravavation 1. The crime he hath cursed his Father or his Mother 2. The punishment of the crime his blood shall be upon him What is here turn'd Father or Mother although read copulatively in the Hebrew his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Mother yet are the words dis-junctively to be understood his Father or his Mother and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence Matth. 15.4 He that curseth Father or Mother let him die the death So that he who curseth one and but one of his parents is liable to death otherwise the Law might have been eluded Howbeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here read is not only to speak evil to or of or to imprecate and so wish evil unto any one as it is wont to be rendred by maledicere to curse or speak evil of And so what we read Exod. 22.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul Acts 23.5 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not speak evil of c. Yet the word signifies more properly to slight and make light of to vilifie and dishonour And so this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to honour as elsewhere so 1 Sam. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who honour me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will honour but they who despise me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vili pendentur they shall be lightly esteemed When any man speaks evil of or to his Father or Mother or flights either of them he shall die the death that is he shall certainly die as he is worthy to die being guilty of so great a crime Which is explaind in the close of the verse his blood shall be upon him Under the notion and name of parents we are to understand not only our Fathers that begat us and our Mothers that bare us Prov. 23.22 Nor only those whom the Law makes such Ruth 3.1.5 but the name is also extended in a civil respect unto Governours and Magistrates as Eliakim was a father to the inhabitants of Jerusalem Esay 22.20 21. And Naamans servant called him Father 2 Kings 5.13 And Deborah was a Mother in Israel Judges 5.7 Yea in a spiritual sense God himself is our Father and Jerusalem above is the Mother of us all as I may shew afterward And they are also called our Fathers who beget us unto God Gen. 45.8 1 Cor. 4.14 15. And consequently honour is due unto them and for slighting or cursing them like penalty is due to those who analogically are called their children This denuntiation of punishment will appear to be reasonable if we shall consider 1. What the duty is which is here violated and 2. the reason of that duty as also 3. the violation and breach of the duty and 4. the punishment of that breach and violation The duty violated is honour of parents And what is it to honour The word used in the fifth Commandement and elsewhere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be heavy or weighty and that in quantity as in bulk or number Prov. 27.3 Or quality as dignity honour glory whence we say that Honos est onus Honour is a burden accordingly the Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 So 2 Cor. 12.16 I was not burthensome unto you In this sense the Apostle speaks 1 Thes 2.6 Neither of men sought we glory neither of you nor of others when we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been burdensome the Syriac hath been honourable as the Apostles of Christ that is such as God and Christ appointed first in his Church 1 Cor. 12.28 Ephes 4.11 and therefore ye read in the margent we might have had authority 1 Thes 2.6 Now the honour due to parents from their children is a weighty business a matter of great weight and moment which is either inwardly performed as an high esteem of them love and fear of them Or 2. outwardly expressed as a testimony of that estimation love and fear in Reverence to their persons Obedience to their commands Supply of their necessities The reason why this honour is to be given to parents will appear whether we consider the parents themselves or their children who owe this duty to them The parents deserve all honour from them as being in eminency above them both because Authors of their being and of their better being by nurture and education Their love and care and labour and cost challenge all respect from them for their unrequitable love For when they have done all that possibly can be done by them and have followed them with all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their utmost requital that they can make yet being and education exceeds all gratitude as the hinder wheels of the Charet run as fast but can never overtake the former The Father hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will desire to be tenderly affected to his children as implying that all that influence of care and labour and cost is from love which sweetens the authority of Parents over their children 2. In regard of the children themselves justice and gratitude requires this duty of them Children obey your parents in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is just Ephes 6.1 That natural love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt with due awe makes up Reverence which is the first part of that honour unto parents And love is the strongest principle of obedience Exod. 20.6 that 's the second Whence will easily follow requital of parents to the utmost of their power because to love is not only bene velle but also bene facere Which is the third part of honour due to parents 3. Since the duty is so just so reasonable the breach and violation of that duty must needs be most unreasonable and unjust The violation and breach of the duty it is slighting vilifying disesteeming dis-honouring whether by word as cursing and evil speaking to parents or of them or by gesture or deed as denying them obedience to their commands or supplying their wants as Matth. 15.4 5. This slighting which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little-accounting is a great sin yea a greater injury done to him whom men slight then if they did some open violence unto him Quem quis contemnit eum non curiosiùs calcabit him whom a man contemns he will not take any great care how he kicks him saith Seneca When Paracelsus begun in Germany to make known his principles
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 〈◊〉
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
sickness excuse us from this warfare as it doth from the outward The Egyptian was left behinde because he was sick 1 Sam. 30.13 But too many who in time of health and strength and welfare being called to the spiritual warfare would not hear Jer. 22.21 the same being pressed by sickness and old age they then begin to learn the use of their spiritual arms to repent deny themselves mortifie their lusts their youthful lusts 2 Tim. 2.22 as of surfeting and drukenness which follow them to their old age the iniquity of their heels Psal 49.5 which dogs them to their graves and now they would part with it when they can enjoy it no longer T is true better late then never But I much fear it will be then too late For the Captain of our salvation calls us to this duty strive to enter in at the strait gate For many I say unto you shall seek to enter and shall not be able Luke 13.24 6. Howbeit the Lord would not that any of his souldiers should dispair or be discouraged and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem egredientem every one who is coming forth of Egypt every one who hath a good will and endeavoureth to come out of the Spiritual Egypt the Lord accepts of such an one according to the time sincerity and faithfulnesse of his endeavours He would not that a good thought or will should be lost but accepts it for the deed when God himself is the cause why the deed cannot be done Completa voluntas pro facto aestimatur a complete will accompanied with our utmost diligence is esteemed for the deed it self 7. Provided alwayes that he who so cometh forth of Egypt adjoyn himself to the Army in Israel that is to the Church of Christ which is Acies ordinata an Army or Armies with Banners Cant. 6.4 He must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must not fight alone but adjoyn himself to the Army as Paul and Barnabas assembled themselves with the Church Acts 11.26 that so he may receive and contribute his strength as the Poet speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souldiers by joynt Targets and Shields mutually defended one the other And thus it is or ought to be in the Church of Christ to which he who comes out of Egypt ought to unite himself 2. Moses and Aaron were commanded by the Lord to visit number and muster all the males from twenty years old and above c. And who so fit as they Moses the King in Jeshurun Deut. 33.5 and Aaron the High Priest Moses the King by his authority and as his name signifies drawing forth the souldiery Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge the teaching Priest It was his duty to instruct and incourage the souldiers Deut. 20.5 And it is the Evangelical Priests office to do the like in the spiritual warfare Ephes 6.10 18. The Law commanding the Priest making intercession for the transgressours of the Law These had their assistants Numb 1.4 principal men of every Tribe a man of these or most of these names Ainsworth hath given notations which with some additions and alterations we may fit unto the present purpose Such was 1. Elizur My God is the Rock and the Rock is Christ 1 Cor. 10.4 His father is Shedeur the light of the Almighty The light of wisdom and counsel and the Rock of strength two main requisites for the holy war 2 Kings 18.20 2. Shelumiel God is my recompence the souldiers wages their exceeding great reward Abrahams pay after his war Gen. 15.1 Shelumiel was the son of Zurishaddai the Almighty or All sufficient God is my Rock The Psalmist puts both together God is the Rock or strength of my heart and my Portion for ever Psal 73.26 3. Naashon Experiment an experienced Souldier the son of Amminadab my noble or willing people Of such Deborah and Barak sung Judges 5.9 My heart is toward the Governours of Israel who offered themselves willingly among the people all volunteers which was not of themselves but of God So 4. Nathaneel the gift of God the son of Zuar The little one the humble one the watchman of the City as the name signifies 5. Eliah My God is the father the strong God the son of Helon mighty and strong 6. Ammihud the glory of my people A figure of him who is the true glory of his people Israel Luke 2.32 the son of Elishama My God hath heard or the hearing and obeying of God And whosoever obey him he plentifully rewards them that 's 7. Gamaliel God is my reward and he is the rewarder of every one who diligently seeks him Hebr. 11.6 He is the son of Pedazur the Rock who is the Redeemer even Christ 8. Abidan My father is the Judge even God the Father who is Judge of all the Judge of our just cause for which we fight his battels The son of Gideoni who treads down breaks and cuts off the iniquity according to the Hebrew and Syriac etymologie 9. Achiezer the helper of his brother According to Joabs speech to his brother Abishai If the Syrians be too strong for me then thou shalt help me but if the sons of Ammon be too strong for thee then I will help thee 1 Chron. 19.12 So we ought to help one another against pride and deceit that 's Aram the Syrian and the secret sin that 's Ammon He was the son of Ammishaddai the people of the Almighty Such must they be who fight against such spiritual enemies 10. Pagiel who meeteth God and God meeteth him as Melchisedec met Abraham returning after the slaughter of the Kings Hebr. 7.1 Yea God meeteth him who rejoyceth and worketh righteousness Esay 64.5 Or who maketh intercession with God for the people as the word also signifieth and is spoken of Christ and prophesied of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Mediator shall make intercession for sinners Esay 53.12 He was the son of Ochran who troubles the enemies of Israel 11. Eliasaph God shall increase or adde viz. courage strength knowledge He was the son of Deguel the knowledge of God S. Paul puts both together Increasing in the knowledge of God Col. 1.10 who Numb 2.14 is called according to the frequent change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reguel the friend of God 12. Ahira a friendly brother or brotherly friend the son of Enan their eyes as a Scout or Scout-master of the Army According to what Moses saith to Hobab Numb 10.29 whom he intreats to accompany the Armies of Israel in their Expedition Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the Wilderness And thou mayest be to us instead of eyes Indeed Hobab is so necessary unto Israel that they can do nothing without him Hobab signifies Dilectus Beloved or Love and Charity whereby and wherein Israel doth all things according
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
