1. Beside the needless enallage and change of number the Translators adde able all that are able to go forth which is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one going forth And the same is added to the particular muster of every Tribe and to the total sum of them Besides here seems to be a mistake For the words every one going forth have no respect to the Army but to Egypt as the phrase is used Verse 1. and is so to be here understood from twenty years old and upward every one that went forth viz. of Egypt And that it is so to be understood appeares Chap. 26.4 where the same phrase upon the same occasion is fully expressed 2. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which signifies an Army and they themselves so turn it in the same verse and an Host often in the next Chapter following 3. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number which though it so signifie yet in the business of this and the next Chapter it s a word too general and is more properly to be turn'd to visit or rather to muster as the Latin phrase imports Exercitum lustrare facere militum recognitionem So Armilustrium signifies mustering a viewing of Harness Weapons and Souldiers For they who muster their forces do not only take account how many their souldiers are and so number them but also enquire and take notice how able how well appointed how well furnished they are for war So Vatablus Agite delectum muster them so the Tigurin Bible Recensete take a view make a general muster so Tremell us So Piscator in his High Dutch and Latin Scholia Beside the Scripture thorowout this and the next Chapter useth diverse words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for visiting or mustering So that the translation confounds those acts which the Spirit of God distinguisheth In the words are contained these divine truths 1. Every Male of the sons of Israel from twenty years old and upward every one coming out of Egypt to the Army in Israel must be visited numbred and mustred 2. Moses and Aaron were commanded to visit number and muster them according to their Armies The former contains a description of the Lords Souldiers The particulars are many 1. Their Sex they must be all Males Every male 2. Their Age. 1. Definite every one from a son of twenty years which is an Hebraism or twenty years old 2. Indefinite Twenty years old and upward 3. The place and people 1. Whence and from whom coming out of Egypt 2. Whither and to whom to the Army in Israel 4. These must be numbred visited and mustred by Moses and Aaron So the Lord saith to Moses Thou and Aaron shall number visit or muster them If we inquire into the reason why Gods Souldiers should be numbred visited and mustred it will appear 1. from consideration of the Souldiers themselves 2. Their Commander in Chief 3. Their Common designe 1. As for the first of these They are to be numbred visited and mustred who are able and fit for war as these Souldiers in the text are choise yong men in the prime of their age valiant and couragious Such Souldiers the Lord requires Deut. 20.3 8. 2. Such as these are but few Rari quippe boni Pauperis est numerare pecus Gideons Souldiers who went to the battle with him were but 300. 3. But such as these are excellent absolutely the Excellent ones Psal 16.3 and comparatively more excellent then others Prov. 12.26 4. And such are highly esteemed loved cared for numbred as appears by the contrary as it s said of persons despicable and contemned Extra numerum esse nullo numero esse nullius esse numeri Military phrases implying such as are of no reckoning of no account who stand for Ciphers But the Lords Souldiers are all numbred visited mustred 2. In respect of the Commander in chief He is the God of Israel Israel imports strength and prevalency with God and God is the strength of Israel 1 Sam. 15.29 And therefore his Souldiers ought to be strong in the Lord and in the power of his might whom he visits takes care of numbers and musters 3. As for their designe it is to fight with the sons of Anak the Canaanites the Jebusites the Amorites the seven nations whose iniquities were full Gen. 15.16 And therefore it concern'd them to be strong and of a good courage and to be numbered visited and mustered in order to that designe 1. Whence it followes that the profession of a Souldier is a lawful profession God himself is the Lord of hosts And he himself here commands the Israelites to be mustred And surely when the Souldiers asked John the Baptist what they should do if their imployment had been simply unlawful he would not have directed them how to behave themselves in it as he did but would have advised them to desist from it as he did not Luke 3.14 2. The Lord takes care of his Militia he will have them viewed visited numbred and mustred But it is not my business to make a Military Oration or to encourage men to the outward warfare which throughout the whole Old Testament is figurative of the inward Let us therefore come to the mystical understanding of these words It is a Martial a war-like age all the World over an age answering to that which they call Seculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angry the wrathful age Mens mindes and hearts are embittered one against another their gall of bitterness is overflowen they contend they fight one with another they themselves know not for what like the Andabatae who are said to have fought blindefold And well they may For their fair Helena the subject and matter of contention is Religion Revel 8.10 When the third Angel had sounded there fell a great Star from Heaven burning as it were a Lamp and it fell upon the third part of the Rivers and upon the Fountains of Waters and the name of the Star is called Wormwood and many men dyed of the waters because they were made bitter What is that Star called Wormwood but the false light of mans wit and earthly industry which falls into the earthly man and embitters unto him all the waters of divine doctrine Ephes 5.26 This Star fell in Germany and so embitter'd the mindes of men on both sides one against the other who should have learned and taught better that they brought the fairest and most fruitful Continent under Heaven to a vast desolate Wilderness I pray God the like may not be said of this Island Tantum Relligio potuit suadere malorum So many mischiefs Religion could perswade For it is and hath been the policy of Commanders and those who set them a work on all sides to perswade the souldiery that their war is for God and that it is Gods cause they sight for And who is there who hath any opinion of God or such as
Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had
sickness excuse us from this warfare as it doth from the outward The Egyptian was left behinde because he was sick 1 Sam. 30.13 But too many who in time of health and strength and welfare being called to the spiritual warfare would not hear Jer. 22.21 the same being pressed by sickness and old age they then begin to learn the use of their spiritual arms to repent deny themselves mortifie their lusts their youthful lusts 2 Tim. 2.22 as of surfeting and drukenness which follow them to their old age the iniquity of their heels Psal 49.5 which dogs them to their graves and now they would part with it when they can enjoy it no longer T is true better late then never But I much fear it will be then too late For the Captain of our salvation calls us to this duty strive to enter in at the strait gate For many I say unto you shall seek to enter and shall not be able Luke 13.24 6. Howbeit the Lord would not that any of his souldiers should dispair or be discouraged and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem egredientem every one who is coming forth of Egypt every one who hath a good will and endeavoureth to come out of the Spiritual Egypt the Lord accepts of such an one according to the time sincerity and faithfulnesse of his endeavours He would not that a good thought or will should be lost but accepts it for the deed when God himself is the cause why the deed cannot be done Completa voluntas pro facto aestimatur a complete will accompanied with our utmost diligence is esteemed for the deed it self 7. Provided alwayes that he who so cometh forth of Egypt adjoyn himself to the Army in Israel that is to the Church of Christ which is Acies ordinata an Army or Armies with Banners Cant. 6.4 He must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must not fight alone but adjoyn himself to the Army as Paul and Barnabas assembled themselves with the Church Acts 11.26 that so he may receive and contribute his strength as the Poet speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souldiers by joynt Targets and Shields mutually defended one the other And thus it is or ought to be in the Church of Christ to which he who comes out of Egypt ought to unite himself 2. Moses and Aaron were commanded by the Lord to visit number and muster all the males from twenty years old and above c. And who so fit as they Moses the King in Jeshurun Deut. 33.5 and Aaron the High Priest Moses the King by his authority and as his name signifies drawing forth the souldiery Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge the teaching Priest It was his duty to instruct and incourage the souldiers Deut. 20.5 And it is the Evangelical Priests office to do the like in the spiritual warfare Ephes 6.10 18. The Law commanding the Priest making intercession for the transgressours of the Law These had their assistants Numb 1.4 principal men of every Tribe a man of these or most of these names Ainsworth hath given notations which with some additions and alterations we may fit unto the present purpose Such was 1. Elizur My God is the Rock and the Rock is Christ 1 Cor. 10.4 His father is Shedeur the light of the Almighty The light of wisdom and counsel and the Rock of strength two main requisites for the holy war 2 Kings 18.20 2. Shelumiel God is my recompence the souldiers wages their exceeding great reward Abrahams pay after his war Gen. 15.1 Shelumiel was the son of Zurishaddai the Almighty or All sufficient God is my Rock The Psalmist puts both together God is the Rock or strength of my heart and my Portion for ever Psal 73.26 3. Naashon Experiment an experienced Souldier the son of Amminadab my noble or willing people Of such Deborah and Barak sung Judges 5.9 My heart is toward the Governours of Israel who offered themselves willingly among the people all volunteers which was not of themselves but of God So 4. Nathaneel the gift of God the son of Zuar The little one the humble one the watchman of the City as the name signifies 5. Eliah My God is the father the strong God the son of Helon mighty and strong 6. Ammihud the glory of my people A figure of him who is the true glory of his people Israel Luke 2.32 the son of Elishama My God hath heard or the hearing and obeying of God And whosoever obey him he plentifully rewards them that 's 7. Gamaliel God is my reward and he is the rewarder of every one who diligently seeks him Hebr. 11.6 He is the son of Pedazur the Rock who is the Redeemer even Christ 8. Abidan My father is the Judge even God the Father who is Judge of all the Judge of our just cause for which we fight his battels The son of Gideoni who treads down breaks and cuts off the iniquity according to the Hebrew and Syriac etymologie 9. Achiezer the helper of his brother According to Joabs speech to his brother Abishai If the Syrians be too strong for me then thou shalt help me but if the sons of Ammon be too strong for thee then I will help thee 1 Chron. 19.12 So we ought to help one another against pride and deceit that 's Aram the Syrian and the secret sin that 's Ammon He was the son of Ammishaddai the people of the Almighty Such must they be who fight against such spiritual enemies 10. Pagiel who meeteth God and God meeteth him as Melchisedec met Abraham returning after the slaughter of the Kings Hebr. 7.1 Yea God meeteth him who rejoyceth and worketh righteousness Esay 64.5 Or who maketh intercession with God for the people as the word also signifieth and is spoken of Christ and prophesied of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Mediator shall make intercession for sinners Esay 53.12 He was the son of Ochran who troubles the enemies of Israel 11. Eliasaph God shall increase or adde viz. courage strength knowledge He was the son of Deguel the knowledge of God S. Paul puts both together Increasing in the knowledge of God Col. 1.10 who Numb 2.14 is called according to the frequent change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reguel the friend of God 12. Ahira a friendly brother or brotherly friend the son of Enan their eyes as a Scout or Scout-master of the Army According to what Moses saith to Hobab Numb 10.29 whom he intreats to accompany the Armies of Israel in their Expedition Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the Wilderness And thou mayest be to us instead of eyes Indeed Hobab is so necessary unto Israel that they can do nothing without him Hobab signifies Dilectus Beloved or Love and Charity whereby and wherein Israel doth all things according
