every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
glorious mark set before us all Priests and people Ephes 4.13 A perfect man the measure of the age of the fulness of Christ Ye are by your place and profession neer unto God his friends and intimate ones whose duty it is to be middle men between God and his people who are also a people neer unto him Psal 148.14 Whose office it is to burn incense to our God to make prayers and intercessions for the people It is therefore expected of us that we should be more holy more sober more righteous more godly then other people are This is necessary if we consider the end of our prayer For it is the prayer of a righteous man that avails much James 5.10 And intercession is such a kinde of prayer as must avail very much since it is made for the Priest himself and for the whole congregation It s meet therefore that he be an eminently righteous man and zealous such an one as Phineas who stood up and prayed and so the plague ceased Psalm 106.30 the words are he executed judgement nor is there any mention made of prayer in the story Numb 25. though the words will bear both senses and imply that an intercessors prayer must be operative and the mediator himself a righteous man zealously executing justice and judgement Without holiness no man shall see the Lord no not when he is best pleased And shall we think that some remiss degree of holiness will suffice a Priest an Intercessor for Gods people and their Agent with God to see God obtain grace and mercy from God for himself and the people and that when God is most displeased with them when as the people are so is the Priest then where is that Shepherd that will stand before me saith the Lord Jer. 49.19 All the sons of Levi were holy and zealous in Gods cause Exod. 32. yet all of them could not hold Gods hand It was to Moses only that God said Let me alone Nor can we be so uncharitable as to imagine that all men were wicked in Jerusalem when God sought for a man that should stand in the gap and could finde none Ezech. 22.30 No no he sought some excellent man some Moses some Samuel some Daniel to stand before him It s well if an ordinary just man can obtain his own pardon in a common Judgement Lot was a righteous man 2 Pet. 2.7 but he was delivered out of Sodom at the instance and intercession of a more eminently righteous man than he And therefore we read that when God destroyed the Cities of the Plain that God remembred Abraham and sent Lot out of the midst of the overthrow when he overthrew the Cities in which Lot dwelt Gen. 19.29 As for profane men they are as unserviceable intercessors in the gap as a dry bush to keep out a flame of fire from devouring the stubble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are far from righteousness Esay 46.12 and far off from God We are neer unto God and intercessors for other men wherefore far be it from us that we should be like other men that it should be true of us Like people like Priest Hos 4.9 Or that we draw neer unto God with our mouth and honour him with our lips but our heart should be far from him Matth. 15.8 Far be it from us that it should be truly spoken of us which yet some of the people say that there is much Lording and Domineering over one another and over the people although we be brethren although we be not Bishops If it be so that we can be prowd without a title how neer to God soever we imagine our selves to be he beholds us afar off Or what some say that some of us are neer men covetous if so we are neerer Mammon than we are to the true God That we are as passionate and have as little rule of our affections yea some of us less then other men have If so how can we be said to be neer unto God or neerer then other men It is true what Hierom writes Vehementer Ecclesiam Dei destruit meliores esse Laicos quà m Clericos It s very destructive to the Church that the people should be better men then the Priests Howbeit I hope none of the people can say of any of us that we have erred through wine that we have gone out of the way through strong drink as those Levitical Priests are thought to have done I hope there is no such Beast that toucheth the mountain of the Lord. We well know the Apostles admonition Be not drunk with wine wherein there is excess but be filled with that wine wherein there can be no excess the Spirit of God I know there are among us some I hope many mortified men who need Pauls exhortation to Timothy drink no more water but use a little wine for thy stomacks sake and thine often infirmities 1 Tim. 5.23 But if any such intemperate men there be among us as some say there are I shall direct the Apostles exhortation unto them with some little change Drink more water and use but little wine Let the Potitii and Pinarii the drinking Priests and hungry gluttenous Priests as the old Priests of Hcrcules were called saith Festus let such be Priests to them who are no gods 2 Chron. 13.9 In the mystical Temple of the true God the sons of Zadoc every way righteous men must be neer unto him to minister unto him Ezech. 