actions from within whether they be words or deeds Thus the true knowledge and wisdom which is the ground of revelation is affective and experimental and effective Whence it is that knowledge and wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of knowledge the Lord speaks to Jehoiakim did not the father do judgement and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Jer. 22.15 16. Such is not the knowledge and revelation of flesh and blood it s not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or as Leaden Pipes they convey and derive the water of life thorow them to others but drink not of it So Poasts and Curriers carry mysteries of State but are not privy to them and as the Kohathites bare the secret holy things yet saw them not Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the kingdom of God the Pen of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremy Chap. 8.9 Yea though what they said was true yet as they said it it was not true For though they say the Lord liveth they swear falsly saith the same Prophet Jer. 5.1 2. And therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity For no man can say that Jesus is the Lord but from the holy Ghost 1 Cor. 12.3 Thus did S. John That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life That which we have seen and beard declare we unto you Since therefore what speculative knowledge of divine mysteries wicked men have doth not make them good since their sight and discovery of them extendeth not unto the true end nor proceeds from the true beginning they may be truly said to know and not to know to see and not to see to hear and not to hear which in Gods true estimate is not at all to hear see or know them The Kohathites bare those holy things which they must neither touch nor see Is not this the condition of many at this day who as S. Paul saith desire to be teachers of the Law and understand not what they say nor whereof they affirm 1 Tim. 1.7 Nay do not many teach the Gospel and preach Christ born crucified dead buried risen ascending into heaven c. yet understand no more then the bare letter of all these articles of faith what understand they more of Christ then the dull Kobathites did of the holy things which they carried yet neither toucht nor saw them For what else is the letter covering the spirit to these then the many coverings of the holy things to the Kohathites They have no spiritual no tactual no experimental knowledge of the things they speak of The spiritual the tactual the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles they had heard and seen and handled of the word of life 1 John 1.1 How shall we come to see and know the boliness and holy things of our God Surely this comes not to pass by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any sagacity or curious inquisition of our own We cannot know the holiness and holy things unless the holy one himself teach them and reveal them to us And this he will do in his due time if we do not hoodwink our selves with the black vailes on our mindes and hearts For since there is nothing covered that shall not be revealed nor hid that shall not be made known surely it is not the will of God that his holiness of holinesses should alwayes be concealed nor from all men since the Priests saw them And so shall we if we be Priests unto our God if we sore not up too high if we intrude not hastily into the things that we have not seen if we exercise not our selves in things that are too high for us if we behave our selves and quiet our souls as children weaned from their mothers womb Psal 131.1 2. If we climb not up into Gods house some other way but can be very well content to enter in by the door and sit down in the lowest room For every Teacher of Mysteries how much more the great Mystagogus the great dispenser of his secrets he requires belief and humility in all those whom he teacheth Oportet discentem credere the Disciple must believe and humble himself to be taught For so all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who have been taught of God have abased themselves and humbled themselves before him Esay 6.5 Wo is me for I am undone because I am a man of unclean lips c. This humiliation made way for his purging and illumination which follow in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread c. And Saul must be first cast down and humbled and then directed to Ananias that is as Johannes the grace of God and then immediately taught of God For with the lowly there is wisdom Prov. 11.2 Psal 119. ver 141. And therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy lawes yet is a most absurd and destructive supplement The words sound thus I being little and despised have not forgotten thy precepts Littleness and despicableness are no repugnancy to the learning of Gods lawes That note of diversity without doubt were far better left out and if any supplement be needful the words make a good sense without any a rational and illative were more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts So our Lord saith to his Father Matth. 11.25 Thou hast hidden these things from the wise and prudent and hast revealed them unto babes humble ones and little ones Such as these God the Father teacheth The Prophet Esay 30.20 speaks thus to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Teachers shall not be far from thee but thine eyes shall see thy Teachers The word is in the form plural but rendred most what in the singular noting the Unity in Trinity But that it is to be understood of God the great Teacher the next words prove Thine ears shall hear a word behinde thee c. So God the Father speaks to his Disciples Esay 8.16
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done and he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
renders the word but then it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I know not well how to make English of unless as he renders the word super peccato suo concerning their sin But Super concerning is here added to the Text and particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the case following I shall therefore understand and suppose the inward and reflex acknowledgement of sin and render the words as ours do They shall confess their sin What sin is here meant appears out of the former verse As for confession the Schoolmen following S. Austin have distinguished it into confessio Laudis Fraudis Confessio laudis Confession of praise is to the honour of God Confess or praise the Lord for he is good Psal 106.1 Confessio fraudis confession of fraud is to the dishonour and shame of our selves that we have suffered our selves to be beguiled with the deceitfulness of sin Such a confession the Apostle makes Tit. 3.3 we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures This we may call a reflex confession there is also a direct confession which will follow upon this Confessio fraudis a confession that we having been deceived our selvs have also deceived others And this confession supposes the other For no man deceives another but first he is fouly deceived himself Hitherto we have had the first means of expiation and reconciliation viz. Confession Come we now to the second viz. Restitution in the words following And he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed Which words I would rather for more exact answer to the Hebrew thus render And he shall restore his trespass in the head-sum thereof and shall adde over and above it the fifth part thereof and shall give to him against whom he hath trespassed For although to recompense and restore seem to be the same yet they indeed are not so For to restore is properly applyed to the same thing filched and stoln as Micha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restored in specie the eleven hundred shekels of silver Judges 17.3 But to recompense is more properly understood of the price or value of the thing taken stoln whereas no doubt but the Lord here requires the thing it self to be restored as it evidently appears by comparing the parallel place herewith Levit. 6.4 where the same law is given Levit. 6. ver 4. and restitution of the same thing taken away enjoyned In the words we have these divine directions to him who hath committed some or other of all the sins of men to trespass a trespass against the Lord. 1. He shall restore his trespass in the head sum thereof 2. He shall adde over and above it the fifth part thereof 3. He shall give to him against whom he hath trespassed 1. He shall restore his trespass in the head sum thereof His trespass here is that thing wherein the guilty person wronged his neighbour so called by metonymie Which is to be restored in the head sum The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incapite ejus as Arias Montanus turns it and the Vulg. Latin and the Chald. Paraph. as also the LXX He must restore his trespass So five of our old English translations have it nor doth this our last amend them herein Restitution in the School is largely taken sometime according to the multiplicity of goods wherein our neighbour is unjustly damnified for there are goods 1. of the soul some naturall endowments and others conferred on us by grace 2. there are goods also proper to the body as strength health integrity of parts beauty 3. Goods of same as a good name 4. There are goods of fortune as they are called as riches and these in the letter are here properly understood And thus Restitution is described by Aquinas actus justitiae commutativae an act of commutative justice whereby the true owner is restored into possession of his own goods In which description one main thing is wanting which is supplied by Gabriel Biel viz. That those goods now restored were violently or fraudulently taken away Violent and fraudulent dealing deceit cheating cousening makes a breach upon proper interest breaks the bond of humane society yea the bond of union with God renders the soul desolate and alone without God and man These Bonds cannot be reunited unless there be restitutio integri until Restitution be made to the full Non remittitur peccatum nisi restituatur ablatum The sin of deceit and violence that Davus which makes all this trouble is not remitted unless what is taken away be restored This is an hard lesson will some say who have otherwise learned Christ These are the very times which our Lord foretold should come that there should be false Christs and false Prophets For some have imagined such a Christ to themselves as hath so done and suffered all things for them that he has left nothing for them to do nothing for Christ to do in them A Christ that hath been just for them so that they need not be just Such a Christ as has been sober chaste continent for them so that they need not be so Such a Christ as has paid their debts for them to God and man Against these I shall lay down these two positions 1. There are distinct dominions rights and proper interests in temporal things How else can there be thefts since theft is the taking away that which is anothers If it be anothers then hath that other no right in it which he may call his He hath dominion over it power to use it spend it alien it sell it Hence it is that the Lord requires in every believer contentation 1 Tim. 6.8 Yea that every one be provident for time to come Prov. 30.25 that he make provision for himself and his house that he be not burdensom to others 2 Cor. 8.12 13. Yea so provident he ought to be that he have wherewith to pay publick charges Matth. 22.21 Yea that he may supply the necessities of the poor Saints according to brotherly love 2 Cor. 8.12 Yea that according to common love he may have to give to him that needeth Ephes 4.28 Now were there no proper interest no meum nor tuum in the world no man could call any thing his own or use it spend it alien it nor have wherewith to be content Nor would there be buying or selling giving or receiving borrowing or lending or any other act which supposeth property 2. This right and proper interest in temporal things is not founded in grace so that a man who hath grace may not take away that which is another mans who hath no grace Our Lord determined this long since when he forbad his own gracious people to intermeddle with the graceless Edomites Moabites and Amerites and that they should by no means invade their possession and his reason is convictive he had
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Gen. 42.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice Jer. 51.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness Ezek. 16.21 So Vatablus and the Tigurin Bible Reddet culpam suam he shall restore his fault If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifie as it doth how shall the sinful man make any restitution satisfaction or recompense for his sin a man may run into debt but how he shall discharge it how he shall pay his debt there 's the question Facilis descensus Averni sed revocare gradum superasque ascendere ad auras hic labor hoc opus est we may abase our selves even to Hell Esay 57.9 But how shall we arise Hos 13. ver 9. Corruption O Israel is thine own but thy help is in me And what is the condition of one is the same of all For all have sinned and fallen short of the glory of God Rom. 3.23 And who can satisfie one of a thousand What then shall the trespasser the sinner the unjust person do garly how shall he pay his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass The Text answereth this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall restore the trespass in his Head And 1. What is the Head And 2. How shall the poor indebted man pay or restore his trespass in his Head Surely the Head is Christ Ephes 1.22 He is Head over all especially to his Church Ephes 5.23 Col. 1.18 Yea yet more especially the Head of every man is Christ 1 Cor. 11.3 to rule and govern the man This is the ransom which God findes upon the mans acknowledgement of his sins Job 33.23 24. whom the Lord sets forth a ransom for all to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their several seasons 1 Tim. 2.1 Of this debt and discharge of it the Apostle speaks Rom. 3.23 That we may the better underdand this great work of the Lord Jesus our Head and only Mediator and how he makes reconciliation for the sins of the people Hebr. 2.17 I beseech you consider it in this order The Lord Jesus makes reconciliation 1. Passively and exemplarily 2. Actively 1. Passively by his inward and outward suffering his dolours and agonies of his soul the buffetings the scourgings the contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two wayes 1. Purgatively by incorporating and imbodying or fleshing us with his flesh For so Believers are members of his body of his flesh and of his bones Ephes 5. And arming us with a lowly meek obedient watchful wise and long-suffering minde and spirit and spirituall blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of these sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us 2. The debtor must adde over and above the fifth part I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here read in the LXX but his mystical sense is good Quinque munerus frequenter imò pene semper pro quinque sensibus accipitur saith he The number five often yea almost alwayes is taken for the Five Senses These five senses may be restored in holy actions so as if we have abused them in worldly businesses and imployed them in those things which are not according to the will of God we may now restore them in holy religious actions and adde over and above five others which are the senses of the inward man according to which being become pure in heart we see God Mat. 5. And having ears to hear we may hear what our Master Christ teacheth That we may receive that sweet savour whereof the Apostle saith we are a sweet savour of Christ unto God 2 Corinthians 2. And that we may taste and see that the Lord is gratious that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes that our love may abound yet more and more in knowledge and all judgement Phil. 1. ver 9. Phil. 1.9 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and in every sense Unto all these one must be added saith he Vt ad unum Deum haec cuncta referamus that we refer all these to the one and onely God So he Or by the fifth we may understand what ever is above that which is elementary visible and of this lower world all whatever is holy just good wise patient meek loving gracious honourable excellent This and infinitely more then all this is to be attributed unto him against whom we have sinned To him be Glory Majesty and Dominion for evermore All the dayes that he separateth himself unto the Lord he shall come at no dead body He shall not make himself unclean for his father or for his mother for his brother or for his sister when they die because the consecration of his God is upon his head These words contain a part of the Nazarites Rule which wholly consisted in abstinence 1. From all what ever the Vine brought forth as wine and also from strong drink 2. From polling or shaving his head 3. From what ever was unclean as from touching or coming at a dead body so that he might not go to any funeral What Not of his Father or Mother or Brother or Sister No He shall not be unclean for any of them when they die So that the third part of the Nazarites rule is in the words before us and the reason of it Which words generally contain these divine Axioms 1. All the dayes that the Nazarite separates himself unto the Lord he shall not come at a dead body 2. He shall not make himself unclean for his Father or for his Mother for his Brother or for his Sister when they die 3. This he must not do because the consecration of his God is upon his head In the first of these are vertually contained these propositions 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body 3. All the dayes that the Nazarite separates himself unto the Lord he must not come at a dead body 1. The Nazarite is separated unto the Lord. And 1. Who was a Nazarite And 2. What is it to be separated unto the Lord 1. The Lord in the former words gives us a description of a Nazarite A man or woman who marvellously separates him or himself to vow a vow of a Nazarite to separate themselves unto the Lord. These Nazarites were either perpetual as Samson Judges 13.7 And Samuel 1 Sam. 1.11 Or for a certain time as Paul and others with him Acts 18.18 This vow although according to the ceremony it required abstinence from certain things as hath been shewen yet in the realty and substance of it it imported a dedication and