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
being the age of full strength they entred upon the second part of their warfare wherein they continued twenty years viz. until the fiftieth year of their age when the bodily strength of a man begins to fail him And the reason is evident Nature now weary requires ease and rest The souls of the Levites as well as others dwell in houses of clay Job 4.19 weak and brittle And although the soul in her other house her astral body be strong vigorous and able for action yet while it acts in and by an elementary body which daily moulders away in that case though the spirit be willing yet the flesh is weak Though there may be actûs eliciti actions drawn forth of the soul Yea and imperati actions commanded also by it yet they must needs be weakly performed when the keepers of the house tremble and the strong men bow themselves and the grinders fail because they grinde little and they that look out of the windowes be darkned c. Eccles 12.3 Whence we learn 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service The full strength of a man begins about the thirtieth year of his age At that age Joseph began to serve the Lord in the kingdom of Egypt Gen. 41.46 and David in the kingdom over Israel began his reign and the service of God and his generation at the same age 2 Sam. 5.4 Acts 13.36 And at the same age the Lord Jesus being the truth of both these types he began to serve the Lord in his temporal dispensation Luke 3.23 2. The Lord requires all our time of strength to be imployed in the spiritual warfare even from the full strength at thirty years until the decay of it at fifty Nor will any one who serves the Lord out of love which is the highest and most acceptable service Exod. 20.6 Otherwise conceive but that all that time is utterly mis-spent and lost which is imployed in any other service since the Lord requires all our strength and all our time to be spent in his service of love Luke 10.37 There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough and more then enough of our time wasted in the service of sin how little soever of our time hath perished in it And here I meet with a Scripture which I beleeve is much mistaken 1 Peter 4.1 2 3 4. Forasmuch therefore as Christ hath suffered in the flesh arm your selves with the same minde because he who hath suffered in the flesh hath ceased from sin that he should live no longer the rest of his time in the flesh to the lusts of men but to the will of God The Apostle having propounded his general exhortation in the first words Arm your selves with the same minde according to the patern of Christs suffering in the flesh he explains what he means by suffering in the flesh viz. ceasing from sin which explication given he proceeds in his general exhortation interposing himself by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye or we no longer should live the rest of your or our lifetime to the lusts of men but to the will of God For that second verse is not to be knit to the exegesis or explication in the next preceding words but to the general exhortation in the first words And so to be read as if they were put in a Parenthesis by themselves What some might doubt that the words in our translation are in the singular number and third person That he no longer should live the rest of his time in the flesh c. I answer the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Infinitive and so may be rendred according to either number and any person But it suits best with the general exhortation propounded in the plural Ver. 1. and so followed ver 3 4. as Dr. Hammond hath judiciously observed But let us resume our business 3. It is not the will of the Lord that his souldiers should be alwayes warring that they should alwayes be fighting Surely men fight not but with hope of overcoming and an end there must be of their fighting because the Lord of hosts engageth us in this battle and he does nothing in vain Yea we read that the Prophets must comfort Jerusalem and tell her that her warfare is accomplished Esay 40.2 4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord a time when he shall return from the warfare of the service Among the many opposite times for many businesses the Wiseman tells us of a time for war and a time for peace Eccles 3.8 5. The proper time of returning ceasing and resting from the spiritual warfare is the time of the Spirit Where the Spirit of the Lord is there is liberty And this is the time hinted and figured in the text before us the age of fifty years Which if we render according to the Hebrew word for word they sound thus From a son of fifty years that is from a son born of the spirit figured by the number fifty For thus in type the Levites the Kohathites Gershonites and Merarites although for diverse reasons already shewen they began their service at different years of their age yet they all ended their service at fifty years of age as appears in them all Num. 4.15 And from fifty years of their age they must return from the warfare of the service More particularly as fourty years is the time of separation trial of faith obedience the time of sin punishment of sin humiliation and repentance and mortification of sin as I shall shortly shew if the Lord will So the number of fifty notes remission and pardon yea doing away of sin Whence it was that the 50 year was the year of Jubile the year of Release as it is called Levit. 25. It is very often in that Chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX remission of sins the time of giving the Law and giving the holy Spirit Acts 2.1 The time when they who have mortified their sins are born from the dead and become born of the Spirit Thus when David had now fought the Lords battles Solomon his son succeeded him a man of peace and rest 6. We may note from hence the Lords gracious dealing with those who labour in his service The Levites who had laboured twenty years in bearing burdens besides five years spent in preparation to their warfare had a time when they were milites emeriti as souldiers discharged from warring the warfare of the service when they must serve no more but minister with their brethren in the Tabernacle of the meeting to keep the charge and shall do no service Numb 8.25.26 And no doubt but some Analogie there is between the Levitical and Evangelical service in regard of time If they rested at fifty years the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indulgence of the Gospel may allow an Evangelical Levit some ease
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
tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
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
which Noah offered yielded a sweet Savour unto the Lord so that he smelt a savour of rest wherein Noah's name is contained as I shewed before But can we think that God is delighted with the smell of burnt beasts Psal 50. as Lucian saith his heathen gods were Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ who gave up himself an Oblation for us and a Sacrifice to God for a smell of a sweet Savour Ephes 5.2 And this is that Savour of rest which the Lord here smelt And by this Sacrifice Gal. 3 13. the true Spiritual Noah takes away the curse Christ hath redeemed us from the curse of the law being made a curse for us and gives the blessing as hath been shewn All this premised let us consider the following words here in question whereunto I have hitherto made a long but a necessary preamble The Lord smelt a sweet savour of rest Whereupon the Lord said in his heart I will not again curse the ground any more Or word for word The Lord said unto his heart or in his heart or to his heart that is to the heart of Noah to comfort him for so to speak to ones heart is to comfort as the Prophet varies the phrase Esay 40.1 2. Hos 2.14 And thus the Ancients understand the Lord to direct his speech to Noah I will not adde to curse the Earth any more for man because the thought frame form or shape of the heart of man was evil from his youth and I will not adde any more to smite all living as I have done By all this it appeareth that those words because the thought of the heart of man was evil from his youth are brought by the Lord as a reason why he had cursed the earth and smitten all living Nor is this any wresting of the words at all but the clear context I put was instead of is There is no Verb at all in the Hebrew but one must be necessarily supplied and such as rather refers to the time past then either to the present or future Because the words contain the Lords reason why he dealt so severely with the old World And lest this seem gratis dictum and onely any private opinion it 's clear that upon this very reason Gen. 6. the Lord resolved to punish the old World with the flood The Lord saw that the wickednesse of man was great in the earth and every imagination of the thoughts of his heart was onely evil every day c. And the Lord said I will blot out man whom I have created from the face of the earth And the same reason the Lord brings here why he had blotted out the old World And thus Tremellius understood the words as appears by his pointing of them thus Pagnin also and Castellio who puts the words in a Parenthesis and expresly refers them to the former as the reason why the Lord had so severely punished the old World Yea the Lord elsewhere so reasons in Esay Esay 54.7.10 Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done They who make those words the imagination of mans heart is evil from his youth a reason why the Lord will no more curse the ground for mans sake nor smite any more every living thing as he had done they who so reason and understand the Lord here so to reason they make the case of mankinde desperate and God leaving man in that case without remedie of his misery and without hope of reformation by any punishment Yea hereby they obliquely deny the general judgement 2 Pet 3.7 when without doubt there shall be an universal perdition of all ungodly men whereas here they seem to understand God to say Quod multis peccatur Gen. 6.5 inultum est Yea they make that to be here an argument of Gods mercy which before was the main motive of his wrath So that strange collections are made from hence One of great fame and regard a German Author whom I will not name concludes hence our nature is Gantz und gar altogether uncapable of any good and inclined to all evil So that little notice is taken That these words have reference unto the former and are a motive unto Gods former severity Nor do men regard the atonement here made by Christ figured in Noahs Sacrifice Nor how the Lord does restituere in integrum Gen. 8.22 begin the world again with mankinde promising that while the Earth endureth the seasons of the year shall not be interrupted by an universal judgement Jer. 33.20.21 Gen. 9.1 17 as they had been whereby also the Lord confirmes his promise of grace by Christ Nor is there any due respect had to the blessing of God upon Noah and his family nor to that dominion which God gives them over the Beasts figuring more savage Beasts in us nor to those seven Precepts given to the sons of Noah whereof the seventh is here first given viz. prohibition of eating flesh with the life and blood and the other six supposed to be given before which all Nations who had communion and fellowship with the Jewes must observe Nor have they regard to Gods covenant with Noah and his house and every living soul for ever and that ratified by Gods oath Esay 54.9 10 and a visible signe All which if duly considered will appear to be as great grace as was vouchsafed to man if not greater than that given him before the fall which was divine blessing Gen. 1.26 27. the image of God in righteousness and holiness and the soveraignty over the creatures Yea Gen. 9.6 Gen. 5.1 2. as great or greater than was vouchsafed unto man in his renovation And therefore such grace and favour laid a proportionable Obligation upon Noah and all mankinde of their obedience Now I beseech the Christian Reader well to heed and consider of what consequence it is whether we refer those words to the former as a reason why the Lord brought in the floud upon the world of the ungodly and so read them thus I will not again curse the ground any more for mans sake because the imagination of mans heart was evill from his youth c. Or whether we understand those words as an inference from the former thus I will not again curse the ground any more for mans sake for the imagination of mans heart is evill from his youth c. If we read them the former way and consider the atonement made and the Promises of God they bring with them an argument of good hope and erect the soul and raise it up unto an obedient walking with God If we read them the later way they imply that God not with standing all meanes used had no hope of bringing mankinde to any good and consequently the man must remit and leave off all