44.15 But there is a drunkenness and not with wine Esay 29.9 a surfeting with the giddy spirit of opinion kindled in our own imaginations or borrowed of our neighbours neer home such a drunkenness I fear there is too much among us and that such boutefeus and incendiaries there are who bring their own strange wilde fire into the Church of God and zealously offer up their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own will-worship unto God Shall such escape the just judgement of God Our God hath his spiritual judgments under the Gospel figured by those under the Law but more dreadful then those Such was the judgement on these two Priests The fire burnt their bodies not their clothes There is a kinde of thunder which burns not the Chest but melts the money in it hurts not the flesh but consumes the bones And such are Gods spiritual judgements they touch not mens bodies but seiz upon their souls Non quoties peccant homines sua fulmina mittit God sends not thunder and lightning alwayes to destroy ungodly men but such judgements as are much heavier as hardness of heart impenitency treasuring up wrath against the day of wrath contempt of Gods Word and Commandement from which good Lord deliver us Let these Boutefeus who kindle their own fire and compass themselves about with sparks walk in the light of their fire and in the sparks which they have kindled but this shall they have of Gods hand they shall lie down in sorrow Esay 50.11 O my brethren Let
will drive out that sin and perversenesse so shall we become Bethel Gods house Yea if with Jacob we build the altar of patience the strong the mighty God will be with us as he was with Jacob Gen. 28.15 and of weak with Jacob will make us strong as Israel Gen. 35.10 Heb. 11.34 Esau said I have enough my brother Gen. 33. Ver. 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd enough signifies abundance vast large and great plenty The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have many things The Vulg. Lat. Habeo plurima I have most things But none of these amount to what we call enough which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficiency A learned Rab. observes that these words Esau spake out of the pride and swelling of his heart like Pharaoh or Nebuchadnezzar for in his whole story it may be noted that he never names or owns God unlesse happly when he sware away his birth-right Gen. 25.33 But Jacob as it appears by his whole history acknowledgeth God to be the author of all the good which befell him especially Gen. 32.9 10. I am not worthy of the least of thy merits for With my staff I passed over this Jordan and now I am become two bands And in his discourse with Esau These are the children which God hath graciously given thy servant Gen. 33.5 And Verse 11. God hath dealt gratiously with me And accordingly Isaac though he blessed both Jacob and Esau yet in blessing Jacob he names the Lord and God Gen. 27.27 28. See the smell of my son is as the smell of a field which the Lord hath blessed Therefore God give thee of the dew of heaven and of the fatnesses of the earth c. But in blessing Esau he useth neither name Verse 29.40 But our Translators here make Esau say I have enough when he said I have much and they make Jacob say I have enough when he said I have all things Ver. 11. Howbeit let us improve the sense of the Translators to the best They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is much implying that he who hath much ought to be satisfied and to think he hath enough They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is all things implying that he who hath enough is satisfied and desires no more he indeed hath all things And the reason is Desiderium sold vera est confessio paupertatis He who desires any thing confesseth himself a poor man As Ahab King of Israel was yet a poor man because he wanted and desired one spot of ground 1 Kings 21.4 5 6. And Haman though in all the glory of a sole favourite to the greatest King yet wanted Mordecai's knee to make him honourable Though the Translators might thus Philosophize yet nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear their translation Let us examine what they make Jacob say Gen. 33. v. 11. I have enough I have enough The words of Jacob so rendred by our Translators are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all things Esau saith v. 9. I have enough Gen. 33. Verse 11. but it should be rendred I have much The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob exceeds Esau and saith I have all things But how had Jacob all things One of the learned Jews saith Three men the blessed God gave to taste in this world the Fountain of the world to come 1. Abraham because it is written Gen. 24.1 And the Lord had blessed Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things 2. Isaac because Gen. 27.33 and I have eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all 3. Jacob because Gen. 33.11 said I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things So he These three the holy blessed God took into his Name which he said should be for ever Exod. 3.15 and made them partakers of his nature And therefore they might every one of them