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
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
if he were made and had a Devil And can they who are Christs Disciples hope for better measure from the evil world If they have persecuted me saith the Lord they will persecute you if they have kept my saying they will keep yours also John 15.20 Wherefore comfort thy self thou Ethiopian woman married unto Christ by faith and love and cleaving unto him in one spirit betrothed unto him in righteousness and in judgement and in loving kindness and mercies Hos 2.19 What though the Ismaelites and Shimites the hearers only what though the Jewes viz. the Professors that is Jewes outwardly Rom. 2.28 What if the adulterous generation by their partial narrow-brain'd and strait-hearted literal understanding censure and condemn the spiritual birth as adulterous heterodox erroneous because they themselves are such The story of the Ethiopian Noble Woman who brought forth a white childe though her self a Blackmore is well known She was judged an adulteress by the lying generation and her birth spurious and base Yet were there wise men who found the picture of Andromeda in her bed-chamber which she beheld in her conception and brought forth a white childe like unto it Nor do thou doubt but maugre the false judgement of this adulterous generaration there will be wise men who will be able to judge aright of of the spiritual birth and thy spiritual conception of it while thou and we all who are spiritually minded 2 Cor. 3. v. 18. behold as in a glass the glory of the Lord with his open face who is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of men and are translated into the same image from glory to glory even as by the Lord the Spirit 2 Cor. 3.18 The Lord by his Spirit vouchsafe such conception and spiritual birth unto us all And Moses called Oshea the son of Nun Jehoshua Numb 13. v. 16. Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not expressed in the name of Hoshea but he is called Oshea It is true Hierom leaves out the aspiration but his authority is not enough in a matter of such weight For although its bu◠h◠which some say is no letter yet the omission of it obscures the holy text and hides that excellent name which signifies a Saviour and that Saviour who was a principal type of the Lord our Saviour whole name therefore is here changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua that is The Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour as he who lively figured the true Jehoshua who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jehoshua is also called by the LXX and the book of Jehoshua is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Translators having here rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua why do they never turn that name so afterward but Josua surely though the Greek tongue cannot express the middle aspiration in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Greek Poet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet our English tongue can and ought to return it This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words and names This name is a most artificiall compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is the name Jesus Vocabula sunt rerum vehicula words are Vehicles which import and carry things with them By obscuring this glorious name Jehoshua the most significant and lively type of the Lord Jesus is obscured with it The ancient fathers and of later times Osiander and Castellio have written of this name and the composition of it But because according to that true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is his name and his name is himself as Moses gives example Deut. 28.58 That thou mayest fear that glorious and fearful Name The Lord thy God although we ought to esteem the Etymologie no less then divine it is the Energie vertue and power intimated in that Name which is here to be regarded in the change of Hoshea to Jehoshua That is the Divine Nature present with Jehoshua as the Lord promiseth Josh 1.5 I will be with thee I will not leave thee nor forsake thee Which promise or the latter part of it the Apostle enlargeth unto all who bear the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. v. 5. which its hard fully to express by reason of the many negatives I will not leave thee no I will by no means forsake thee In which name and power Jehoshua wrought all his great works lively prefiguring the wonderfull works which the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had doth and afterward should work who is Immanuel God with us Matth. 1.23 who is therefore said to be the son of Nun that is the Eternal God For so Jesus Christ yesterday to day the same also for ever Hebr. 13.8 But to evidence this type the more clearly he is called not only Jehoshua as here and elsewhere but also Jeshua Nehem. 8.17 which differs only in termination from Jesus This name was given Hoshea when he was to enter upon his office of discovering and saving the people from their enemies And the name of Jesus was given to our Lord when he entred upon his temporal dispensation and the reason of his name given by the Angel for he shall save his people from their sins their true enemies Matth. 1.21 Which if it were my business might be further made appear by particular Analogies between those nations and their Kings which Jehoshua subdued and those which the Lord Jesus hath conquered and proceeds to conquer in us which though a work of time yet is it well worth the labour But the work of Jehoshua was not only privative and destructive but also positive and edifying Having redeemed the people out of the hand of their enemies he distributed unto them their respective inheritance Which also is the work of Jesus the Son of of God and his essential Word the Word of his grace which is able to build us up and to give us an inheritance in all the sanctified ones Acts 20.32 Yea the Lord himself is that living principle of light life power and might by whom the people of God perform all their workes which he therefore is said to do in them Esay 26.12 Yea without whom or from whom being separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vine-branches from the stock we can do nothing John 15.5 Nor is it unworthy our observation that whereas the Apostle reckons up De industria studiously and purposely the examples of faithful men as from Abel Enoch Noah Abraham Isaac and Jacob and downward to the Prophets and what exploits they wrought by faith there is no mention at all made of Jehoshua nor is he once named who lead the people into the Holy Land fought so many battles conquered so many nations subdued the land yet is not Jehoshua mentioned by the Apostle in that large Catalogue of Gods Worthies Hebr. 11. The true Jehoshua who is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
from the face of the North which they turn towards the North and the Lord saith out of the North evil shall break forth upon all the inhabitants of the land If the face of the Pot figuring the evil be toward the North how can it come from the face of the North from which it is turned By reason of this judgement threatned to be speedily executed on all every person who should dare intrude into the Priests office which was afterward accordingly executed upon King Vzziah 2 Chron. 26.18 19. the sons of Israel cry out Behold we die we perish we all perish whosoever cometh any thing neer unto the Tabernacle of the Lord shall die Shall we be consumed with dying For which the Lord provides a remedy in the following Chapter Numb 18.1 7. This may justly terrifie all ungodly men from invading the office of the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul O procul este profani Hence hence ye profane rout Hereby the Lord declares the confirmation of the Priesthood unto the Tribe of Levi that is unto those who cleave unto him by faith and love of what Tribe soever otherwise they are And this might be intimated by the scattering of the Levites among all the Tribes as common to them all Gen. 49.7 Numb 35. And therefore all those whom the great high Priest the Prince of the Kings of the Earth hath loved and washed from their sins in his blood he hath made Kings and Priests unto God even his Father Revel 1.5 6. And therefore this business concerns thee and me and whoever are believers and lovers of our God For such as these are an holy Priesthood yea a Kingly Priesthood 1 Pet. 2.5.9 Let us begin betimes as the Almond tree first flourisheth and ever continue in our growth as that tree last sheds her leaves saith the Naturalist a figure of the dignity and duration of the spiritual Priesthood saith Philo Judaeus Let us not be too slow too tardy lest judgement hasten Remember whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond tree hath the name Jer. 1.11 12. Let us not continue still in the bud in the word of the beginning of Christ O ye trees of righteousness Esay 61.3 as the Apostle speaks Hebr. 6.1 but let us go on to perfection budding and flourishing and bringing forth ripe fruit even the fruits of righteousness which are by Jesus Christ to the glory and praise of God Gen. 47. v. 10. Phil. 1.11 The Almonds are reckond by Jacob among the best fruits of the land which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs of praise For such fruits of the holy Spirit most praise God He who offereth these he honoureth God Psal 50.23 and 63.4 And hereby we finde acceptance with the true Joseph What though we seem to our selves dry and barren and without sap of grace as he saith of his staff 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall never bring forth leaves and boughes nor shall it ever flourish more Alas can these dry bones live Can a Virgin the signe of barrenness bring forth a son With God all things are possible Lord be it unto me according to thy word Luke 1.38 Gal. 4.19 All things are possible to him that believeth and now is our salvation neerer then when we believed Rom. 13.11 By faith and love we are engraffed into the true Almond tree as the Apostle by like reason speaks of insition into the good Olive tree Rom. 11. There is as well a growth into Christ Ephes 4.15 Grow up into him in all things as a growth in him 2 Pet. 3.18 2 Pet. 3. v. 18. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Or rather according to the Greek text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Lat. in diem aeternitatis unto the day of eternity Amen All the best of the Oyl Numb 18. v. 12. and all the best of the Wine and of the Wheat the first fruits of them which they shall offer unto the Lord them have I given thee These words contain part of the Priests portion Against this translation lies some exception For as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn the best of the Oyl and the best of the Wine the word doth not signifie the best but the fat And although nor Oyl nor Wine nor Wheat according to our English idiom and property of speech can be said to be fat or to have fat in them which we rather appropriate unto flesh yet is there in all these a kinde of lentor unctuosity and clammy substance which may be said in a large notion to be the fat of all these Nor is the earth properly fat yet they make no scruple to translate the fatness of the earth Gen. 27.28 and the fat of the land of Egypt Gen. 45.18 Nor hath Wheat either fat or kidneys yet they doubted not though Pagnin did who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kidneys Granorum Granes to turn those words Deut. 32.14 The fat of the kidneys of wheat And what though the Targum here turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum or optimum the good or the best Ours profess to write a translation not a Paraphrase Nor yet will I deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since what is called the good of the land is presently called the fat of it Genesis 45.18 Only it had been to be wished they had herein followed most other translations especially the Bishops Bible which hath fat in the text and the chiefest and best in the margent Whereas on the contrary ours put the exposition the best in the text and fat the proper meaning of the word as very often elsewhere they cast into the margent 〈◊〉 for other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its true they are of general use yet 1. the former signifies rather new oyl and that which is new drawen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit splenduit to shine from the clearness and brightness of it But 2. as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however sometime rendred generally wine yet properly it notes new wine and most Translators so render it in this place So Luther Most so Piscator and all the Low Dutch Translations also the Spanish French and Italian Bibles Castellio also Vatablus Munster and Tremellius and the Tigurin Bible But herein our Translators are the more excusable because they had not any one old English translation whom they might have followed so far as I have yet seen 3. Howbeit it were to be wished that this difference were observed between the new and the old oyl and wine otherwise how shall we distinguish them in our English when they differ in the Hebrew as Prov. 21.17 He that loveth 〈◊〉