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
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
reprieved and his punishment only delayed a while The palliated sore will break-out again Judgement and vengeance will follow the sinner unless the sin be taken away and it will appear at length when it will be too late to remedy it that such as Job calls Physitians of no value Job 13.4 have cured the bruise of Gods people slightly saying peace peace when there is no peace Jer 6.14 The ancient Jewes called the Messias or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation as he who should finish transgression and make an end of sinnes and make reconciliation for or expiation of iniquity and bring in the everlasting righteousness c. Dan. 9.24 Which if it be done in all the world and not done in thee and me what is that greatest of God and Christs works unto us O let us therefore now while we have time endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin Wicked men out of self-love and fear of punishment pray for pardon of sin and peace of conscience But let us out of hatred of sin and love of righteousness repent turn to God mortifie our sin and pray that the Lord would expiate and take away iniquity This I am sure is most suitable with the end of Christs coming described Dan. 9.24 and by the Evangelist to dissolve the work of the Devil 1 John 3.8 and to take away the sins of the world John 1.29 O that that work were wrought in every one of our souls As the sin-offering is so is the trespass-offering Levit. 7. Ver. 7. there is one law for them the Priest that maketh atonement therewith shall have it What the Translators here turn the sin-offering and the trespass-offering is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and trespass and howsoever our and other translations in this place and often elsewhere understand and adde an oblation or offering it s more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering yet understand the same thing Thus Hos 4.8 the Lord saith that the Priests eat up the sin of his people that is that which here they call the sin-offering as all agree the word is to be understood For which the Lord blames them not for it was their own Levit. 10.14 but for other sins as if the Lord will I shall hereafter shew Thus 2 Cor. 5.24 God made him to be sin for us who knew no sin Where by sin first named we understand that which they call a sacrifice for sin or sin-offering And accordingly Arias Montanus and Castellio both in this place and elsewhere what ours and others turn the sin-offering and trespass-offering they render peccatum or noxa and delictum the sin and trespass There hath been and yet is great difference of judgements concerning these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they differ one from other or not and if so how That they do not differ one from other there are who stiffely affirm But the place before us proves undeniably a difference between them yet how they differ its hard to discern One of the pious Antients puts the difference herein that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum sin is the commission of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delictum the trespass or transgression is the forsaking of the good and indeed the Spirit of God makes them two evils Jer. 2.13 Another makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinne of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin of ignorance wherewith a man is surprized Gal. 6.1 Divers other distinctions there are brought by others of the Ancients What if we adde one more That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that sinne whereinto a man fals of himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin wherein he falls by offence and occasion of another There are examples of this distinction Genesis 26.10 Abimelech blames Isaac Thou mightest saith he have brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltiness upon us Levit. 4.3 If the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people 1 Chron. 21.3 Joab dehorts David from numbring the people Why saith he should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiltiness unto Israel Prov. 30.10 Accuse not a servant to his master lest he curse thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be guilty and many the like Yet I will not be too confident of this distinction because I know there may be some examples found where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the like use However its clear from the words before us that there is a difference between them Let us learn from this distinction of sin and trespass as also from the various names of them not to content our selves in our confessions unto God with a general acknowledgement as that we are sinners but as particular oblations were offered for them so to make a more particular enumeration of our sins The Hebrew tongue though it be very scanty and penurious of words in comparison of other languages yet hath it very many words to express sin and wickedness as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside many words signifying more special sins importing sins to be so many and manifold that they cannot easily be expressed The vain thoughts are dangerous in-mates Jer. 4.14 And there is no word so secret that shall go for nought saith the Wiseman Wisd 1.11 And we shall give an account of idle words in the day of judgement saith the Wisdom Matth. 12. How much more of sinful actions Nor are all known unto us for who can understand his errours Cleanse thou me from secret faults as David prayes and may teach us to pray But blessed be the Lord that though our sins be numerous yea innumerable yet he hath given us who believe and obey him an High Priest whose blood and spirit cleanseth us from all our sins 1 John 1.7 Yea this King of Saints and High Priest makes his believers and lovers Kings ruling over their own wils affections and lusts and Priests to sanctifie and purifie others That Priest who makes the expiation to him belongs the sin and trespass That 's an hard saying how belongs the sin and trespass unto him Levit. 6.26 The Priest who expiates the sin shall eat it And ver 29. Every male among the Priests shall eat thereof And wherefore hath the Lord given this to the the Priests Moses tells Eleazar and Ithamar the sons of Aaron that the Lord had given it them to eat that they might bear the iniquity of the congregation Levit. 10.17 So we read that the Priests were to bear the iniquity of the Sanctuary Numb 18.1 2. It was the Priests duty to eat up the sins of the people as was shewen before Hos 4.8 as by sympathy bearing their sins as their
or displeased with them Others that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate Others and I shall name no more for shame would have the Vrim Thummim to be the same with the Teraphim which they affirm to have been two little Idols whereby God gave answers to the High Priest I might name many more But these last have-spoken out and declared for themselves and for all the rest the Idols of their own imaginations Good God! whither will the wicked imagination as the Wiseman calls it Ecclus 37.3 whither will it not wander if left to it self even to make God himself give forth his Oracles by Idols which he extreamly hateth and that to the people who of themselves are too prone to idolatry To such interpreters as these God hath made good what he threatens Ezech. 14.4 that they who come with such idols in their hearts the Lord will answer them according to their idols These are truly Commentaria inventions fictions and imaginations of men For how can men speak of God and the things of God without the Word of God Plato might have taught them better That nothing can be known of Gods minde without his Oracle None of these Authors alleage any Scripture at all to prove their assertions Which therefore are to pass upon the account of guesses and conjectures which may be as easily denied as affirmed But hence we learn that what these were its hard to say They judge more probably who think that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written on a plate was put on the fore-heâ—d of Aaron so Vrim Thummim were written on a plate and put in the breast-plate which was double Exod. 28.16 But neither have they any ground for this in Scripture more then the other This we may undoubtedly say of them that certain instruments or means they were whereby the Lord was pleased to manifest his Answer to the enquiry of the High Priest Whence the Greek Interpreters called Vrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is manifestation which that it might be believed they rendred Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth That they were wont to make inquiry of the Lord and receive Answers by these divers Scriptures witness as Numb 27.21 1 Sam. 23.9 12. where we read two questions moved by David and the Lords respective Answers to them by Vrim These were wanting at the peoples return out of the Babylonian captivity as appears Ezra 2.63 And whereas there were three usual wayes whereby the Lord revealed his will unto men 2 Sam. 28.6 7. Dreams Vrim and Prophets who spake as they were moved by the holy Ghost 2 Pet. 1.21 The Prophets ceased with Haggy Zachary and Malachy and the Vrim failed and divine dreams also Joel 2.28 For whereas the Lord promises the Spirit of prophesie divine dreams and visions in the dayes of the Messiah its probable at least that he had withdrawn them all before Nor was there left any other divine manifestation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small voice or the daughter of a voice that is an Echo or reflection of a voice such as that which came from heaven in Answer to our Lords Prayer to his Father John 12.28 29. when the people said some that it thundred others that an Angel spake unto him But why look we on these things at so great a distance surely they either are or may be no doubt they ought to be neer unto us even in our own Bosomes The illuminations and perfections were in the Breast-plate and must be on the heart of Aaron Exod. 28.30 There are some pious and good men who affirm that these Vrim and Thummim figured the perfections of all graces which are in Christ who is the High Priest of our profession Hebr. 3.1 And there is no doubt but these speak truth for they are in Christ But when they consider Christ only in his temporal dispensation as Gregory calls the dayes of his flesh or as he arose from the dead and ascended into heaven and sits personally at the right hand of God if Christ and his illuminations and his perfectious be at so great a distance from us how can he be Immanuel God with us How could he make good his promise to us under that name that he will be with us unto the end of the world Matth. 