well say I have all things Jacob in special manner had God with him Gen. 28.15 For habet omnia qui habet habentem omnia He hath all things who hath God with him who hath all things saith one of the Ancients In which sense the Apostle is to be understood speaking of himself and his fellow Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having nothing and possessing all things 2 Cor. 6.10 Mysticè Hereby is signified unto us 1. The moderation and reasonableness of the natural man Esau saith I have enough or I have much He was content with what he had 2. The affluence and abundance of the heavenly man and his benediction and influence upon the natural man Jacob saith Take I pray thee my blessing that is brought to thee because God hath dealt gratiously with me and because I have all things Put away the strange gods that are among you Gen. 35. Ver. 2 3. and be clean c. Our Translators use often this word among for what properly is in or in the midst of men as John 1.26 Gal. 3.1 Colos 1.27 Marg. and elsewhere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies medium the midst or inmost part which is the heart the usurped seat of the idols and false gods Ezech. 14.3 Out of which Jacob requires all of his houshold to put them away in order to their going up to Bethel This was not expressed in Gods command Verse 1. but implyed onely Whence yet Jacob rationally gathered a command to be given unto his house And from this place Aben Ezra infers that every evil man who goes to pray he ought to purifie himself And good reason for what agreement hath the Temple or house of God that 's Bethel with idols 2 Cor. 6.16 Since therefore O house of Jacob ye are the Temple of God as it follows immediately and ye are now to ascend and to return unto your heart Psal 85.9 LXX and Vulg. Lat. how can ye think of the goodness of God in the midst of his Temple unlesse ye be clean 2 Cor. 7.1 Yea how can ye ascend into the hill of the Lord and stand in his holy place unless ye have clean hands and a pure heart Psal 24.3 4. Revel 21.27 When all the outward Images Crosses Pictures and Crucifixes and all the painted Glass-windows are broken it may be then hoped that zealous reformers will consider these things and that Mammon is a strange god and Covetousnesse is idolatry Col. 3.5 that the belly is made a god by them who mind earthly things Phil. 3.19 that pleasure is a false God and they are true idolaters who are lovers of pleasure and of their own wills more then lovers of God O house of Jacob put away these and all other strange gods that are in the midst of you in your hearts and be clean and change your garments as Jacob and the Apostle adviseth put off the old man with his deeds and put on the new man and let us arise and go up to Bethel the
was called a Nazaren and hereby typified by Joseph the Nazarite of his brethren as some conceive who read Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s And truly these letters are sometime used promiscuously one for the other as 1 Chron. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96.12 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like They who read the word Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God as the Nazarites of old were For whereas others sanctified somewhat of their goods as Sheep or Oxen unto God the Nazarites above all others devoted themselves unto God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to separate after a wonderful manner as I shall shew which eminently and above all others was fulfilled in our Lord Jesus Christ who devoted and offered himself without spot unto God Hebr. 9.14 and gave over himself to his Fathers will even to the death the shamful painful and infamous death of the Cross which is implyed in his speech John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctifie or devote my self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted or sanctified is used by the LXX to signifie a Nazarite Therefore Philo Judaeus tells us that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. devote and sanctifie themselves hereby demonstrating holiness and the height of their love unto God For every man is to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most precious thing he has And therefore he who offers up himself unto God as our Lord Jesus Christ did he no doubt offers up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great vow as the Nazarites vow was called And hence it is that our Lord is so often called a Nazaren Mat. 26.7 Mark 1.24 and 7.19 and 10.47 beside many other places Whence also his Disciples and followers are called Nazarens Acts 24.5 whence ipso nomine nos Judaei Nazaraeos appellant per cum saith Tertullian The Jews by him call us Christians Nazarites after that name Now although this be the opinion of very learned men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith in regard of Plato from whom he differ'd in judgement its lawful and honest to prefer truth before our friends For whereas our Lord is called a Nazaren it is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate For the Nazarite was by his vow to separate himself from Wine and strong drink and not to come at the dead Numb 6.1 6. But our Lord Jesus both drank wine Luke 7.34 and touched the dead corps Luke 8.49 with ver â—4 And therefore although this vow of a Nazarite were fulfilled in Christ according to the truth and by the Spirit of holinesse yet was it not accomplished in him according to the letter of the carnal commandement Nor was our Lord from thence called a Nazaren from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgultum a sprout or twig because he was brought up in the City of Nazareth or rather Natsareth as it s written in the Syriac Matth. 