is most true Every good giving James 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every perfect gift is from above descending from the Father of lights James 1.17 1. By way of application I cannot here omit what Origen Procopius and Eusebius observe concerning this Star and Scepter that by the Star was intended the Divinity of Christ by the scepter his humanity and in the LXX instead of a Scepter shall arise out of Israel we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man shall arise out of Israel And the Star stood over him Matth. 2.9 as the holy Spirit in form of a Dove coming upon him Mat. 3.16 We read of many prodigious and presaging lights appearing before or at the births of some who proved eminent persons but nor any one nor all are comparable unto that great light that day-star which enlightens every man coming into the world John 1.9 Whom the Father gives for a light unto the Gentiles and to be his salvation unto the end of the earth Luke 2. v. 32. Esay 49.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light for the revealing and uncovering of the Gentiles who were enveloped and hidden in darkness Luke 2.32 as indeed we all are until the divine light shine unto us But however this observation be ingenious and there be a truth in the thing yet not in the word as being grounded on the LXX which turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man whereas the Hebrew word hath no such signification and therefore Symmachus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scepter as indeed it signifies 2. Note here the rise growth and increase of Christs kingdom in us from Jacob to Israel from a star to a scepter from light to strength Jacob is a type of the weak Church For a figure of this Jacob took his brother by the heel but was so weak that he could not hold him Gen. 25. Who shall remain unto Jacob Amos 7. v. 5. if thou increase the famine for he is small or little Amos 7.2.5 Israel is the strong Church the Church prevailing with God according to the etymologie of that name which the Angel gives him Gen. 32.8 Thy name shall be no more called Jacob but Israel Gen. 32. v. 28. For thou hast been a Prince with God and men and hast prevailed 3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom light strength light in the star and strength in the scepter These ye have together Psal 43.2 Thou art the God of my strength O send out thy light And 84.11 The Lord is a Sun and a Shield And 132.17 The horn or strength of David and the Lamp or light of his Anointed which Zachary understood of Christ Luke 1.69 Thus S. Paul calls Christ the power of God and the wisdom of God 1 Cor. 1.24 Both which are sometimes woven into one Phrase as when Christ is called the Sun and compared to a Gyant or strong man to run his course Psal 19. And he appears to S. John as the Sun shining in his strength Revel 1.16 And S. Paul coucheth both as closely when Rom. 13.12 he exhorts us to put on the Armour of light which in the next words he varies Put on saith he the Lord Jesus Christ v. 14. as the same thing Hitherto we have considered the two former Axioms 1. A part 2. Compared one with other In the same method let us proceed in handling the two following Whereof the former is That Scepter shall smite the Corners of Moab Wherein we have this Kings administration and government of his kingdom in subduing the enemies of it in particular the Moabites Wherein we must inquire 1. What are the corners of Moab 2. What it is to smite the corners of Moab 1. What are the corners of Moab Moab is here compared unto a building whereof the great strength lies in the corners as in Gods building which is his Church 1 Cor. 2.9 Christ is the chief corner stone Ephes 2.20 And accordingly the most of our English translations have corners or coasts but the Messiahs wars are not with buildings but with men And therefore by the same metaphore the Princes of Moab are called the corners of it So the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes which in the text are called corners and the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains or Leaders whence the Vulg. Latin hath Duces the Dukes so Luther and Piscator and the Low Dutch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both wayes And thus according to our Translators the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies principality and a beginning signifies also a corner as where they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel knit at the four corners Acts 10. v. 11. Acts 10.11 which Pagnin renders Quatuor initiis at the four beginnings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turnd He shall smite is properly he shall smite thorow and so it is rendred in the eighth verse of this Chapter He shall pierce them thorow with his arrows and here also in the margent So Arias Montanus and Pagnin so Diodati and Ainsworth Howbeit because the word is used both wayes I shall also speak of it in both senses What was here foretold was accomplished in the history by David the type of the Messiah who smote Moab 2 Sam. 8.2 What reason is there why the Lord 1. Smites the Princes of Moab 2. Why he smites them thorow 1. There is reason why the Lord smites them viz. Because they were enemies deadly enemies against Jacob and Israel 1. Enemies they were against Jacob but deadly enemies against Israel For Israel is the Church increasing with the increases and strength of God Col. 2.19 And therefore as the seed of God increaseth and thrives in us so doth Satans opposition increase also Whence we read in the Parable Mat. 13.26 That when the blade sprang up and brought forth fruit then appeared the Tares also And therefore Numb 23.7 Balac King of Moab saith to Balaam as he reports his words Come curse me Jacob and defie Israel which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balac desires curses against Jacob but cursings and bannings overcursings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supermaledictiones cursings over and over against Israel But why does Balac rage and inveigh more against Israel then against Jacob were not Israel and Jacob one and the same people T is true they were so but different degrees of the same people In the name of Israel is understood a perfect man one who prevails with God And therefore by how much the more strong and powerful he is by so much the more vehement impetuous opposition he may expect While a man is only as Jacob imployed only in inferiour actions and as yet weak for so Jacob is a figure of the Church in its weakness as Israel in its strength
every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
out Devils Matth. 12. An Argument which nor Satan who brought this Ranting principle from the bottom of Hell nor all his Ranters are or ever will be able to answer 3. Behold I give into thy hand c. The word here turnd Behold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See whereby the potency and strength of the enemy and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith See I have given into thy hand c. Thus Faith is Speratorum subjectio rerum demonstratio quae non cernuntur as Castellio well turns Hebr. 11.1 faith is the propounding or setting before our eyes things hoped for the demonstration of things which are not seen So potent subtil and malitious an enemy and power over him to subdue him being given into thy hand O Israel well deserves an Ecce Behold see I have given c. But I see no such matter saith weak Jacob. Not with thy bodily eyes this object is propounded unto thine eye of faith Nor can these things be made known unto us but by the Spirit of God We have received not the spirit of this world but the Spirit that is of God that we may know the things that are freely given to us of God 1 Cor. 2.12 And therfore when the Prophet Elisha's servant feared the army of the Syrians which compassed the City of Dothan round about Fear not saith Elisha for there are more with us then they who are with them and withal he prayes Lord open his eyes The Prophet Elisha and his servant were besieged with an army of Syrians Pride and deceit and the curse due to these these are Aramites or Syrians and these compass Elisha that is God the Saviour and his servants yea Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besieging us in every circumstance Hebr. 12.1 If we be in Dothan in the Law if Elisha be with us there are more with us then are against as They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast a trench about themselves as the LXX turn Prov. 28.4 2. Begiu possess contend with him in battel Hitherto we have heard the three prepuratory Exhortations and their perswasives and motives inducing to the war Come we now to those Exhortations which we may call executory And they also are three Begin possess contend with him in battel 1. Begin This word sometimes imports no more then the act it self which one is said to begin as it s said of our Lord He began to say Luke 12.1 that is He said Matth. 16.6 He began to cast out Mark 11.15 that is He did cast out Matth. 21.12 Sometime it signifies the entrance and first part of the work as he that hath begun a good work will finish it Phil. 1.6 And thus it may be a general exhortation enlarging it self to all the rest as the entrance and first part of them Begin to arise begin to take your journey begin to pass over Arnon to possess to contend with him in battel 1. Hence it appears that after all the precedent exhortations to arise from sin to righteousness from death to life men are prone to lie still in sin and iniquity After exhortation to take their journey toward the spiritual land men are rather inclined to stay at home in the flesh After exhortation to pass over the River Arnon they had rather be still children in Kadeshbarnea After the Lords free donation of Sihon the Amorite King of Heshbon and his land into our power and his evidencing this to our faith men hardly believe any such thing possible And therefore the Lord yet stirs us up Begin arise begin take your journey begin pass over the river Arnon 2. Hence it s also evident that the work of salvation is not suddenly finished or in a short time since so many exhortations are needful thereunto and the work as yet not done 3. According to the measure of grace vouchsafed unto us there ought to be a suitable complying and endeavour to walk worthy of that grace The Lord saith he hath given Sihon and his land unto Israel and v. 31. See I have begun to give Sihon and his land before thy face therefore arise take your journey therefore begin thou to possess it Behold here a figure of the mutable and inconsistent estate which is represented unto us in the spiritual childehood The people lingred and continued in their unsetled condition without any progress or going on Whence it is that Moses tells us that these things befel the people in Kadeshbarnea Deut. 1. That is Sanctitas filii instabilis the unstable holiness of the son or childe or rather the sanctity and holiness of moveable changeable and unsetled purity such as is that of the childe Ephes 4. as I have formerly shewen And if we look upon the present state of Christianity we shall finde most-what such a kinde of instability and unsetledness among men The second book of Esdras is a Prophetical history of times then to come Among other predictions we finde this 2 Esder 15.14 15 16. 2 Esdr 15 v. 16. Wo to the world and them that dwell therein For the Sword and their destruction draweth nigh And one people shall stand up to fight against another and swords in their hands And there shall be sedition among men and invading one another They shall not regard their Kings nor Princes and the course of their actions shall stand in their power What our Translators turn Sedition is Inconstabilitio which is rather to be rendred unsettlement or instability How true that prophesie is may appear to any who shall impartially take a survey of the Christian Church now for many years especially in this our nation 1. Hence they are justly reproved who lie still in their fall set not forth nor begin their journey but abide on the other side Arnon Yet O wicked imagination how hast thou covered the whole face of the earth even these men think they are come to their journeys end Sihon the Amorite King of Heshbon who roots out the good thoughts and implants evil in their room he bewitches them and perswades them that they have built goodly castles of assurance in the air when they have not yet laid the foundation they have not yet begun the work that they have climbed up to the top of Jacobs Ladder when indeed they have not yet set their foot on the first round They are fully assured and certain of their salvation before they have denyed themselves taken up their cross and followed their Saviour These indeed have begun their journey but they have begun at the wrong end 2. Justly also are they hence blamed who although they begin well with good thoughts good wills good purposes yet proceed not continue not in their course well begun Ye did run well saith S. Paul to the Galatians Gal. 5.7 These he calls his little children cap. 4.19 And whereas many in that state pretend infirmities
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