28.20 Yea how then shall we understand the Apostle when he tels us that Christ is in us Gal. 3.1 Col. 1.27 and that unless Christ be in us we are castawayes 2 Cor. 13.5 Surely therefore if Christ be in us as according to this Scripture he is if we be in the faith and not castawayes that also which is in Christ is analogically and according to our proportion of faith in us also And he is said to make his Believers and Lovers Kings and Priests unto God and his Father Revel 1.6 Kings to rule upon the earth Revel 5.10 and Priests who should offer spiritual Sacrifices unto God 1 Pet. 2.5 And upon condition of obedience the whole Israel of God hath promise to be a Kingdom of Priests Exod. 19.6 And although ver 22. we read of Priests they are the first-born of their respective Tribes whom the Lord challenged to himself Exod. 13.2 Numb 3.4 5. And after the revolt of Israel by their idolatry Exod. 32. the tribe of Levi retained their integrity and obtained the Priesthood Numb 8.13 22. Yet nor that nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God Let them who are the holy Priesthood 1 Pet. 2.5 know the things which are freely given to them of God 1 Cor. 2.12 For these Lights and perfections are Gods gifts And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made Exod. 28. or reported to have been made Exod. 39. But only a command to Moses to put them in the breast-plate Exod. 28.30 and the obedience of Moses thereunto in this place Levit 8.8 For indeed how could any woman spin or Weaver make Doctrine or Truth saith Origen and as we may say Lights or perfections Sapientia ergo est quae utrunque facit It is the divine wisdom which makes them both as that Father goes on And whereas Moses is said to put them into the breast-plate of Aaron do we not read that Moses was to be to Aaron for a god Exod. 4.16 What is turn'd he put them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them they are his gifts They are both plural as the greatness and excellency of things is expressed by plurals Prov. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies of the Lord Lam. 3.22 according to which S. Paul beseecheth the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mercies of God c. Rom. 12.1 And for the excellency of these they are both plural Lights and perfections Both
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
part of the plant There is an earth that is the Serpents food Esay 65.25 which is indeed the terra damnata the damn'd earth the disobedient knowledge and the disobedient in their knowledge who detain the truth of God in their unrighteousness Against these the wrath of God the Judge is revealed from Heaven There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown Ephes 4. The same was figured by Moses killing the Egyptian a type of sin and iniquity Mich. 7.19 and hiding him in the sand damned earth to earth But he rebuked the Hebrew and flew him not who wronged his brother even the Edomique nature the animalis homo who wrongs his brother the spiritual heavenly man Adde yet a third representation of this mystery figured by Joseph in prison of whom the chief Butler saith to Pharaoh Gen 41.13 Me he restored to mine office and him he hanged The work of the true spiritual Joseph the perfect one in the judgement Which he as evidently sets forth upon the Cross with whom were crucified two Thieves whereof one according to an antient tradition was an Edomite a Red man as Edom signifies the other an Egyptian a black thief The Edomite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man being crucified with him he takes with him into Paradise the Egyptian the sin it self and all who will by no means part with it but become one with it he sends away to Azazel Let us well consider this O ye Israel of God! Herein is pourtrayed before us in the High Priest whose duty alone it was to officiat on the day of Expiation the Lord Jesus Christ who is the true High Priest for ever He is here brought in offering up himself without spot unto God He is the true sin-offering figured in the Bullock and the true burnt-offering signified by the Ram as the Apostle shews largely Hebr. 9.7 28. The Lord ordains that Aaron must take for the congregation of the sons of Israel two Kids of the Goats Hereby the Lord prefigures his judgement wherein two parties are principally concerned the Judge with his Assessors and the persons to be judged The Judge with his Assessors of whom Enoch prophesied Behold the Lord cometh with his holy ten thousands as the words properly signifie Jude v. 14. The persons to be judged are of two sorts both represented by the two Goats which must be taken for the Congregation of the Sons of Israel ver 5. These must be separated as a Shepherd separates the Sheep from the Goats the Sheep on the right hand and the Goats on the left To the Sheep shall be commemorated their works of mercy to the Goats on the left hand their unmercifulness And accordingly the merciful obtain mercy to whom it is said Come ye blessed of my Father c. To the unmerciful ones depart from me c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of the judgement is here presigured by Moses The Judge and his Assessors are the same the same also are the persons to be judged represented by two Goats But how come the Goats to be Sheep They had done away their sins by righteousness and their iniquities by shewing mercy to the poor Dan. 4.27 they made friends of the unrighteous Mammon the other keep their unrighteous Mammon and perish with it O ye sons of Israel this neerly concerns us all We all wait at Bethesda the house of Mercy and every one merciful or unmerciful if ye ask him will say he hopes to be saved he hath hope of mercy Yet every one almost judgeth another and condemns another Must we not all stand before the Judgement Seat of Christ Why then do we censure and judge one another and that concerning our final estate who shall bee saved who damned Some have been very bold in obscurities of this nature positively to affirm what others have as boldly denied and both upon equal grounds when neither party hath had authority of Scripture or sound reason whereon to build his assertion Above twenty years since two books came out printed at Millan The Title of the one is De Inferno Of the other De animabus Paganorum The Author of the former hath so curiously described Hell and all the parts and nooks of it and for what uses the feveral Cels therein are you would think he had been there imployed as a Surveyor or a Viewer so punctual he is in his relation and survey of the place He having thus provided Hell the other as a Judge by his own cise and rule very strictly examines those whom we would have thought out of all question whether saved or not as Melchisedec Job and his three friends as also Elihu who with much a-do escaped this Authors condemnation But as for the Philosophers and of them the very best we read of he represents them living very holy lives and leaving to posterity very many divine sayings but at length like et Minos Aeacas or Rhadamanthus he adjudges them all to Hell all to Azazel O were it not much better and more safe to examine our own lives and consider our own later end We have here a clear and evident demonstration O ye sons of Israel that we are saved by grace We stand all before the Judgement seat of Christ as the two Goats taken for the whole Congregation of Israel and are presented here before the Lord ver 5. The distinctive and separating Lots pass upon us one for the Lord and the other for Azazel Who of us knows whether Lot shall fall upon him We all know that we have all sinned and have fallen short of the glory of our God Rom. 3.23 And the wages of sin is death Rom. 6.23 And they who are blessed and called to inherit the kingdom of God because they have dote works of mercy they remember them not Matth. 25.37 38 39. These things considered why may not the Lot for Azazel fall upon us It is the Lot which makes the distinction John 19.24 and therefore the eternal inheritance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distribution by lot Acts 20.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance obtained by lot among those who are sanctified and often elsewhere And we are said to obtain that inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.11 In whom also we have obtained an inheritance by lot And the means qualifying us to obtain the inheritance 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who have obtained by lot equally precious faith with us Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan who divided unto them the Land by lot and by lot the true Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joshuah is also called and his book after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divides the true inheritance of the holy land or land of holiness which is called his
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
Ministry as are blinde or lame or crook-backt or have some other visible biemish for that reason a most unreasonable one even because their children are so deformed For why they either think them fit for no other imployment meantime they remember not that curse Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing Or else they look at the Ministry only as a livelyhood like a Corrodie of so much a year to maintain an Abby-Lubber with what he may eat In the interim they consider not that they expose their children to a curse like that on Eli's house who shall say suppose to the Patron Put me I pray thee into one of the Priests offices that I may eat a piece of bread 1 Sam. 2.36 Doubtless such considerations as these are base and sordid and unworthy of the Gospel of Jesus Christ and evidently prove that such Parents have a poor opinion of Christs Ministers yea very low thoughts if any of the most high God who from the consideration of Gods eminency and Majesty ought to offer unto Him the very best they have It is the Lords own reasoning in the fore-named place Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foile as Jewels and Pretious stones are best set in a dark ground And truly the good news of a voice and power from Heaven routing our spiritual enemies though worthy a Quire of Angels Luke 2.13 14. yet it s welcome although they who brought it were scabby and nasty Lepers 2 Kings 7.6 11. Accordingly Moses Gods Ambassadour unto Pharaoh was a man slow of speech and of a slow tongue Exod. 4.10 So of S. Paul who was an Ambassadour for Christ his enemies said that his bodily presence was weak and his speech contemptible 2 Cor. 10.10 And his friends say of him that he was a short man and somewhat crooked Niceph. lib. 2.37 According to what Chrysostome calls him a man three cubits high And experience hath proved in these last dayes that the dumb Asse with mans voice hath forbidden the madness of the Prophets 2 Pet. 2.16 Yea God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things which are despised hath God chosen and things which are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. However all this be true yet neither all this nor any testimony else in Scripture nor any sound reason out of Scripture can warrant that selfish and ungodly designe of Parents though frequently practised in this and our Neighbour-Nations to set apart for the Ministry their impotent crook-backt or otherwise deformed children even because they are such These men no doubt seek their own things not the things of Jesus Christ Phil. 2.21 How much more pious and honest is their purpose and endeavour who intend the very best and principal of their children unto that holy Function For although Forma virûm neglecta feature of body in it self be neglected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this business not considerable yet may a comely body be a more serviceable instrument and vehicle of towardly noble and vertuous dispositions according to that of the Poet Gratior est pulchro veniens è corpore virtâ—s Vertue is more acceptable when it proceeds out of a graceful man-case Nor can I but approve of that part of a certain local stature of a Colledge which speaks thus Nec caecus nec claudus though the words following be invidious nec Gallus nec Wallus Neither let the Blinde nor the Lame be admitted into this Society But the inward deformities no doubt were here intended and principally prohibited by Moses as hindring the sons of Aaron from executing the Priests office And there are like spiritual blemishes which by like reason disable men from officiating in the Evangelical Priesthood For neither must the Gospel-Priest be blinde And he is spiritually blinde saith S. Gregory who knowes not the light of heavenly contemplation who being inveloped in the darknesse of this present life by not loving the life to come he sees it not according to 2 Thess 2.10 11 12. S. Peter better He who lacks these things saith he which are faith vertue knowledge temperance patience godliness brotherly kindness and charity he who lacketh these things is blinde 2 Pet. 1.5 9. Their office requires of them that they should open mens eyes that they may turn from darkness to light and from the power of Satan unto God Acts 26.18 That they cause all men to see the mysteries of God And how can he so do if he himself be blinde How ill put together are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinde guides Matth. 