2.23 whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Natsaren as it was written in the title on his Cross which title they say they have at Rome Yet in the Greek tongue he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazaren because that as the French and some other Languages affect smoothnesse of pronunciation But was Joseph the Nazarite of his brethren for this end that his brethren should not be or rather that his brethren should be Nazarites whether so or no sure I am our Lord Jesus devoted and sanctified himself unto God by the Spirit of holinesse as a spiritual Nazarite that his brethren might be spiritual Nazarites also For so he saith expresly John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie devote and consecrate my self to God as a Nazarite that they also may be sanctified or become Nazarites For so what Amos 2.12 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites is turn'd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sanctified ones Who ever shall thus willingly devote himself unto God for such a will the Lord requires who loves a cheerful giver especially of himself who gives himself unto God without doubt he shall be looked at as a strange man And therefore our Lord saith whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderfully separates himself to vow a vow of a Nazarite to separate himself unto the Lord who ever doth so shall be wondred at and become a wonder or a Monster unto many as David saith of himself Psalm 71.7 And it is the condition of all such Esay 8.18 Zach. 3.8 And Saint Peter gives the reason Because they run not with the men of the evil world from which they have separated themselves 1 Pet. 4.4 into the same confusion of luxury as those words should be rendred Such as these are exemplary men in holinesse of life who shine forth as lights to the dark world in a wicked and perverse generation This concerns us O ye Nazarites who ever are dedicated and consecrated unto God it concerns us O ye Nazarens who grow up unto him in all things Ephes 4.15 who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprout or sucker out of the root of Jesse Esay 11.1 that every one of us endeavour to excel to the edifying of the Church 1 Cor. 14.12 and so to be a Nazarite of his brethren to abstain from wine wherein is excess and to be filled with the Spirit Not to pollute our selves with dead works not to come at a dead soul as the words signifie Numb 6.6 not to communicate with any how neer so ever unto us in their dead works to preserve and increase our holy thoughts To stir up our selves in these times of distresse to pray unto the Lord for our selves and our brethren So shall the blessings of our God descend upon us as they descended on the head of Joseph who was the Nazarite of his brethren EXODVS Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob. VVHat in the context the Translators call the loynes they acknowledge in the margent to be the Thigh in the Hebrew as also they do Gen. 46.26 And why then should that be rejected which the Spirit of God dictates and that chosen which seems best to their own humane spirit when the Scripture saith the Thigh how dare we say the Loyns Imo haud longè hoc vocabulum ab ipsa re abludit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utriusque sexûs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet Gen. 46.26 Numb 5.21 Nimirum seminales venae tres è lumborum venis ortae antequam in crura descendunt per femora virorum ac mulierum recurrunt fecundumque semen in vasa generationis utrisque devehunt quod ferè Valesius ait cap. 13. sacrae philosophiae The
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
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
Childe hee 'l complain to his Father though he the poorest and meanest subject It is a duty that children never live to out-grow a debt that they can never fully pay though they be ever paying it as it is said of the childe sequiturque patrem non passibus aequis The thankfull childe follows his father but with unequal steps Now since the Obligation is so great the greater is their sin who 1. in opinion or 2. practise undervalue and slight this Commandement of God touching honour unto parents and the Ratification of it 1. In opinion as they who under pretence of honouring God slight and neglect their parents This was that which our Lord blamed in the Scribes and Pharisees Mat. 15.4 Where having recited the Commandement of God and the penalty due to those who break it but