joyn'd and continued unto him as one with him 1 Cor. 6.17 He that is joyned unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatus glued as it were and intimately united unto the Lord he is one spirit the Syriac adds with him And therefore it must needs be irksom and painful to part from him as a bone dis-joynted and parted from its bone so the word in Jer. 6.8 signifies as the Translators acknowledge in the margent and it is so used Gen. 32.24 And indeed it most concerns us and in all reason we should be most sensible of it when our soul is dislocated and out of joynt and so it is when the Lord departs from it because we have first departed from him And therefore he complains Ezech. 6.9 I am broken with your whorish heart that hath departed from me And therefore the Lord out of his great love seems sensible of such paines as accompany dis-joynting or wounding or breaking of the body part from part Wherefore the Lord out of intense love exhorts us Be instructed or corrected or instruct thy self O Jerusalem Ne avellatur anima mea so Arias Montanus turns it lest my soul be violently pluckt away from thee as unwilling yet forced by thee to depart from thee And what will come of it lest I make thee as a Desart a wasted desolate land not inhabited These words must not depart from thy heart all the dayes of thy life Thou hast no warrant to neglect the heeding of thy self or keeping of thy soul no not one day of thy life The reason is 1. Our God is the God of all our times all our dayes 2. His words are the words of this life Acts 5.20 Be exhorted O Israel only to take heed to thy self and keep thy soul diligently lest thou forget the words which thine eyes have seen and lest they depart from thy heart all the dayes of thy life Solomon having exhorted his son or disciple to heed his words and give attention to his sayings Prov. 4.20 well knowing the common guise of hearers to let what they hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or drop like water thorow a riven dish as that word properly signifies Hebr. 2.1 he adviseth his son to beware lest the wicked cause these words to depart from his eyes For so the word is in Hiphil and requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood out of the verse before Prov. 4. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne recedere faciant let not the wicked cause them to depart from thine eyes but that he keep them in his heart as an hidden treasure laid up in the midst of his heart as most dear unto him This keeping of them will not be in vain for they are words of life to those who finde them v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Receipt or received doctrine as he calls it ver 2. of of that Chapter it s a Catholicon an universal medicine its health to all their flesh Which is literally and really true for the healing doctrine of the Word 1 Tim. 1. v. 10. as the Apostle calls it 1 Tim. 1.10 not only restraines the concupiscible from all excess and riot from all surfeting and drunkenness from all chambering and wantonness all foolish and hurtful lusts which betray the soul unto these exorbitancies but it moderates also the passions of the irafcible as anger fierceness indignation desire of revenge vain fears vain hopes Which spiritual maladies the learned Physitians in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly declare to be the causes of many bodily diseases But though the words of wisdom be attended unto though laid up in the heart yea in the midst of the heart yet unless the heart it self be well kept we are in danger to forget the words which our eyes have seen and they will depart from our heart To prevent so great an evil its needful that we learn an Art of memory a method and way to keep these words For certainly by corrupt nature we are not able to keep them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that hinders must be removed and some positive helpful means used 1. As for the former I shall name some impediments of the natural memory and the removal of them with Analogy unto spiritual hindrances and removal of them also The corrupt animal spirit hurts the natural memory And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen One ye read of in Mark 1. Yea Mark 5.2 there 's a whole Legion of them in one man who dwels in the tombs even in dead works He cannot be bound with the bands and fetters of the Law but he breaks them and casts them away Psal 2. Such unclean spirits ye read of who have destroyed the memory of God and his Word extreamly in these last dayes Revel 16.13 14. Jer. 23.14.27 How needful therefore is it to discern of the spirits whether they be of God or not 1 John 4. 2. The Physitians say Delirium phrenitis causat oblivionem when the reason is lost the memory is lost 'T is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide and rudder of the soul The Prodigal for this reason forgat his fathers house as it is evident from hence that afterward he is said to come to himself Luke 15. 3. A third hurt of the memory is said to be negotiorum moles incombrance with many businesses Mark 4.19 the cares of this world and the deceitfulness of riches and the lusts of other things choak the word And therefore the Apostle exhorts us to lay aside every weight and the sin that besets us in every circumstance Hebr. 12.1 4. That which they say helps the natural memory hurts the spiritual namely images For experience hath proved that hereby forgetfulness of God and divine things hath crept into the Church of God Hereby the antient people of God were extreamly deceived They made an Idol to help their memory of God and thereby the lost it Psal 106.19 20 21. They made a Calf in Horeb and worshipped the molten image c. Then followes they forgat God their Saviour And it is a vain impiety to set men to look Pictures and Images of God the Father Son and Spirit which draw down the thoughts from conceiving a-right of God to be a Spirit unto corporeal and sensible things 2. Come we to positive helps Certain it is Quae curamus meminimus Those things which we take heed unto and take care of those even when we are old we remember especially when we fasten them in our souls by meditation on them day and night Psal 1. They are wont to preserve the natural memory with certain ointments applyed to the head Such a spiritual unction we receive from the holy One 1 John 2.20 which remembers us of all that ever we
the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well
considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many
delivering He who is offering praise shall honour me and I will cause him to see into the salvation of God who is disposing or ordering his way Psalm 50.21 22 23. But away with false and hypocritical pretences of love It s a pure and holy love which the Lord intreats of Israel 3. And it is the Lords third Request unto Israel that we love the Lord our God and a most just and reasonable Request it is Of which I have elsewhere spoken more fully as also of 4. The fourth Request That we serve him with all our heart and with all our soul Now as the first and second Request make up the first service of God viz. the service of fear Exod. 20.20 out of which we walk in all the wayes of the Lord so the third and fourth Request of the Lord contain his last and greatest service his service of love From the consideration of both the services take notice that the service of love doth not make void the first viz. that of fear For there is a Copulative that unites them to fear the Lord and to love him But the time will come when the service of love shall cast out the fear 1 John 4.18 viz. that fear which hath torment or punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for the filial and reverential fear that endures for ever Psal 19.9 And although love be perfect and though that which is perfect be come though the spirits of men be made perfect and perfectly partakers of the divine nature yet none of these no not all these together can make the creature its Creator Although the will of God be done perfectly in earth even as it is done in heaven yet this standing compleat in all the will of God this running the way of Gods Commandements this perfect following of God cannot equalize the creature to its Creator as some have vainly imagined The two later wheels of the Chariot though they run as fast as the two former yet can they never overtake the former SER. XIV they must still follow they must ever come behinde TThe Lords fifth and last Request unto Israel is to keep the Commandements of the Lord and his Statutes The fifth and last Request though it differ formally from the rest yet it summarily containes all the former Thou shalt keep the Commandements of the Lord thy God to walk in his wayes and to fear him Deut. 8.6 And it is indeed as reasonable and just a Request as the other are For obedience unto all the Commandements of God proceeds from the two fore-mentioned principles fear and love Whence it is that the keeping of Gods Commandements issueth sometime from fear as Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandements Or according to the Vulg. Latin Finem loquendi pariter omnes audiamus Let us all a like hear the end of speaking Or rather according to Pagnin the end of every word hath been heard Wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End is a Capital letter importing the End at which the whole word aimeth under the first dispensation the service of the fear of the Lord viz. that out of that fear of the Lord we should keep his Commandements Sometime the keeping of Gods Commandements is said to proceed from Love So Deut. 5.10 the Lord saith I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing mercy to thousands to the lovers of me Deut. 5. v. 10. and keeping my Commandements As Israel is loving God and keeping his Commandements so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him and keeping his Commandements And as Solomon said of the first dispensation that the End of every word hath been heard 1 Tim. 1. v. 5. Fear God c. So S. Paul saith of the third Dispensation 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandement is love out of a pure heart and a good conscience and faith unfeigned I put the note of diveristy But answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom Arias Montanus Pagnin and others have done whereby a diversity is put between the effect and end of fables endless Genealogies and the Commandement of God they minister questions but the end of the Commandement is love Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very small word yet it is of very great power which suspends the understanding as the little Echeveis or Remora stayes the course of a Ship though under sail saith Aelian Yea and oftentimes it is no less then Totius negotii cardo the Hinge of the whole business as the learned Logician knowes And therefore it should not be rendred copulatively as yet our Translators have done in the New Testament I believe more then one hundred times These two services of fear and love the Lord so countenanceth that he is styled after their names So what Laban calls the God of Isaac Jacob calls the fear of Isaac Gen. 31.29.42.53 But whereas he is here so named with relation and application unto Isaac SER. XV. we finde him called absolutely The Fear Psal 76.11 Psal 76. v. 11. Vow and pay to the Lord your God all round about him let them bring a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to The Fear which in the former part of the verse is called The Lord. Thus he so honoureth the service of love that he is styled absolutely by the name Love 1 John 4.8 And again v. 16. God is Love And therefore S. Augustin affirms that every good work proceeds from these principles Ad omne rectè factum Amor Timor ducit Love and Fear leadeth to what ever is rightly done 6. Hitherto we have heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords five Requests unto Israel in so many divine Axioms Come we now to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords requesting these of Israel The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to intreat ask petition for desire Yea it imports the lowest degree of petitioning as to beg Prov. 20.4 It s commonly used when men petition for any thing of God as 1 Sam. 1.17.20.27 12 13. and often elsewhere Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a petition put up unto God Job 6.8 Psal 20.5 This word our Translators turn here by Require What doth the Lord Require of thee Which is not properly rendred as may appear partly by what hath been alrready said partly by the distinct significations of words which seem equipollent but indeed in their use much differ one from other The Latin Criticks distinguish peto posco and postulo thus 1. Petimus prece we entreat and desire by prayer And it is commonly the act of an inferiour who intreats and petitions for some thing by prayer of his Superiour and the foot of a Petition is therefore called the prayer of it 2. Poscimus pro imperio we command
the Lord thy God turn'd the Curse to a Blessing Deut. 23.5 that ye may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitias the righteousnesses or mercies of the Lord. What though the Aramites the Syrians curse yet bless thou Psal 109.28 and thou shalt obtain a blessing Psal 21. v. 6. yea a double blessing For there is a double blessing pronounced by the Lord Jesus who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessings Psal 21.6 upon his persecuted ones Mat. 5.10 11 12. For as we are called unto suffering so likewise are we called unto a blessing to a double blessing for our sufferings 1 Pet. 2.20 21. that we render not evil for evil or rayling for rayling but contrariwise blessing knowing that we are hereunto called that we should inherit a blessing 1 Pet. 3.9 which the Lord vouchsafe to all his persecuted ones through him who is the Blessings and Son of the Blessed Jesus Christ our Lord But if thine heart turn away so that thou wilt not hear Deut. 30. v. 17. but shalt be drawen away and worship other gods and serve them I denounce unto you this day that ye shall surely perish Ver. 15. Moses sets life and good and death and evil before us 1. Life and good if we love the Lord our God to walk in his wayes and keep his Commandements and his Statutes and his Judgements c. 2. Death and evil if our heart turn away and we shall be drawn away and worship other gods and serve them c. I read the words according to the Hebrew text thus If thine heart turn itself away and thou wilt not obey and thou be driven away and worship other gods and serve them I denounce unto you this day that perishing ye shall perish that is by little and little or by degrees ye shall perish This text may be considered in it self absolutely or with reference to the words before injoyning the love of God and walking in his wayes But if c. The words are a serious commination denuntiation or threatning of judgement upon condition and supposition of sin 1. In aversione turning away not hearing not obeying 2. In conversione turning-to being driven away to worship other gods and serve them Now because in every serious conditional threatning a possibility of offending is supposed the Antecedent of this connex or conditional Axiom will afford us these divine Truths 1. That its possible the heart may turn it self away from God 2. That the people of God may not hear or obey God 3. That they may be driven away from the true God 4. That they may worship and serve other gods 5. That they may be so driven from the true God that they may worship other gods and serve them 6. If the heart turn it self away if the people of God obey him not if they be driven away and worship other gods and serve them the Lord denounceth unto them that perishing they shall perish 1. The heart may turn it self away from God So or to the same effect all Translations that I have seen render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart is sometime taken more specially for the affective part of the soul and so it is distinguished from the minde and from the will Matth. 