23.24 as our Lord calls the Scribes and Pharisees But it s more unreasonable that they be lame guides also And who is lame Who else but he who though he see the way of life yet through infirmity and instability of his affections walks not in it unto such saith the Lord how weak is thine heart Ezech. 16.30 How absurd a thing therefore is it for Gods Priests to be lame who are by profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as must be guides and leaders unto others in the way of life Acts 8.31 Now if they themselves halt in that way how can they say as S. Paul that excellent way-guide to his Philippians Be ye followers together of me and mark them who walk so as ye have us for an example Phil. 3.17 Goodly guides I wiss who like the Statue of Mercury point Travellers to the way while they themselves stand still as the Prophet saith of Idols they have feet and walk not and of the same Noses they have and smell not Psal 115.6 7. By the Nose S. Gregory understands Discretion Prudence and Sagacity according to the known use of Nasutus and homo acutae naris Prudence is as laudable a vertue of the soul as the Nose is comely for the body But I shewed before by sufficient authority that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note defect and excess in the parts of the body which imply that the Priest must have a perfect body and by analogy according to Philo that he have a perfect soul Because Perfectum est cui nihil deest aut superest that is perfect to which nothing is wanting nothing is superfluous And what is the breaking of the foot but the revolt of the heart and affections broken off from the wayes of God whereof the
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
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
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
preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of meâ—ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius
Diodati Pagnin Ainsworth and Piscator render the words he shall return from the warfare of the service Arias Montanus Revertetur ab exercitu he shall return from the army And so no doubt the words properly signifie not waiting as ours turn them Whereby the metaphore chosen by the holy Spirit is waived neglected and lost The reason why this service of God is called a warfare he who desires to draw near and cleave unto God will easily understand when he shall finde the law of his members warring against the law of his minde When he shall perceive that the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in the evil one 1 John 5. v. 19. Ephes 6. v. 12. who goes about seeking whom he may drink up When he shall consider that he must wrestle with Principalities and Powers with the Rulers of the darkness of this world with spiritual wickedness or rather the spirituallies of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high places There 's no word answers to places The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Such a service of God may well be term'd a warfare 1. The service of the Levites about the Tabernacle of meeting was a laborious service It s called in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the greatest pains and toyl that men undergo in peaceable times the labours of the ground in plowing sowing harrowing fallowing twifallowing trifallowing c. and this yearly Nam redit agricolis labor actùs in orbem The Plowmans labour turns round every year It s the greatest labour and pains that men can undertake in troublesome times therefore it s called warfare in the text It contains in it self compendiously all evil And therefore war is called evil as the sum of all evils Esay 45.7 The principal labour of the Levite was bearing the burden of the Tabernacle Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites the Gershonites and the Merarites Numb 4. which they must take up and bear so often as the Camp removed Mysticè Such is the labour of the spiritual Levite in the greater and better Tabernacle Hebr. 9.11 He has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great labour and toyl about a worldly Tabernacle of earthly minded men He breaks up the fallow grounds the earthly hearts of men which have long lien lay He sowes the feed of the Word which the fowles of the air the evil spirits devour Matth. 13.4 with 19. The Sun of persecution scorcheth it v. 5.6 with 20.21 The thorny cares choak it v. 7. with 22. And it is well if one fourth part of the soyl prove good and fruitful v. 8. with 23. So that the most part of his labour is quite lost and he spends his strength in vain Hence it is that the spiritual Levite is compared to the laborious Ox Deut. 25.4 1 Cor. 9.9 10. He treads out the corn he separates the pure grain from the husk he brings forth the Spirit out of the Letter So that great increase is by the strength of the Ox Pro. 14.4 Yet too often the mouth of the laborious Ox is muzled contrary to the command of God 1 Cor. 9.9 by sensual brutish earthly-minded men But the greatest labour of the spiritual Levit is the bearing of the Tabernacle and the parts of it even that spiritual Tabernacle wherein Christ dwels John 1.14 Of which burden even Moses and he a Levit complains Deut. 1.9 and elsewhere In this regard the spiritual Levit was figured by the Camel a creature that seems to be made to bear burdens and accordingly he is so ready to bear them that he kneels down that the burden may be laid upon him Of his hair penitential garments were made of old such were those of Eliah and John Baptist Does God take care for Oxen 1 Cor. 9.9 or Camels For our sakes no doubt was that written These are part of the herd called Animalia Dei Gods animals Psal 68.10 Among those beasts Jesus Christ is born Matth. 2. the resigned patient beasts Zech. 2.4 beasts before thee Psal 73.22 made to bear the burdens of the weak ones their many frailties and infirmities their murmurings and repinings their contumacies and obstinacies while meantime in great patience and long-suffering they endeavour their repentance and amendment of life 2. Note here a great difference between the temperal and spiritual warfare 1. In the temporal the enemies are outward In the spiritual they are inward according to the former Kings go out to battel 1 Chron. 20.1 According to the latter the Levites go in to war the warfare of the service Numb 8.24 2. The Prophet Esay gives us another difference For every battle of the warriour is with confused noise and garments rolled in bloods But this with burning and smell of fire as in the battle of Gideon against the Midianites Esay 9.5 which was not managed by might or by power but by Gods Spirit which is as fire So that when that light and fire appears all the divided judgements so the Midianites signifie fall foul one upon another and Gideon who breaks and treads under the sin as his name signifies obtains a glorious victory O that unto us that childe were born that unto us that son were given who may make good his great name in us according to the following words 3. Men engage themselves in outward wars to satisfie the policies lusts ambition revenge and covetousness of the worldly Potentates Delirant Reges Plectuntur Achivi Ahab was ambitious and covetous and for the satisfaction of his lusts all Israel mst be scattered on the hills 1 Kings 22.17 But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ he entangleth not himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.4 O ye Levites these things belong unto you saith the Lord v. 24. if we cleave unto the Lord as we all profess our selves to do and it is the business which the name it self imports how can we adhere unto any creature which may intervene and hinder our immediate union and cleaving unto him 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle of meeting There seems some jarring between Numb 4. and this place Numb 8. For in the former place the time of the Levites warfare begins at thirty years of age But here Numb 8. their warfare begins five years sooner viz. at the twenty fifth year of their age The reconciliation is easie according to Rabbi Solomon and others who follow him That whereas the Levites warfare consisted of two parts whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office This was the first part of their warfare which continued from the twenty fifth year of their age until they were thirty years old At that age
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
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
in the sin renders the sin so sinful that after-offenders are excused if not à toto at least à tanto their sin comparatively is said not to be as touching the first sin Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 And therefore Aaron was not smitten with leprosie but Miriam only though no doubt some regard was also had to his high Priesthood as Exod. 32. Nor was Adam so severely punished as Eve nor she as the Serpent Now as the Scripture here notes the first sinner as most guilty so likewise elsewhere as Numb 16.1 where our Translation joyns the conspirators altogether in one act but the Hebrew first appropriates the sin to the ringleader of it as I shall there shew The judicious Reader may observe many other like examples It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because But does it not also signifie Super occasiones upon occasions Whereas therefore Miriam and Aaron spake against Moses upon two occasions 1. Because Moses had married an Ethiopian woman 2. Because the Lord had not spoken only by Moses but also by them it cleares the text if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasions And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well causes as occasions So Gen. 21.25 Abraham reproved Abimelech upon just cause but Miriam and Aaron spake against Moses upon occasion only which were no just causes Therefore Arias Montanus turns the words Gen. 21.25 Super causas for the causes but this place Super occasiones upon occasions The first occasion was Moses had taken an Ethiopian woman We read of no other wife of Moses in Scripture but Zipporah though Josephus understands this of another wife an Ethiopian whereas Zipporah was a Midianitess Howbeit this is easily satisfied in that the Midianites dwelt among the Ethiopians as the Hebrews were accounted Egyptians because they dwelt in Egypt Gen. 50.11 Moses also Exod. 2.19 And the Midianites were esteemed Cushites or Ethiopians because they dwelt among them The Apostle tels us that Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken afterward Hebr. 3.5 that by what he made or caused to be made and what he wrote or taught the people by it he might testifie the will of God as 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 