ye say saith he whosoever shall say to his Father or his Mother it is Corban a gift given and consecrated unto God wherewithal thou mightest be holpen by me such an one shall be free from honouring nourishing clothing supplying the wants of his Father or Mother But should not Gods worship and service you 'l say be so dear unto us that it ought to be preferred before our father and our mother Men are wont in this and other cases to plead for God such as they conceive him to be Some there are who think that God sees as man sees and that he is much taken with beautiful out-sides of Temples made with hands and to such use was that Corban of which our Lord speaks for reparation of the Temple And for this the Scribes and Pharisees were zealous and so zealous that they preferred it before the Commandement of God They knew not nor do many know or at least they consider not that to do justice and judgement is more acceptable unto the Lord then Sacrifice Prov. 21.3 To obey is better then Sacrifice and to hearken then the fat of Rams 1. Sam. 15.22 So that our obedience unto the Moral Law of God our love to our neighbour our honour unto parents is more pleasing unto him then all his ceremonial worship and service Because the Kingdom of God consists in righteousness peace and joy in the holy Ghost and in these things consists our service of God and Christ acceptable before God and men Rom. 14.17 18. Yea without brotherly love there is no love of God For he that loves not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Therefore our Lord dispenseth with his own service when the brotherly love is wanting till it be fulfilled leave thy gift at the Altar and go first and be reconciled unto thy brother and then come and offer thy gift Matth. 5.24 2. The more are they to blame who by their practise violate this duty a sin very rife among us and to be accounted among those which have brought the wrath of God upon us in these last dayes For the Prophet puts this sin among others in the Catalogue of those which brought the national judgement upon the people Ezech. 22.7 In thee they have set light by father and mother that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight of honour due unto them they performed not It is a sin that is extream frequent in this City God avert from us that judgement which he threatned and inflicted on his ancient people for this sin That for this and like sins he would burn them like dross in his Furnace Verse 19. 22. And therefore it is a sin worthy that punishment which the Lord hath denounced great as the reward is great For this is a rule consonant unto sound reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Matth. 23.23 are ratified by the heaviest punishmants Such is the capital punishment due to the breach of this Law Exod. 21.15.17 And we may read the like Deut. 21.18 21. and 27.16 Prov. 30.17 Whence it is that he seems to appeal to our equity whether his sentence be just or not For having said When any man shall curse his father or his mother let him die the death he presently repeats the crime He hath cursed or set light by his father or mother his blood shall be upon him The evidence of the fact justifies the sentence of God We finde like appeals made elsewhere Gen. 49. Jacob now about to deprive Ruben of the birth-right Thou art my first-born saith he and the beginning of my strength c. thou shalt not excel because thou wentest up to thy fathers bed thou didst dishonour and slight thy father then defiledst thou it Then as it were making an appeal to any who should judge whether his sentence were just or not he adds he went up to my Couch v 4. Thus the Lord now denouncing judgement against Moab Esay 16.7 Moab shall howl for Moab we have heard saith he of the pride of Moab then turning as it were to any one who would judge of it he addes he is very prowd The like we may finde Jer. 44.9 10. Ezech. 13.3 6. Let the people of God be warned of this judgement perform the duty required and so expect the promise made even long dayes dayes of eternity in the land of the living It s the first Commandement with promise It s reckoned by the Jews in the first Table whence the duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety which is proper unto God so the Apostles phrase sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew piety at home to be pious or godly toward ones own house which he presently explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the Parents which is good and acceptable before God 1 Tim. 5.4 Yea great is the reward of such piety a lasting an everlasting reward Jer. 35.18 19. There shall not a man be cut off from Jonadab the son of Rechab one who shall stand before the Lord for ever Josephus tells us that these Rechabites were a race of pious and holy men from a long time whom he describes Antiq. lib. 18. cap. 2. And what is become of them now They were called Esseni and Asidaei whereof we read mention made 1 Mac. 7.13 and elsewhere But surely these were not nor are to be understood only according to the flesh no more then Israel is but according to the Spirit So that they who reverence obey and support their parents they are the true Asidaei the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious holy merciful ones And these are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 35.2 the Rechabites the sons of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rides in glory and triumph upon the word of truth meekness and righteousness Psal 45.4 Who rides-on conquering and to conquer Revel 6.2 and his spiritual children conquer with him and through him and so reign with him For the Law is spiritual and the words have their spiritual meaning For is not God thy Father who bought thee Hath he