22.37 Sometime it s taken more generally for all the parts of the soul and the whole inward man all that is within us Mark 7.21 22. compar'd with Matth. 15.19 20. We may understand the heart here largely as the affective part following the dictate and determination of the understanding The reason of this is evident 1. From the precedent words where life and good and death and evil are set before us whereunto the heart may indifferently turn it self And 2. the Lord having made man after his own image Ecclus 15.17 left him in the hand of his own counsel Ecclus 15.14 17. Before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is life and death and whether him liketh shall be given unto him 1. Hence it appears that the heart is Vertibile principium a mutable a changeable principle 2. The heart may decline may turn it self away even from the Summum Bonum even the chief good while it is Non clarè cognitum not yet clearly understood Hence we may note a decision and determination of that great question controverted by Philosophers and Divines concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principale or as Tully calls it Principalus that supream and principal part of the soul I shall not name the manifold opinions of the Antients Many with Plato have thought it to be in the Head which therefore is called Arx totius corporis regia capitolium Others with the Stoicks rather place it in the heart and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Laertius Which Plutarch renders and explains thus The Stoicks say That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the rational which saith he is in the Heart 2. T is possible the people of God may not hear or obey The word here used signifies both but being applyed to the heart the hearing of that is obeying as it should here have been rendred and elsewhere though our Translators turn it to hear as Eccles 5.1 Eccles 5. v. 1. Be more ready to hear that is to obey then to give the sacrifice of Fools which is parallel to 1 Sam 15.22 To obey is better then sacrifice Hos 6.6 and in many other Scriptures That this is possible its evident by the complaints of all the Prophets and needs no proof Come we rather to the next Axiom which hath somewhat more difficulty 3. The people of God may be driven away from him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to be drawn away as it is here turn'd but to be driven away Deut. 22. v. 1. And so our Translators themselves turn the word Deut. 4.19 and 22.1 Thou shalt not see thy brothers Ox or his Sheep go astray the word is the same we have in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulsos so Arias Montanus driven away So Vatablus turns the word here Impulsus driven so Tremellius so Pagnin Munster hath Expelleris if thou be driven away How comes this to pass Doubtless by misapprehensions of God whence men conceive false and erroneous opinions of him So the Disciples were affraid when they saw Jesus walking on the Sea and said He was a Spirit or rather indeed a fansie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14. v. 26. Matth. 14.26 Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness But more of this anon 4. It s possible that the people of God may worship and serve other gods Wherein let us inquire 1. What these other gods are and what it is to worship and serve these other gods The other gods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
himself a glorious Church not having spot of deformity or wrinkle of the old man or any such thing but that it should be holy and without blemish Ephes 5.25 26 27. But I have contracted long customary sins and am even woâ—ded in them Nullum tempus occurrit Regi No long time can prescribe unto the King Christ but that he may cleanse his Spouse But alas Long custome is another nature mine habitual spots are as indelible and fixt in me as blackness in the Ethiopian and spots in the Leopard And can the Ethiopian change his skin or the Leopard his spots Jer. 13. Thou complainest very much of thy sin but deal faithfully between God and thine own soul would'st thou indeed be cleansed from it We read that a blinde man cryed after our Lord Jesus thou Son of David have mercy upon me and again Jesus thou Son of David have mercy upon me nor could the people make him hold his peace Mark 10.50 51. He is brought unto Jesus And he ask'd the blind man what would'st thou that I should do unto thee A strange question For what else what greater boon could the blind man desire then that he might receive his sight Our Lord well knew that many love darkness more then light He knew that some men love the lusts of their eyes better then their eyes And for like reason when a certain man lay at the pool of Bethesda thirty and eight years Jesus saw him and knew that he had been now a long time in that case yea though he knew all this yet he saith unto him wilt thou be made whole Certainly our Lord Jesus knew right well and foreknew that many then were and would be in aftertime yea and are at this day who have had their infirmities as long yea longer then that man So they call their habitual sins their infirmities which they love so well that they desire not to be made whole Therefore our Lord inquires into the mans will For without the mans will Christ may will and no cure be wrought I would but ye would not Matth. 23.37 But with the mans will the greatest cure may be wrought even of habitual and customary sins Jer. 13.23 The peoples sins were as fixt as blackness to the Ethiopian and spots to the Leopard And these spots the foulest adulteries neighings leaudness of whoredom and abominations on the hills in the fields c. Those spots were of the deepest die yet the Lord required of Jerusalem onely her will toward the cure of them Wilt thou not be made clean When shall it once be Be we exhorted to keep our selves unspotted from the world It s a part of the pure religion and undefiled James 1.27 So shall we be the sons of God and have his characters his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his marks upon us even his mark of love even unto enemies Mat. 5.44 His mark of mercy and pity Ecclus 4.10 Blameless and harmless or sincere or simple the sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immaculati without spot so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot in a crooked and perverse nation or rather generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. v. 15. as they render the word in the text Phil. 2.15 That 's the third and last Axiom They are a perverse and crooked generation This is the result of their corruption and depravation their spot and their stain This corrupt and spotted people are a perverse and crooked generation Let us inquire into the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an age or time while men live successively in the world whence is Durare to continue in the Latin By the same word also the men of an age are understood by Synecdoche as in this place So the Lord saith to Noah I have seen thee righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this generation that is in this age and among these men Gen. 7.1 And that was a very crooked and perverse generation and so was that of which Moses here speaks These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their metaphorical sense as here used have like signification one to other and both import subtilty oblique crooked and perverse dealing among men Howbeit they have their difference for the former signifies oblique and crooked which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crooked generation The later imports the same crooked generation to be perverted and depraved and accordingly t is rendred by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse generation But although the words have like signification of wresting writhing depraving yet should not the Translators have inverted and perverted the genuine order of the words as they have done unless thereby they intended an elegancy turning them perverse and crooked instead of crooked and perverse generation which errour they corrected Phil. 2.15 Where we have the same words in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the midst of a crooked and perverse nation or rather generation The two former characters of this wicked people do not necessarily imply a spreading beyond themselves He corrupted himself not another so the Chald. Paraphrast and their spot it s not said that it infects another But when this people are called a crooked and perverse generation the Hebrew words import craft and subtilty to circumvent and deceive others so Mich. 3.9 They make crooked what is straight which elegant opposition is lost in our Translation In the later word the metaphore is taken from Wrestlers who by turning and winding their bodies endeavouring to supplant and overthrow others the Wiseman describes such a perverse generation Prov. 4.16 They sleep not except they have done mischief and their sleep is taken away unless they cause some to fall But since both these words signify crooked and are accordingly rendred by the LXX the former in the text and elsewhere the later Prov. 8.8 it s needfull that we inquire what 's here meant by crooked Privations are known by their habits and deprivations by their integrity and soundness That therefore we may know what 's meant by crooked we must know what is straight because Rectum est judex sui obliqui what is straight discovers it self and what is crooked That 's straight and right which inclines to neither part as a straight line lies even between two termes as a straight way inclines neither to the right hand nor to the left as we read it described by Moses Num. 20.17 Deut. 2.27 The rule of this Rectitude is the word of God which is Right Psal 19.8 and 33.4 And his word is conformable to himself who is right Deut. 32.4 In this rectitude and uprightness the upright God made and set man at the first Eceles 7.29 Hence we may understand what is obliquety and crookedness namely an aversion and deflexion from that original straightness rectitude and uprightness in our God And this crookedness
chastens sin and moves us to confess sin that Truth is not in us I have shewen hitherto 1. Of whom these worde were not properly spoken 2. Were figuratively spoken 3. Of whom they were truly spoken They were not properly spoken of S. John or his fellow Apostles as I have proved by reasons I think demonstrative they were spoken figuratively by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were spoken to the spiritual little children who no doubt are principally here meant But there is no divine birth so much opposed as this and that by all sorts of Christians unlearned and learned And the reason is The evill one well knowes that if such a state be beleived possible wherein all sin being subdued men may performe exact obedience unto God such as that estate is whereunto S. John and his fellow Apostles had attained well he knowes that his kingdom would be toward an end And therefore he hath endeavoured mainly and made it his work to perswade men that it is impossible but that they must have sin while they live in this world And if it be beleived to be impossible who will go about it As who will endeavour to fly Since no man hath power by nature so to do And who will fly youthfull lusts according to the Apostles counsel Who will fly from sin as from a Serpent as the wise man advises us if he be perswaded that there is no spirituall power given him from above so to do By this meanes all exhortations admonitions c. Shall be in vaine if men be perswaded before hand that it is impossble for them to be obedient thereunto but the evill one hath in all ages endeavoured to win to this perswasion of impossibilitie learned men and men of reputation for pietie and holyness of life For by corrupting those he gaines multitudes unto his party by their authority Ye remember how the evill Spirit plotted mischeife against Ahab and all Israel I will saith he be a lying Spirit in the mouth of all the prophets Thus when Tan the dragon the old Serpent is joyn'd to Levi become Leviathan as I have shewen formerly then he does all his mischeif Let them two alone to deceive all the world Thus of old he got in with Peter as our Lord Jesus discovered him When Peter had disswaded our Lord from his death Matth. 16.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ turned with a countenance composed to severity as that word signifies he said unto Peter even to him whom he had called Blessed ver 17. Get the behinde me Satan He who gives us such counsell acts the devills the enemies part under the vizard of a friend He is an offence unto us and causeth us to stumble in the narrow way of mortification which leadeth unto the perfect life And Satan having so far prevailed with Peter he doubted not to give the on set upon some though less pious than he yet of greater esteem in the Church for piety and learning also And therefore one of the Antients of great name wrote unto Pope Innocent who had greatest power in the universal Church to advise him That it was altogether impossble in this life to be without sin But let us hear his reasons and answer them His first and principal reason is Because saith he all men ought to pray Forgive us our sins as we are taught in the Lords Prayer to say Forgive us our trespasses c. And if we pray for forgiveness of them we must be guilty of them I answer our Lord Jesus teaches us to pray for forgiveness of sins not only in particular but also in general For although our sin and failings be many by reason of our ignorance and weakness while we are yet spiritual little children and babes in Christ and the Lord be gratious unto us and vouchsafe the forgiveness of them 1 John 2.12 yet the plenary and full remission of sins is given upon the ratifying of the new and second Covenant Jer. 31.31 32 33 34. and 33.8 Hebr. 8.8 13. In which places the last clause of the Covenant is the remission of sins as being last accomplished This was figured by the Jubile as it is spiritually interpreted Esay 61.1 2. liberty to the captives c. Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Brother and Redeemer applyes it to himself Luke 4.18 21. This day saith he this Scripture is fulfilled in your ears as he who redeems us from the service of sin and restores us unto our spiritual inheritance remitting the sin and removing it from us which is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Jubile is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX above twenty times Levit. 25. 2. Besides we must take special notice here that our Lord taught his Disciples to pray this prayer while they were as yet but spiritual children and had not as yet received the holy Ghost and while they were yet subject unto many failings and therefore our Apostle saith 1 John 2.12 I write to you little children that your sins are forgiven you through his Name And therefore how ever the Apostles Disciples might possibly use the Lords prayer while the Lord Jesus was with them and before they had received the holy Spirit yet after they received the Spirit we do not read that any one of them used it And although S. John in the text say that if we say we have no sin c. and teach us confession of sin yet is that onely figurative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of condescension unto us because he with his fellow Apostles had fellowship with God and Christ which no man can have who walk in darkness as our Apostle reasons v. 6. 3. Our Lord does not command his Disciples to use that prayer alwayes but he teaches them to pray for remission of sin both in part and plenarily until they have obtained it And in reason when they have obtained what they prayed for why should they longer pray for it Now the Lord Jesus hath promised that whatsoever we ask the Father in his Name he will give us If therefore we ask remission and forgiveness of sins in his Name we shall obtain what we pray for But when Without doubt in the time of this mortal life For in the life to come we neither read of prayer for forgiveness of sin nor of any sin then forgiven Obj. 2. If such a state were attainable as to live without sin then might the Law be fulfilled I answer And must not the Law be fulfilled Matth. 5. compare ver 17. and 18. with 19. But what hinders but that the Law may be fulfilled by the power of Christ and his Spirit For what the Law could not do in that it was weak through the flesh God sent his Son c. Rom. 8.3 that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Obj. 3. There is a perpetual strife