Hence the Tabernacle was called the Tabernacle of witness And what Moses did wrote or taught more obscurely with a vail on his face was to be declared afterward more fully and clearly according to the degrees of divine manifestation to such as are capable of them So that all who came after Moses must for doctrine and life speak no other thing then he did and his writings must be the test to prove others by The first occasion of Miriam her detraction from Moses was the Ethiopian woman either because he took her to wife who was a stranger from the Common-wealth of Israel though Midian descended from Abraham by Keturah Gen. 25.2 or because having married her he yet abstained from conjugal society with her as the Chald. Paraphrast saith he put away his fair wife whom he so cals by antiphrasis It s probable the contention began between the women and the beginning of strife is like the letting forth of waters saith Solomon which spreads it self to overwhelm the name and reputation of Moses The Ethiopians although properly one nation Gen. 2.13 yet that a very large one is used to signifie the Gentiles whose more proper sinnes were intemperancy of all kindes as Luxury Drunkenness Incontinency c. And therefore they who live in those sins are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of the Gentiles walking in lasciviousness lusts excess of wine c. 1 Pet. 4.3 And when the Prophet compares the people to the Ethiopians as in regard of their sins so in respect of their habitual continuance in them he chargeth them with drunkenness and whoredom Jer. 13.12.23.27 Hence it is that Bacchus the Heathens god of wine and excess of wine hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Cush And therefore David not willing plainly to name Saul the son of Kish the Benjamite 1 Sam 9.1 he implyes him more secretly under the name of Cush the son of Jemini Psal 7. in the title for his unchangeable like sins As where the Poet not daring to speak out concerning Caelius a riotous Roman saith Dic quibus in terris Tres pateat Caelî for Caelii spacium non amplius ulnas Tell in what lands The grounds of Caelius are but three Elns Which three remain'd unsold as reserved for his grave Hence it is also that the Ethiopians and Israelites are opposed as Jewes and Gentiles Amos 9.7 Are ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9. v. 7. as the sons of the Ethiopians unto me O ye sons of Israel which our Translators call Children When therefore Moses is said to have taken to wife an Ethiopian woman hereby he prefigured him whom the Lord would raise up like unto Moses who would reject his disobedient impenitent and incorrigible people and give them a bill of Divorce and should grant the Gentiles repentance unto life Acts 11 18. and take out of the Gentiles a people to his name Acts 15.14 so to be called as a wife by her husbands name This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses John 7.35 Acts 22.21 22. The other occasion of speaking against Moses was the eminency of his gift of prophesie which occasioned the envie of Miriam and Aaron and their derision of him For so that may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the Lord spoken only only in Moses for so both words signifie only or what hath the Lord spoken only forsooth in Moses Hath he not spoken also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis in us So very often our Translators render by or with 2 Sam. 23. v. 2. Zach. 1. v. 14.19 Hebr. 1.1 which should be turn'd in as 2 Sam. 23.2 Zach. 1.14.19 2.3 Hebr. 1.1 and elsewhere Such emulation and envie hath alwayes been among those of an inferiour dispensation against those who have been of a more eminent and higher which comes to pass by reason of acidia or laziness in spiritual things They under the letter of the Law and Prophets envie and detract from those who are lead by the Spirit of God How much more when a perverse spirit is mingled with a meer literal understanding Then Ismael mocks and persecutes Isaac Shimei curseth David and the Jewes encourage one another falsely to accuse and detract from Jeremy under pretence of the Law the Priest and Prophet who taught otherwise then Jeremy did Jer. 18.18 Manifold examples of this kinde we read of the Scribes learned only in the letter and the precise Pharisees zelotical high Priests and Elders who have contradicted and blasphemed the spiritual Moses as
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
strong so walking worthy of the Lord to all pleasing Col. 1.10 The holy land is well worthy of such a seed Nor is it a strong fansie or imagination but a strong faith which sets before us this eternal inheritance For want of this the land of Canaan hath fail'd the heirs of it who have been driven out of it these many hundred years But all the faithfull ones the true seed of Caleb are undoubted heires to an inheritance incorruptible and undefiled and that fadeth not away 1. Pet. 1.4 It 's a Land of desire Psal 106.24 Psal 106. v. 24. Which may excite and satisfie all desires It s the Lords Land who is the desire of all nations or to note the full satisfaction of all desires the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire is singular Hag. 2. v. 8. and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall they shall come importing that all appetites and desires shall be fulfilled and satisfied in the Lords Land Hag. 2.8 Which the antient fathers understood of Christ saith Galatinus lib. 4. cap. 9. And therefore it s worthily called the Ornament in all Lands and that which the Lord hath spied out for his people Ezech. 20. v. 6. Ezech. 20.6 Remember the joynt testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites Num. 14.7.8 The Land which we passed thorow to search it is an exceeding good Land If the Lord bear good will toward us or delight in us he will bring us into this land and give it us And certainly he will so do if we bear good will towards him and delight in him Ut ameris amabilis esto That we may be beloved and delighted in we must be amiable and lovely Delight thy self in the Lord and he will give thee the petitions or desires of thine heart Psal 37.4 Now the Lord make us perfect in every good work to do his will working in us that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.21 God keeps his time though men be out of tune SERMON X. Numbers 14. ver 34. After the number of the dayes wherein ye searched the land even fourty dayes each day for a year shall you bear your iniquities even fourty years and ye shall know my breach of promise IN the thirteenth and fourteenth Chapters of Numbers is contained one of the most famous and most remarkable histories of the whole Old Testament The sons of Israel were now come out of Egypt had received the law in Horeb were numbred and mustered were made ready to march toward the land of Canaaan But as usually it comes to pass when we are about to travail toward Sion and set our faces thitherward then we meet with most opposition from the enemy The like was prefigured in the manifold obstacles and impediments which hindred this people in their journey toward the land of promise whereof ye read in the two former books and in the first part of this book The greatest obstruction in their way was the diffidence and despair of the people and afterward their vain confidence and presumption The Text contains Gods sentence against the Apostates from the faith Whereof there are two parts 1. Their punishment denounced 2. The cause intimated First Their punishment denounced ye shall bear your iniquities Which is amplified by the time fourty years and that in proportion to the time wherein they searched the land fourty dayes a day for a year In both we have these Axioms SER. X. 1. They search'd the land fourty dayes 2. They shall bear their iniquity fourty years 3. After the number of the dayes in which they searched the land fourty dayes each day for a year they shall bear their iniquities fourty years 4. Thus they shall know Gods breach They searched the land fourty dayes Wherein we must enquire 1. What this land to be searched was 2. What it is to search it and who they were who searched it 3. Concerning the time of their search The land to be searched here mentioned is not only that which is called strictly the land of Canaan lying beyond Jordan but also the land of the Amorites Deut. 1.20 on this side Jordan 2. As for the act of searching it is not undertaken for it self but for information as Joseph chargeth his brethren that they were Spies and that they came to see the nakedness of the land Gen. 42.9 And the like Hanuns Princes say of Davids servants 2 Sam. 10.3 Accordingly Moses gives instructions to the twelve Spies to inform themselves touching the people of the land whether strong or weak few or many touching their Cities wherein they dwelt whether in tents or strong holds concerning the soil whether it be fat or lean And therefore the word here turn'd to search is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider but the word is of larger signification as to search round about according to Eccles 7.25 Eccles 7.25 I applyed mine heart to know and to search and to seek out wisdom The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the margent I and my heart compassed I cast about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The searchers of this land were either God himself Ezech. 20.6 Or Men and they either the 12 Spies reckoned up by name Numb 13. Or the whole Congregation of whom the Lord here saith Ye searched the land for it was their motion first to send forth Spies to search it Deut. 1.20 Quod quis per alium facit id ipse facit That which one doth by another he may be said to be the author of it 3. The time of searching the land was fourty days The number of fourty is a mystical number which sometime notes temptation Sometime 2. tryal of faith and obedience Sometime 3. Sin it self is thereby signified Sometime 4. punishment of sin Sometime 5. repentance humiliation and expiation of sin And there are examples of all these Of the first The Lord Jesus was tempted fourty dayes Matth. 4.1 2. 2. The faith and obedience of the people was tryed fourty dayes while Moses was in the Mount While the Spies searched the land 3. It s a time of sin The Israelites sinned in the Wilderness fourty years Hebr. 3. 4. For that sins sake they bare their punishment fourty years 5. The same number also of fourty signifies a time of humiliation repentance and sorrow for sin And therefore fourty dayes were allowed the Ninivites for their repentance Jonah 3. The reason why they searched the land will appear from consideration of the land it self and the searchers of it their designe Gods authority for the searching of it 1. The land it self flowed with Milk and Honey and was the glory of all lands and therefore well worth the searching 2. The searchers of the land the principal chief of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all men that