would have all others lout and do homage And for these we quarrel and contend vex and torture our selves and others as if that curse on Zedekiah and Ahab were upon us which ye read Jer. 29.22 God make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire And these are the Christs which the divided Babel worships These are our Helena's these our Diana's Here is Christ saith one nay saith another he is here so a third a fourth indeed who knowes how many A Nut was crackt and one shell flies this way another that way a third another way and the like may be said of many And one followes this shell and saith O here is Christ and he heads and leads a company after him Another shell flies that way and another followes that and leads a company after him and so a third a fourth a fifth c. Stultorum infinitus est numerus Eccles 1.13 Meantime while men run to and fro like the Egyptians to seek their Apis they cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have found him we have found him they think they have found a god and he proves no other no better then a Calf with a white face They hunt and search here and there for shels and meanwhile the kernel lies in the midst neglected by all despised by all the unity of heart love meekness lowliness of minde patience long-suffering c. that 's the kernell That lies i th' street troden under foot and no man thinks it worth the taking up Let no man stand at a gaze and look at this or that Church or Congregation and call that Babel Turn thine eyes inwardly into thine own self O man and see whether the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Babel the same Beam be not in thine own eye The pride of knowledge without the life of it which is obedience whereby thou wouldest get thy self a name to be a man of great understanding and holiness this swels thee and makes thee imagine that thou hast a spiritual fulness and great riches of knowledge and thou reflectst upon thy self and knowest that thou hast knowledge 1 Cor. 8.1 Thou hast gotten thee an opinion and art big with it and travellest like a fool with a word and believest that it is Christ formed in thee Gal. 4.19 Whereas indeed it is but a tympany a tumour a swelling of spiritual pride in thee Whence thou imaginest thy self above all other men and that they are but fools or beasts in comparison of thee All this proceeds from that man of sin who sets him self up in thine heart as if he were God whereas indeed he is the Devil himself with his mystery of iniquity and he works iniquity in thee And he hath his false Prophet in thee which teacheth lies in hypocrisie And unto all this thou hast thy beast that yields obedience unto the iniquity And this is thy Babel thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine eye-sore thy false light which renders thee unfit maugre all thy knowing knowledge to be a Priest unto the Lord. 'T is true this high minde is plausible and with some so taking that its thought to be the great power of God Acts 8.10 However it makes a fair shew in the flesh But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purulenta Scabies the moyst the mattery Scab is when the corrupt and putriâ—ied blood so abounds that it breaks out and deforms the flesh And what 's that but the open and known sin the manifest works of the flesh Gal. 5.19 which proceed out of the abundance of the corrupt heart Matth. 15.19 20. and defile the man Of these the Prophet speaks in a corrupt age like ours There is no truth nor mercy nor knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and bloud toucheth blood And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purulenta Scabies the putrified matter of the impostumated soul As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the dry scab or itch S. Gregory applies this to covetousness which as the itch seizeth on the body so this on the soul which spreads it self without pain Avaritia capti animum dum quasi delectat exulcerat c. Covetousness while it delights the minde of him who is taken with it it eats and wastes it and that without sense of pain Dum spes refulserit lucri the grief is taken away by the tickling and flattering hope of gain Meantime as this mangyness deforms the body so doth covetousness stain the beauty of the soul Whence not without just cause it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turpe lucrum sordid and filthy lucre This itch also may proceed from a Pharisaical humour as when men itch after praise as our Lord saith of the Pharisees that they did all their works to be seen of men Matth. 