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
In which words are these general parts 1. The Israelites provision for their flesh and satisfaction of their lusts 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts 3. The Burial and Monument of those who so lusted In the peoples provision for their lusts we have their two acts contained in two sentences 1. He that gathered least gathered ten Homers 2. They spread them abroad for themselves round about the Camp 1. In the former we must inquire First What they gathered Secondly How much 1. What they gathered ye read was what God sent ver 31. Quailes from the Sea 2. How much He who gather'd least gather'd ten Homers That we may know the quantity of the Homer we must know that there may be an adequation of all measures among all Nations it hath been the custome to measure by somewhat which in Nature varies not as artificial measures do or may do The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log contained 6 Eggs their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab 4 Logs that is 24 Eggs. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum 6 Kabs Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3ª Sata which Epha is the nearest to our Bushel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer contained ten Ephas Ezech. 43.11 We have now found the quantity of an Homer An Homer containes ten Bushels Every one who gathered least gathered ten Homers What a vast number of Quailes according to this account must every man gather He who gathered least gathered ten Homers that is one hundred Bushels of Quails That the Lord gathered together such a numberless number of Quails was miracle enough The Translators had not need to create any miracle to be wrought by the people And what would they do with them It would yet be another miracle that they should keep sweet until they were eaten Yet further if he who gathered least gathered ten Homers that is an hundred Bushels how many Homers gathered he that gathered most To put an end unto this disquisition we must know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only that vast measure before mentioned but also an heap and in this signification we read the word used Exod. 8.14 which no doubt had been more fit for this place He who gathered least gathered ten heaps Take notice of mans large appetite whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Homers those vast measures so called or only heaps it was too great a proportion for one man to gather ten heaps or Homers Make no provision for the flesh unto lusts The sense is full so Rom. 13. v. 14. and better expresses the Apostles meaning without two needless supplements For no doubt moderate provision may yea must be made for the flesh if the Apostle be constant to himself Ephes 5.29 Ephes 5.29 For no man at any time hath hated his own flesh but nourisheth and cherisheth it It is an honest speech of Seneca Fateor corporis nostri nobis insitam charitatem fateor hujus genere tutelam non nego indulgendum illi serviendum nego Epist 13. I confess we must favour our bodies but I deny that we must serve them And he gives reason there we ought not to live for our bodies sake but because we cannot live without our body Your business is about the Quails to provide meat for the body my business is about the Manna to provide spiritual nourishment for the soul Wo to me if I keep not under mine own body while I endeavour to nourish your soules And wo to you if ye overcharge your own and others bodies and neglect your own soules Wo to us all if we long for the Quailes and despise the Manna For Nimia carnis corporis cura magna animi virtutis est incuria too much care of the flesh and of the body is a great carelesness and neglect of the minde and vertue could the Philosopher say 2. They spread them all abroad for themselves Take notice of this peoples unbelief The Lord had made them promise of flesh for a whole moneth together ver 20. and they make provision every one for himself as if every day were a moneth He who gatherd least gatherd ten heaps how many gatherd they who gatherd most If we condemn this people how can we justifie our selves Our Lord commands us to pray for our daily bread and that we take no care for tomorrow what we shall eat and what we shall drink Yet our provision commonly made is for our childrens children to the third and fourth generation as if God were our God only and not the God of our seed Moses here presents us with an history of things done in that age which in after ages were and are done over and over There is in man an appetite that 's infinite which being implanted in mans nature by God himself it cannot be in vain And since the whole world and all creatures in it are infinite and cannot all of them latiate and fill an infinite desire it remains that either God made us this soul and this appetite for himself to fill or that it should be empty ever desiring and never satiated never satisfied and so that God should make it in vain which is absurd and contrary to that known rule that God and nature make nothing in vain Consider this O man And turn thine infinite desire toward the infinite God who alone can fill it This desire having lost its guide right reason which is subject to the law of God it rambles up and down among the creatures seeking here and there for satisfaction hunting like Esau in the field of this world for savoury meat Eccles 6. v. 9. which the wisdom findes only at home This is the wandring of the soul and the breaking of the spirit Eccles 6.9 In this scrutiny and search the Lord though forsaken yet forsakes not us but in our Wilderness he drops down his Manna his bread of life his Angels food his Word A food that hath in it the delight of every taste saith the Wiseman which yet the people despised 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth the wrath of the Lord was kindled against the people c. The reason why the Lord smote the people with a very great plague may well be inquired into It seems to be contain'd in the first verse of this Chapter where it s said that the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi murmurantes Our Translators turn it in the Text The people complained but in the margent they were as it were complainers The meaning is they were like those murmurers and complainers described ver 4. the mixt multitude who went up with Israel out of Egypt The people had first complained and were punished with fire ver 1
〈◊〉 〈◊〉 〈◊〉 Samaritana versio per ipsa pudenda transadegit Quam Tralatores nostri partem honestè ventrem appellarunt Uti mirum non sit locum turpitudinis muliebris quem R. David vocat eidem lupanari nomen indidisse in quo lupanare confortium exercetur Ita prostibulum nominat Ambrosius quod consistorium publicarum libidinum Tertullianus Nor is it unworthy a critical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stews or a Brothelhouse hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cavare whence our English word Cave Confodere Execrarâ— to make hollow to dig also to curse because as a very good Critick observes and thence infers Lupanar est cavea execrabilis An Harlots house is an execrable Den. According to which Tertullian very fitly Benedictus status apud Deum crescite in multitudinem proficite Excessus verò maledictus adulteria stupra lupanaria It s a blessed state in Gods account Increase and grow into a multitude But the excess is accursed adulteries fornications Brothelhouses The result of all which is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn a Tâ—â—t is to be understood what the prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harlots house Jer. 5. v. 7. Jer. 5.7 Which our Translators render in the plurall they assembled themselves by troops in the harlots houses whereby they wrong not onely the holy Text but also the Jewes nation and that even then when they were ripe for judgment when yet the Prophet charges them but with one harlots house How odious yea how abominable are such places and practises to every chast soul yea even of him who is Modestè nequam not yet desperately wicked As being that sin which though it begin with pollution but of one person yet spreads it self to the defilement of the whole community as the Lord implies Levit. 19.29 Do not prostitute thy Daughter or rather do not prophane thy Daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be holy to the Lord both in body and in spirit 1 Cor. 7.34 Levit. 19. v. 29. to cause hir to be a Whore lest the land fall to Whordom and the land be filled with wickedness Levit. 19.29 And a propotionable judgment followeth it No portion of God from above All the portion is from beneath even a fire that devours to destruction and roots out all increase Job 31.1 12. Yea the Lord frustrates that end which these leud practises aim at they shall die childless Levit. 20.20 Prov. 7. v. 27. The harlots house is the way to hell going down to the secret or inner Chambers of death Prov. 7.27 All this a man may hear and know and believe and flatter himself as if he were a guiltless person when yet he himself hath in himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brothel-house and stewes which he hates and abominates without him For from within out of the heart of men Mar. 7. v. 21 22 23. proceed evill reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulteries fornications murders thefts coveteousnesses wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit lasciviousnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill eye blasphemy pride foolishness All these evill things come forth from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defile the man So that all these are in the heart according to the French proverb What ever comes out of the Sack was in the Sack And therefore the heart is the Forge and work-house of wicked imaginations plots counsells and devices The heart is a slaughter-house wherein the wicked one slayeth the innocent Psal 10.8 The heart is a Den of thieves The heart is an arrant Brothel-house wherein its possible that a man may be an adulterer and fornicator yet not know a woman and the like may be said of the woman in regard of the man Our Master Christ teacheth us this Doctrin Matth. 5.28 I say unto you that every one looking upon a woman to lust after hir hath committed adultery with hir already in his heart Matth. 5. v. 28. Gen. 12. v. 17. Yea and sometime the Lord punisheth the lust when it hath proceeded no farder then the heart as Gen. 12.17 The Lord plagued Pharaoh with great plagues and his house for the matter or busynes of Sarai Abrams wife This is so consonant unto sound reason that the very lascivious Poet himself could say Ut jam servâris bene corpus adultera mens est Omnibus exclusis intus adulter erit Though well thou keep thy body yet thy soul When all are shut out that within is foul And Seneca Incesta est sine stupro quae cupit stâ—prum She is unchaste without whoredom who desires to be an Harlot Yea although the soul be not stained with those obscene lusts yet because there is a covenant of spiritual mariage between Christ and the believing soul Hos 2.19.20 Zach. 8.8 And the Lord hath given himself to the obedient humanity and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity dwelling in us Joh. 1.14 and 14.23 Yea and hath made a contract of mariage with his Church to which he speakes as to one person Exod. 20. v. 3. I am the Lord thy God I am thine Thou shalt have no after or other gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super faciem meam upon my face Thou art mine The Lord having made this contract of mariage Verbis formalibus praesentibus in these present formal words of a real contract the breach of this contract of mariage is no other then spiritual whoredome Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so have yee been treacherous against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O house of Israel saith the Lord Jer. 3.20 Hence it is that idolatry is spiritual adultery both because it proceeds from carnal thoughts of God and because adultery betrayes the heart to idolatry as in the history before us so 1 King 11.1 And therefore idolatry is reckoned among the works of the flesh Gal. 5.19.20 Yea that in Gods account is idolatry and spiritual adultery when the heart disloyally turns away from God to any thing which is not God or leading unto God Jer. 3.2 Where hast thou not been lyen with Yee adulterers and adulteresses know ye not that the friendship of this world is enmity not with as our Translators render it but of God So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 4. v. 4. that the friendship of the world is the enmity of God James 4.4 So our Lord calls the Jewes an adulterous generation Matth. 12.39 and 16.4 This fornication and adultery is committed with the whorish woman the vain thoughts 2 Cor. 11. v. 3. which are compared to Eve 2 Cor. 11.3 as the Serpent beguild Eve so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts which therefore are forbidden our bed nor may we permit them to lodge in us For therefore the Lord complains Jer.