John 5. v. 39 40. As the learned Scribes could tell where Christ should be born but themselves went not forth Matth. 2. Ye search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word appears by the context to be Indicative not Imperative but ye will not come unto me that is believe in me that ye might have life John 5.39 40. Signe The way lies Southward toward the perfect day Numb 14.17 Who will believe that we travail thitherward when our faces are toward the North and the dark land As for means conducing hereunto the Spies who searched the land went from the Wilderness of Zin to Rehob that is from the bushy and thorny way to largeness and latitude v. 21. That no doubt is the way through straits and difficulties We went through fire and water say such travailers and thou broughtest us to a â—arge place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of refreshment Psal 66.12 that 's meant by Rehob here 2 Esdr 7.7 Therefore Rehob was the inheritance of the Tribe of Asher Josh 19.24.28 Judges 1.31 that is bliss and happiness as Asher signifies The afflictions and sufferings of Christ must precede our salvation by Christ 2 Cor. 1.5 6. through the narrow to the broad God shewes the worst first Cut off the right hand c. Strait is the gate and narrow is the way c. The common method of the world is quite otherwise whereby we are first assured of life salvation the holy land and then commanded to perform these hard duties afterward 2. They shall bear their iniquityes the word we turn iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly here understood Metonymically as the effect put for the cause But I see no reason but hereby we may understand the iniquity it self or the guilt of it For howsoever the Lord at the intercession of Moses had remitted the everlasting punishment Num. 14.20 Yet might they be made to feel the burden of their sin according as the Lord threatens in my text And Num. 27.3 The daughters of Zelophe had though they acquit their father of the conspiracy of Korah yet they confess that he died in the wilderness and died in his own sin He bare his iniquity according to Gods sentence in the text although I deny not but that the Metonymical meaning also hath place here when they are said to bear their iniquity in that their carkasses fell in the wilderness Hebr. 3.17 3. According to the dayes wherein they searched the land even fourty dayes each day for a year they shall bear their iniquities even fourty years The reason of this seeming great excess of punishment is because sin is not to be looked at according to the time wherein it is acted but 1. According to the person offended 2. According to the holy and just law violated and the just penalty of that law 3. According to the means of grace offered whereby the sin might have been avoided 4. According to the obligation of the person offending The Lord proportions and measures out the punishments of sin according to the nature extent and degree of continuance in sin Thus he dealt with Tyre and Sidon with Sodom and Gomorrha and with his own people The most just and merciful God in his punishments usually goes less and not to the full extent of his threatnings Chronologers who have exactly counted the years of Israels punishment in the Wilderness they finde it to fall short some moneths of full fourty years And the holy people who ought to be like their God being commanded not to exceed fourty stripes for the greatest fault Deut. 25.3 They Commonly out of equity remitted at least one St. Paul among his sufferings testifies this practice of the Jewes 2 Cor. 11.24 But in bestowing of rewards the mercifull God usually exceeds his promises Esay 35. Where the Lord foretells what miracles the Son of God should work in the dayes of his flesh we read not of casting out Devills nor curing the lepers both which we read frequently done by him The Lord promised David that after he should sleep with his fathers his Son should sit upon his throne but he brought that to pass while David was yet a live and his eyes seeing it 1. Hence it appears that the sin of a day may bring on us a years punishment yea many years yea an eternity if not timely repented of and forsaken 2. The quadragesima of sin may bring a quadringentessimum yea a seculum yea a seculum seculorum of Judgement 3. Hence it followes that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men This is evident from hence because the Lord remitted and pardoned this people their sin as appears Num. 14. ver 20. Yet here the Lord denounceth a punishment against the same sinners 4. It s clear therefore that when God hath forgiven sin as to the everlasting punishment He may and often doth reserve a temporall This is evident as out of the text so by Nahans transactions with David 2 Sam. 12. And the reason is because there is no sin unles timely repented of but its deadly So saith the Lord Jer. 46.28 I will chastise thee in measure and not leave thee wholly unpunished 1. By this means he works further repentance and humiliation in the party sinning 2. It renders the sinner more cautious and wary for the time to come because the rod of Gods correction is upon him 3. It declares that there is a God that judgeth the earth Psal 58.11 4. It is for example unto others that they may hear and fear and do no more wickedly 5. We learn hence that the Purgatory and temporal punishment for sin may be safely admitted in this life 6. Hence its evident that some are judged here that they may not perish with the world 1 Cor. 11. for the destruction of the flesh that the spirit may be saved in the day of the Lord. 1. This reproves their erroneous judgement who think that because God punishes men here a long time therefore he will punish them for ever 2. Those who conclude that they may sin impunè because they see no hurt come of it for the present It s impossible but that they should be punished for it either temporally or eternally 4. The Lord saith to his people in covenant with him ye shall know my breach of promise The words thus translated contain in them these two I cannot call them divine truths but false Axioms 1. The Lord breaks his covenant and promise 2. The Lord will make his people in covenant with him know his breach of promise or covenant Both which as they are most false and absurd so must this translation be which contains them both to say the best of it be most absurd and false These words are variously rendred by divers Translators The Vulg. Lat. and Pagnin turns them thus Cognoscetis ultionem meam my vengeance Munster Irritationem meam my provocation Vatablus and the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses
command all this this day Let us command our selves to obey what Moses commands Let us with all readiness and alacrity grant what the Lord requests of us There is an overture toward this in thine immortall soul O Israel That off-spring of God having departed from him carnestly though secretly desires again union with him Hence are the many pantings and breathings the deep sighings and groanings whereof there can be no other reason given but that the immortal soul broken off from the living God intensely and vehemently desires to be reunited unto Him her true Original This the Prophet David well expresseth Psal 42.1 As the Hinde brayeth after the streams of water so brayeth my soul unto thee O God Psal 42. v. 1. My soul hath thirsted for God for the living God when shall I come and appear before God I render it the Hinde the femal as the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminin joynd to it requires it so to be understood The desires of the pious and zealous soul after God and his Righteousness are compared to those naturall appetites of hunger and thirst Matth. 5.6 Whereof the later is more vehement and less tolerable then the former especially in femal creatures as the Hinde And thirst is yet more intense and eager when that beast is chased and hunted Whence Christ Psal 22. in the tittle is compared to the Hinde compassed about with Doggs Ver. 16. And most justly may the living God the fountain of living waters Jer. 2.13 and 17.13 elicit and draw forth the height of our most intense affection And if Amor complacentiae that love of complacency in God toward his Israel be so great surely Amor indigentiae the love of indigency and want in Israel ought in some measure to be correspondent thereunto And if the most high God out of wonderfull condescent vouchsafe even to petition Israel for his own Right and for good unto Israel how much more ought Israel to meet his God with humble petitions and prayers That the Lord would knit our heart unto him that we may fear his name and walk in his wayes That the Lord will be pleased to circumcise our heart to love the Lord our God and serve him with all our heart and with all our soul Deut. 30.6 O Israel do this right unto thy God Yea do this right unto thy self O Israel If thou honour thy God thy God will honour thee 1 Sam. 2.30 Even with that honour which cometh of God onely Joh. 5.44 Which is Jesus Christ our Lord 1 Pet. 2.7 To whom be all honour fear and love and service and obedience 1 Pet. 2. v. 7. now and for evermore Amen Thou shalt therefore sacrlfice the Passeover unto the Lord thy God Deut. 16. v. 2. of the flock and of the herd So the Vulgar Latin renders the words Immolabisque Phase Domino Deo tuo de ovibus de bobus And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast And Pagnin hath De pecudibus bobus of the Sheep or smaller cattle and of thine Oxen. So likewise Ainsworth This Translation leads unto a great errour as if the yong Lamb for the Passeover were here changed into a grown Sheep or an Ox which at first was instituted by the Lord to be a Lamb or Kid of the first year Exod. 12-3 5 And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever ver 14.17 Some of the learned Jewes were of this opinion And they feigned a reason viz. Because in a great family one Lamb or Kid was no enough And therefore they conceived that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox. But the Lord himself wisely foresaw and graciously provided for such a case as appears Exod. 12.4 If the houshold be too little for the Lamb let him and his neighbour next unto his house take it according to the number of the souls c. Beside the Lamb for the Passeover was not ordained for the filling of their bellies but for a thankful memorial of their deliverance out of Egypt that the heart might be established with grace Hebr. 13. v. 9. and not with meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they who have been walking or conversant have not been profited But why then are Sheep and Oxen here added if they be not the Passeover or a part of it I answer The Lords Sacrifices were to be offered in their appointed times Howbeit beside the precise observation of every respective offering there were certain incidental oblations which though offered unto God the same day yet they properly appertained not unto the service and offering of that day Thus the daily burnt offering was commanded to be offered day by day continually Exod. 29.38 42. Yet beside the daily burnt offering other Sacrifices were offered which distinguished from it as we read expresly Numb 28. where the continual burnt offering is again enjoyn'd ver 3. 8. But every Sabbath day had its proper service and offering ver 9. which yet did not discontinue nor yet was it co-incident with the daily burnt offering but distinguiwed from it ver 10. This is the burnt offering of every Sabbath beside the continual burnt offering and his drink-offering The like is observable in the oblations at the beginnings of the moneths ver 11. which were offered beside the continual burnt offering ver 15. So in the day of the first fruits ver 26. the Sacrifices proper to that day must be beside the continual burnt offering ver 31. The like may be noted in the solemnity of the Passeover it self which as it was to be observed apart and beside the daily burnt offering ver 23.24 So likewise was the service and duty of that day sacred from the proper services and offerings of the feast of unleavened bread For so ver 16. on the fourteenth day of the first moneth is the Passeover of the Lord. And in the fifteenth day of this moneth is the feast according to the first institution Exod. 12.14 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten but on the feast of unleavened bread beginning on the fifteenth day and continuing seven days were Sacrifices offered of Bullocks Rams and Lambs Numb 28.18 24. Whence its evident that where Moses saith Thou shalt sacrifice the Passeover of the flock and of the herd he speaks compendiously of the Passeover it self and the Sacrifices of the feast of unleavened bread annexed thereunto Hitherto we have considered the Law and rule of the Passeover Practise and example will best expound that Law and Rule which we finde 2 Chron. 30.15 Where it s said that they killed the Passeover on the fourteenth day of the second moneth Num. 9.10.11 And the Priests and the Levites were ashamed and sanctified