23.5 and did affricare scabiem they infected others with the same itch so that they loved the praise of men more then the praise of God John 12.23 This also may be referred to the desire of propagating and spreading their opinions which is so impetuous and itching that they compass Sea and Land to make one Proselyte saith our Lord Matth. 23.15 And the like zealous itch have the Pharisees of our time whose main endeavour it is rather to poyson others with their contagious tenents then to save them and win them to the life of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its original from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere to learn whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctus learned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrina learning Which imports an impatient and itching desire that many have to be teaching others when yet that which Tully bewayling the decay of Orators in Rome saith Quà m in paucis spes quantò in paucioribus facultas quà m in multis est audacia the same or the like we may say of those who intrude or would intrude into the Evangelicall Priesthood How few are there whereof there is hope how much fewer have any faculty in how many is there audaciousness and boldness to execute the Priests office And as these have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their tongue so the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their ears as the Apostle saith of them 2 Tim. 4.3 and so mulus mulum scabit they rub one another And the people love to have it it so Jer. 5.31 But here I may take up a complaint and cry out with the Orator O tempora O mores Into what times into what manners of men are we fallen When every blinde Bayard who sees only with other mens eyes and is learned only with other mens learning will yet be a Seer a Prophet and a Priest unto the people When such as halt between God and Satan Christ and Belial will yet undertake to be leaders of the people and with their broken feet
preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of meâ—ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius
at sixty years yea at sixty three years of age after nine climactericals when old age it self begins to be burden enough Provision was made for the Levite now super-annuated under the Law And did the Lord wholly neglect his Evangelical Levites when their strength faileth them Surely no Liberal maintenance was provided for them whereby their old age might be cherished after their hard duty performed But when the Gospell Levites made the people stumble at Gods Law as impossible to be kept or which amounts to the like not belonging to those under the Gospel when they corrupted the covenant of Levi Mal. 2.8 when the people enlarged their desire like hell Habak 2.5 The Levite now past his labour is as much regarded as an old Horse which hath ease and rest only when he is dead But this is a remediless complaint when what was provided and consecrated unto the support of the aged Levites is diverted unto other and those to speak most sparingly whrse ends May not the consideration of this shame us who pretend our selves to be spiritual Levites such as cleave unto the Lord they are the true Levites yet spend our strength and chief time of our strength from twenty five till fifty years of age may I not say of some till sixty yea seventy years of age and upward in the war of their members following their fleshly lusts which fight against their souls Be we rather exhorted to hasten the coming of the fiftieth year that year of release from our hard duty and service That acceptable year of the Lord that day of the Lord whose approach we must hasten 2 Pet. 3. v. 12. Hasten the comming of the day of God So Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 Accelerantes adventum hastening the coming or presence of that day of God It s an expression somewhat strange for we rather wish Phosphore redde diem that the time were come then that we should come to the time or day Indeed that day of the Lord is alwayes ready and would shine unto us but we interpose our clouds or mists and darkness of our sins between it and us We draw our selves in a boat with cords to the shore when the shore seems to come unto us And so it is when we are drawn by the cords of love unto that day of our God and the Lord is drawn by his love toward us as when the Prodigal son returned his father saw him a far off ran unto him and kissed him Thus the Lord meeteth him who rejoyceth and worketh righteousness Esay 64.5 But when the Levites strength is spent in warring the warfare of the Lord must the Levites then be idle Surely no they must now minister There is no part of time that wholly exempts any man from serving God If the enemies be subdued in the spiritual warfare being delivered out of the hands of our enemies we must serve him in holiness and righteousness all the dayes of our life As for the two following divine sentences 3. That the Levites must minister 4. Not serve but minister I have noted somewhat that may give light unto them