4.14 How long wilt thou cause thy vain thoughts to lodge in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thine inward part Jer. 4. v. 14. or thine heart as the LXX sometime turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Israel of God! Thou chaste Spouse of Christ The false Prophets the Balaams who devour the people have given wicked counsel unto the Midianites false judgements against thee 2 Cor. 11. v. 3. Numb 31.16 to corrupt thy chaste thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that simplicity that which is toward Christ 2 Cor. 11.3 Wherefore straiten or distress the Midianites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast divine authority Numb 25. v. 17. even Gods command so to do Numb 25.17 From this whorish woman even the vain thoughts was the beginning of sin and by her we all die Give not passage to the water nor to the wicked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of going abroad Ecclus 25. v. 26. If she go not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thine hand or power cut her off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plar à carnibus from thy flesh and give her a Bill of divorce and let her go More specially this concerns you O ye Priests It is not unknown to you how Phineas the son of Eleazer that is as the names import Confidence of face in or from Gods help obtained the covenant of peace and of the everlasting Priesthood to wit by slaying Cozbi the tie or lying nature of sin and Zimri or that disposition that rejoyceth therein Numb 25.6 7. Psal 106.30 31 c. It is the exhortation which Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of blessed memory and my reverend and worthy good friend directed in a learned and pious Sermon of his at Wilts on 2 Cor. 7.1 to the Ministers of that County March 1. 1656. the Sermon is in print and entituled The Proviso or Condition of the promises For which his good counsell therein contained viz. to cleanse our selves from all filthyness of flesh and spirit and to perfect holyness in the fear of God he was long persecuted by ignorant Zelotes alleaging that he and another a friend of his had filled that County with the Doctrin of Perfection Which is such another crime as that which was laid against the Apostles Act. 5.28 That they had filled Jerusalem with their Doctrin and what was their doctrin but the doctrin of a perfect life Such as Moses and the Prophets Such as Christ their and our Master and his Apostles taught them and us if we will learn it May it not rather be laid as a true crime against his accusers that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness which will directly and by good consequence follow from it Besides how unhandsom and unproper is it for those whose calling requires of them that they stirre up men to endeavour after the perfect life that they may stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and compleat in all the will of God Col. 4.12 Col. 4. v. 12. How unseemely is it for them to plead for Baalim their Lording and ruling lusts which they call their weaknesses frailties and imperfections If these must remain why then is it written that the Deliverer shall come out of Sion and shall turn away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or ungodlynesses from Jacob and that he shall take away their sinnes Rom. 11. v. 26. Rom. 11.26 Yea for what end did Christ give his gifts unto men viz. His Apostles Prophets Evangelists pastors teachers was it not for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ until we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or come into the unity of the faith and the acknowledgement of the Son of God unto a perfect man Ephes 4. v. 12 13. unto the measure of the stature or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fulness of Christ Ephes 4.12 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men then when by their doctrine of unbelief they take away all hope of the perfect life For since hope is the foundation of all pious endeavours if the hope of perfection be taken away who will endeavour after it and how can these men be Gods gifts for the perfecting of the Saints when they take away the hope of being perfect let such pretend themselves the gifts of God unto men they are no doubt such as S. Paul calls false Apostles and deceitful workers 2 Cor. 11.13 Yea is it not crime enough to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow bellies idle lazy drones to do no good toward this great work of God unless they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil beasts operative in mischief like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord such as warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Unto which this good man laboured striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Christs operative power working in him Col. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power or vigour And is it not a shame to be like the Gardiners Dog according to the Italian Proverb which will eat no herbs himself yet envies those who would Let such Pharisalcal hypocrites know that the Lord denounceth a woe against them Matth. 23. v. 13. who shut up the kingdom of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or rather before men and neither go in themselves neither suffer them who are entring to go in But the zeal to my friend whom the good God hath rescued out of the hands of evil men whose mercies are cruelty God grant that his blood be not laid to their charge my love and zeal to him hath transported me into a large digression yet such as is not unpertinent unto our present purpose Much love much zeal there is among the divided judgments But the love and zeal of every severall opinion is wholly carried toward its own respective party And what our Lord foretold of these last times is found to be most true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iniquity is multiplied the love of many shall wax cold Matth. 24. v. 12. The manifold iniquity hath now coold the love and zeal of every severall sect and party toward many so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood objective objectively so that there is no common love and zeal towards all men but every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sings to himself and pleaseth himself Every Zimri every divided party cut off from others so Zimri signifies as also to sing loves and is zealous toward his Midianitish woman the thoughts of the divided opinions and judgments every Zimri's love and zeal is toward his Cozbi his lie which
word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies other and also after implying that the other god is after Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and only true God So that the other gods are whatsoever the heart of man turns unto obeyes and is driven unto when it turns from and obeyes not but is driven from the only true God 2. The word To worship hath diverse words answering to it in the Hebrew as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow down the head especially with some other part of the body 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow the knee 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prostrate and cast down the whole body which comprehends the other two and this last is here used The Scripture is full of the expressions of honour and reverence which of old were and yet are usual in the East parts of the World But as there are other inward Idols and false gods whereof the outward were types and figures So are there also inward and spiritual false worships of these inward false deities represented by those outward The Lord our God will be known trusted remembred loved feared obeyed and honoured alone The Lord being now about to send his people to Chaldea whither he had already sent some of them furnishes them with an answer to those who should tempt them to worship other gods Jer. 10.11 The gods who have not made the Heavens and the Earth they shall perish from the Earth and from under these Heavens This is written in the Chaldee and this only of all the Prophesie of Jeremiah Which therefore the Chald. Paraph. saith was a Copy of the Epistle which Jeremiah wrote into Babylon that the Jews if tempted to worship their gods might speak to them in their own language The gods that neither can give rain from Heaven nor cause the fruit to grow out of the Earth they and their worshippers shall perish from the Earth and from under these Heavens Note hence the vast dominion sole soveraignty of the true God He is Lord Paramount he loveth not he will not have any Corrival Faith Fear Love Honour Hope these things are the inward worship of God and are to be given unto him What is the true separation which the Lord our God requires of us 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods Gen. 39. 2 Cor. 6. See a vast difference between the worshippers of the one and only God and the servants of other gods The Rich mans Wealth his Mammon is taken away c. he despairs and dies as Aristotle saith Despair is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murder and worldly sorrow causeth death The Honourable man hath lost his Honour God staines the pride of all glory and brings into contempt all the honourable of the Earth Esay 23.9 The dishonoured man sinks in desparation and is lost The fulness of bread is taken from the Glutton and his god and he are both lost The Wine is taken from the Drunkard Joel 1.5 Awake ye Drunkards and weep and houl all ye drinkers of wine because of the Wine for it is cut off from your mouth The Amaretto the lascivious Letcher the poor forsaken Whore she mourns and weeps Alas there 's no more hire So ye finde the women Ezech. 8.14 There sate at the North-gate Women weeping for Tammuz that is for Adonis as the Latin Fathers commonly understand it or as others Osiris for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their pleasure and voluptuousness their belly which is their god they have not wherewith to worship it And there is great reason for it That which all these had for their god is now taken away The heart cannot be removed from what it extreamly loved without grief yea great grief Ye have taken away my gods and what have I more Judges 18.24 Micha had a house of gods which the Tribe of Dan took away When the judgements of the jealous God are in the land and upon all our gods as he executed judgement upon the gods of the land of Egypt when the Danites the judgements of God plunder us of all our gods is it not time high time to have a God that cannot be taken away from us Such an only God have the true worshippers Esay 5.13.17 When the false gods and their worshippers are removed then shall the Lambs the innocent blameless ones feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Word Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen 2 Kings 25.12 Zeph. 3.11 Mal. 3.18 with 4.1 2. Those who have more gods then the one and only God are hence justly reproved of this great sin whereof were and are guilty both Romani and Romanenses the older and later Rome 1. This lost the old Romans the knowledge and faith of Jesus Christ the true God They would have acknowledged him such but they understood he would be worshipped alone and they were loth to part with all their false gods for one and so they lost him Their case was much to be lamented but is not thine the same Alas beloved this is Malum epidemicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common evil to the Gentiles to the Papists to the Protestants any thoughts wills affections actions works due to God and aliened from God unto the Creature makes a man a worshipper of another God Give me children or else I die saith Rachel to Jacob whereupon Jacobs anger was kindled Am I saith he in Gods stead who who hath withheld from thee the fruit of thy womb Gen. 30.12 Am I a God to kill and make alive that I should cure Naaman of his leprosie so Joram said having rent his clothes 2 Kings 5.7 So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them Acts 14.14 The Apostle tells us that all things befell the antient people in types and figures and were written for our example And therefore it is more then probable that we may finde the same false gods among us We condemn Salomon for worshipping Ashteroth and Baalim Even to this day we worship Ashteroth the goddess of the Zidonians 1 Kings 11. and that with as much solemnity as ever that is wealth and riches we worship Mammon And though our Lord hath told us that we cannot yet we will serve God and Mammon together We worship many Baalims that is Lordliness and Domineering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be many Masters This was the pride of the Clergie heretofore Truly pride or any other sin in the Minister is most abominable They had many Titles of Honour but we Clergie and Lay Priests and People can be as proud as they without any titles of honour and like the Cynik tread down Plato's pride with greater pride of our own We have our Baal Perazim the god of Divisions and therefore the Lord threatens to deal with us in this time of the overflowing
scourge as he dealt in Mount Perazim Esay 28. We have our Baal Berith Judges 9.4 the god of the Covenant making indeed a god of some part of it and neglecting that principal part of it That God should be one and his Name one Zach. 14. We have our Belial that is disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absque jugo without yoke and though the Apostle tells us there is no agreement between Christ and Belial yet we are resolved to make them agree 2 Cor. 6.15 We worship Chemosh the god of the Moabites and serve him together with the true and only God Chemosh is Quasi palpans Flattery which is judged to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.13 which the Scholiast on Aristophanes tells us was a Tavern-deity and wont to be worshipped with drinking after Supper Night-meetings I may call them the Clubbing when men supple one another with Wine flatter one another into good bargains This is a compendious way of worshipping Mammon Ashteroth Bacchus and Chemosh all at once We worship Dagon the god of Gluttony and fulness of bread and abundance of idleness the Philistines god Potu cadentes tipling till they reel as S. Hierom interprets the Philistins For Bacchus and Ceres will be worshipped together Whose god is their belly Phil. 3. we will have the Ark of the only God and Dagon stand together We worship Mauzzim which we render the god of the Forces Dan. 11.38 And least any order of men should be exempt from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we worship Mercury and have gotten many Mercuries gods of words 1 Cor. 2.4 We have Nebo when the Prophets set themselves up for gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet calls it I say nothing to those ugly deities Baal-Phegor Beelzebul Priapus which yet are worshipped among us These are not conjectures and allusions but reality and truth For do we think our God is more offended with the title of those false gods or the worship of them in spirit and truth with the names or the things themselves He himself suffers the names of these and many more false gods in holy Scripture but he abhors abominates the service of them the having of those other gods We have them for our gods and Corrivals with the only true God and yet think our selves guiltless because we abhor the names only While we fall short of the end of our creation the glory of God it is by reason of some false god or other whom we have in our heart so much the Apostle implyes Rom. 3.23 All have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come short or after the glory of God So that there is beside that gross outward idolatry one more subtil spiritual and inward Such are those Idols or Images imagined and conceived in opinion such as the Leaders and Image-makers of every several Sect have graven set up and chosen to hold and propound to their followers to be worshipped There are many of this kinde They have found out many inventions Eccles 7. ult For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer Satan obtruded upon men an inward kinde of idolatry more subtil and refined For after the Synagoga magna had quite discountenanced outward Idols calling Baal Bosheth Bethel Bethaven Beelzebub Beelzebul c. Instead of these the Elders of the Jews chose other Images Mark 7.1 7. And such as these are many Idols of later time which men of several opinions imagine and engrave and set up above all the rest to be adored As among the Philosophers Aliquid magni est in unaquaque Secta saith Mirandula some great thing there is in every Sect so among Christians to single out some tenent or other and cry up that and if that can but be in credit it matters not what becomes of all the rest And so zealous men are for the worship every man of his own Idol that every one drawes another to the worship of it and if that cannot be obtained then the bond of charity must be broken Yea if such Idol-makers get power into their hands they force others to the worship of their Idols even with fear of death like Nebuchadnezzar Dan. 3.6 Whoso falls not down and worships shall be cast into the midst of a burning fiery furnace Of this the Prophet Esay 66.5 Your brethren that hate you that cast you out for my names sake say Let the Lord be glorified and think in so doing they do God good service Ier. 50.7 We offend not because they have sinned against the Lord. Our Lord forewarns his Disciples of this and many of them have experienced the truth of it John 16.2 The time cometh that whosoever killeth you he shall think that he offereth a gift unto God The Syriac Interpreter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine service But proceed we to the following Axiom 5. It is possible that Gods people may be so driven away that they may worship and serve other gods The truth of this appears in the words before us as also Deut. 4.19 lest thou lift up thine eyes to the heavens and when thou seest the Sun and the Moon and the Stars the whole host of the heavens Deut. 4. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be driven so our Translators turn the word there to worship them and serve them c. The reason why t is possible that the people of God may be driven to worship and serve other gods may appear from the danger of the other gods To have them endangers the worship of them So the Lord having prohibited other gods Exod. 20.3 and making Idols adds thou shalt not bow down thy self to them nor serve them Ducit enim affectu quodam infirmo rapit infirma corda mortalium formae similitudo c. For the likeness of form wins upon the affections and takes the weak hearts of men 2. Beside there is a proneness by corrupt nature to Idolatry and Superstition as appears by the frequent prohibitions of it and by that care and providence of God towards man in that he hath revealed no bodily image of himself Deut. 4. But how can it be true that the people of God should be driven away from him and so worship other gods 1. God will not 2. The Devil cannot 1. God will not It suits neither with his Wisdom nor with his Justice that he should drive men to that from which by so many Motives and Arguments in his Word he withdrawes them 2. The Devil cannot drive a believer to worship other gods but on the contrary a believer may resist and drive away the Devil Resist the Devil and he will fly from you Whence then is it that the people of God are driven to worship and serve other gods Whence but from the drift and impetuousness of their own