Mount Sinai but he quotes them out of Deut. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles and comes out of Mount Sion and brings with it strength and power And such is this in the Text. Besides since the nature of this Commandement is such that without it eternal life cannot be obtained surely our God would not have prescribed this precept to be done in this life if it had been to be reserved for another life Now that this precept is of that importance that without it the eternal life cannot be obtained and that by observing it the eternal life may be obtained appears by what our Lord saith Luke 10.25 when the Lawyer asked him What shall I do inherit eternal life our Saviour having asked him what is written in the Law c And the Lawyer returned answer out of Deut. 6.5 Thou shalt love the Lord thy God with all thy heart c. Our Saviour then answers to this question ver 28. This do and thou shalt live Now Beloved consider advisedly It concernes every soul which hopes and desires the eternal life If this be a necessary condition for the obtaining of eternal life surely if eternal life be possible to be obtained it must also be possible to perform the condition whereby it may be obtained which is to love the Lord our God with all our heart c. If otherwise the means be impossible the end also must be impossible whereby that end should be obtained it s all one to say Thou shalt not inherit eternal life The rule is well known Conditio impossibilis aequipollet negativae An impossible condition is all one with a negative But that we may be the more excited hereunto ye may be pleased to consider what a mans heart is carried unto in this world what objects or what in any object drawes his love most For the heart soul and minde are so swayed and carried by love as the body is by the weight of it Amor meus pondus animae meae saith S. Augustin And as the weight of the body inclines it to the place proper and most convenient for it so love swayes and inclines the whole man to that which is as it were the proper place and centre wherein it rests Now what objects most incline the love of the natural man or what most of all does the love of the natural man incline him unto The Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty or Comeliness most takes our fansie and wins our heart And the Wiseman confirmes it when he saith the man loves nothing better Eccles 36.22 Why a man loves that which is fair and beautiful is a blinde mans question 2. A second object lovely or the Formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be loved So that if one discerned love in another toward him he must be inclined to love him again as naturally as the stone is swayed and moved towards the centre Whence it is a good rule and would God we all observed it Ut ameris amabilis esto that thou mayest be beloved as every one would be be loving amiable lovely and courteous and thou shalt win upon his love whom thou lovest 3. A third Formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty beneficence doing good Manifestatio dilectionis est exhibitio operis This is loving in the deed saith S. John Now Beloved all these are eminently in God as in their root their spring their centre 1. All beauty and comeliness it is in him most eminently He is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own desormity compared with Gods beauty From his beauty what ever is beautiful in any kinde receives its beauty And to love this most beautiful object renders him that loves it like unto it otherwise then it is among the creatures For a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed But he who loves the Lord with all his heart c. He becomes like unto him 1 John 3.2 Amor transform at amantem in rem amatam Hence it is that Moses his face shined And they who beheld Stephen saw his face like the face of an Angel This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image c. 2 Cor. 3.18 What they falsly said of Helena that she was so fair that she was worth all that ten years war undertaken for her sake is most true of the beauty in God its worth all our labour all our warring all our mortification for his sake Romans 8.36 The second object is to be beloved and this is eminent also in God He prevents us with his love 1 John 4.10 He so loved the world c. John 3. So without bounds or limits so without example See how he loved him John 11. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty and liberality All we are all we have yea all the whole Creation and every creature is as streams from his Fountain as beams from his light as beauty from his beauty Should we begin to speak of his bounty and goodness and beneficence where and when should we make an end So that if the eyes of our understanding were opened how could we be but ravished with the love of our God Ut se habet simpliciter ad simpliciter ita magis ad magis maximè ad maximè if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he be worthy of love who is good as the Philosopher could say then most amiable and lovely is he who is the best Amor meus pondus animae meae My love is the weight of my soul saith S. Augustine Whence is it that all and every creature inclines to the proper place the Fowles unto the Air the Fishes unto the Sea the Stone to the centre is it not that these are their rest Tell me who ever thou art in what creature hast thou ever found a true solid and lasting rest I believe that we have found that Nihil aequè gratum est adeptis quà m concupiscentibus there is no creature so amiable in the enjoying as in the desire of it Let me appeal to the experience of the Amaretto whether he soon lothe not that which he most loved The example of Amnon 2 Sam. 13. is of large extent ver 2. He was so vexed that he fell sick for his sister Tamar and waxed lean from day to day When he had enjoyed her he hated her exceedingly so that the hatred wherewith he hated her was greater then the love wherewith he had loved her
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
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
them Thou canst dwell next neighbour to one with whom perhaps thou never exchangest one word scarce in a year I have heard it is very usual in this City Hath not Noah foretold it that Canaan should be a servant unto the Shemites according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houshold servant Most true it is they dwell in me and nothing else In me dwells no good thing This proves not his right but his usurpation It is no new thing for servants to usurpe authority over their Masters The sons of Zerviah were too strong for David You tell me I am Lord of Canaan Canaan is rather Lord over me 'T is true the time is when the childe differs little from a servant although he be Lord of all Gal. 4. The good that I would do I do not and the evil which I hate that I do The Canaanites will dwell in the Land but the servant abides not in the house alwayes John 8.34 Yet trouble not thy self overmuch what thou yet doest it is not thou but sin that dwels in thee I say while thou art yet a childe this comes to passe and God is merciful 1 John 2.12 Thy sins are forgiven thee for Shems sake that is for his Names sake But thou must not be alwayes a childe They are too strong for us True while only Moses is our Captain Deut. 7.1 But when Joshuah the Lord Jesus leads us in him we overcome them Then the Gibeonites are made hewers of wood and drawers of water When Soâ—omon the true Shemite and type of Christ the true Shem and the true Solomon the Prince of peace overcomes the world John 16.33 and bids thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considere Be of good courage The God of peace treads Satan under the Saints feet Rom. 16.20 The Canaanites 1. are first made tributaries when the Spirit lusts against the Flesh Gal. 5.17 They are 2. made servants and bondmen when the Flesh becomes obedient unto the Spirit 3. They are lastly driven out and destroyed when they that are Christs have crucified the flesh with the affections and lusts as crucifixion was wont to be the death of servants But alas The Canaanites have Chariots of Iron Jos 17. They have so What are the Chariots spiritually Eliah and Elisha were called The Chariots of Israel and the Horsemen thereof The true Prophets of the Lord are such they are Chariots of fire whose motion is upward Heavenward Godward carrying our thoughts and affections to heavenly things and things above These are the Chariots of Amminadab Cant. 6.12 the people of good will The Chariots of the Canaanites they are earthly of Iron heavie tending downward toward earthly things and carrying mens thoughts and affections downward toward things below He that is of the earth speaks of the earth And therefore the sons of Joseph Jes 17.17 Manasseh and Ephraim they have a promise from the true Josuah to overcome the Canaanites Phil. 3.13 14. Manasseh that is forgetfulnesse forgets that which is behinde and Ephraim fruitfulnesse and increase endeavours after what is before and presses hard after the mark c. The true Joshua he saith it Thou shalt cast out the Canaanites though they have Chariots of Iron and though they be strong This promise is to be performed in these last dayes Zach. 14.21 In that day there shall be no more a Canaanite in the house of the Lord of hosts O but I have been a Canaanite by sinful life and evill manners Even such have the best of us been as the Lord tells those who were of Shems race and progeny Ezech. 16.3 thy birth and thy nativity is of the land of Canaan thy Father was an Amorite and thy Mother an Hittit So was that woman Math. 15.21 and her daughter Acknowledge thine own vileness as she did a Dog And then shalt thou hear that even the Doggs eat of the crums c. In a cursed condition But the Lord by a divine art proper to himself can bring light out of darkness good out of evill blessing out of cursing He turned the curse into a blessing Nehem. 13.2 The Temple was built on the Threshing-floor of Arauna the Jebusite 2. Chro. 3.1 where the Jebusites dwelt there the Temple must be built Christ who is the true Temple Revel 21.22 must be there builded and reared up where he was trodden down before Arauna the Jebusite as a King gave to David that area that ground whereon the Altar and afterward the Temple was built 2 Sam. 24.18.23 and David commanded to gather the strangers of Jsrael c. 1 Chro. 22.2.3 whose number is reckoned 2. Chron. 2.17 who were these A poor contemptible people of the Canaanites implyed in the building of Gods Temple and these must be the men and no other In every Nation he that feares God c. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them S. Paul was a Cilician by birth and one of the Gregories was a Cappadocian as Julian brands him Our Lord Magnifies the faith of the Canaanitish woman Matth. 15. Vriah the Hittite is famous for his faithfulness to David Though these were all servants yet Esay 10.27 The yoke is taken away because of the Anointing even the unction of the Spirit Luk. 4.18 For where the spirit of the Lord is there is libertie The true Shem gives this liberty He takes from off us the yoke of servitude under Sin and Satan Matth. 11.28 29. under which we laboured and were heavy laden and we taking his yoke of patience upon us and learning of him lowlyness and meekness we finde rest for our souls Exhort 1. To the true Shemites to exercise their power and authority over their servants They have rebelled and usurped power The Lord hath promised unto Abraham and his seed the Land of Canaan Canaan is now Malae fidei possessor he detaines from us the holy Land the Land of holiness Jos 5.15 It is a good Land All the spies say so Num. 13.14 Even the Prophets who have search'd diligently 1. Pet. 1.10 The Lord hath delivered them to utter destruction Deut. 7.1 and 20.16 17. If we drive them not out they will be pricks in our eyes c. Num. 33.55 Despair not they are all conquerable 1. The Zidonian by Gods Fishermen the Preachers of his Word 2. The Hittite is cast out by love perfect love casts out fear 3. Christ gives power to tread down the Jebusite all the power of the enemy 4. The Amorite bitter words bitter envy is subdued by meekness of wisdom Jam. 3.13 14.5 Minding things above subdues the Gergashites earthly mindedness Col. 3.1.6 The Hivite by Christ who is our life Col. 3.7 The Arkite persecution by him who is born after the Spirit He cast out the bond-woman and her son 8. The Sinite or legal righteousness by the righteousness of Christ 9. The Arvadite the ruling sin by the reign of Christs righteousness 10. The Zemarite