on Gen. 39.4 upon the Translators mistake there which I shall not here repeat Let the children of Israel also keep the Passeover at his appointed season Numb 9. v. 2 3. in the fourteenth day of this moneth at even ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it These words contain the Law touching the due observation of the Passeover to be kept in the due time appointed for it and according to the manner prescribed of keeping it But special charge is given concerning the time which is twice mentioned in his appointed season and again in his appointed season Why then do our Translators point us to one evening when the Scripture tels us of two evenings and mentions them precisely both here and Exod. 12.6 And appoints the set time when the Passover must be killed and the Feast kept viz. between the two evenings It is true that secundùm idolum fori according to our common notion we know but one evening in one day and that about Sun-setting whence our English word evening is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed because the evening or eventide is Bed-time But it s reasonable yea necessary that our notions be conformed unto the Scriptures expressions not that we should force the Scriptures to our notions For our understandings wills affections actions life and manners are all of them to be shaped and fashioned according to the Canon and rule of the Word the Word is not to be formed or modeled according to our understandings wills affections life and maners It was a foul oversight of the Translators to render these words Rom. 6. v. 17. Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye have obeyed that form of doctrine which was delivered you whereas the words sound thus But ye have obeyed that form of doctrine unto which ye were delivered This they acknowledge to be the sense of the Greek text which yet they cast into the margent Where this true translation and many other more agreeable to the Original then what they put in the text are utterly lost in all our English manual Pocket Bibles But come we to our two Evenings whereof the one is the declination of the Sun from the Noon-point the other is the setting of the Sun And therefore the Chald. Par. renders between the two Evenings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as he is translated ad vesperam toward the evening but between two Suns viz. the declining and setting Sun The LXX therefore hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the Evening And that this was the preceise time of killing the Passover Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi and from them Cajetan and others The reason of this exact observation of time for the killing of the Passover was that there might be a due correspondence between the type and the truth between the slaying of the Passover and the crucifying of Christ who is our Passover 1 Cor. 5.7 For whereas the Jewes divided their day into twelve hours which they made longer or shorter according to the divers parts of the year so saith our Lord Are there not welve hours in the day John 11.9 at the third hour that is our nine a clock in the morning they offered up the Morning Sacrifice a perfect Lamb and betwetn the two Evenings about our three a clock after noon they offered up the Evening Sacrifice Exod. 29.38.39 Numb 28.3 This is the offering made by fire which ye shall offer unto the Lord two Lambs of the first year perfect in a day for a continual burnt offering the one Lamb shalt thou offer in the morning and the other Lamb shalt thou offer between the two Evenings These things befel that people in figure and were written
if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here
elsewhere and the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might c. 2. This new spirit is said to have been with Caleb that is for his help so what we read Jos 1.17 The Lord thy God be with thee the Chald. Paraph. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God be in thy help to help with counsel so what we read 1 Kings 1.8 they were not with Adoniah the Chald. Paraphrast hath they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his counsel To help with might and strength so where Job saith I know this is with thee the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst do all things Job 10.13 Thus the Lord promiseth to be for strength to them who turn the battle to the gate Esay 28.6 Whence we may take notice that 1. All men are acted by one spirit or other which is with them acts and leads them in their different wayes 2. All who walk toward the land of holiness are lead by Gods good spirit Psal 143.10 which either 1. initiates and enters us in Gods way as the spirit of bondage and fear Rom. 8 15. Or 2 the spirit of faith and power which goes and leads on towards the accomplishing and fulfilling of our journey 2 Cor. 4.13 And this is the spirit of power Or 3. the spirit of love 2 Tim. 1.7 which brings us home and is the perfection it self for he that dwelleth in love dwelleth in God 1 John 4.16 3. The Lord observeth by what spirit we are lead he took notice of the ten false and lying Spies how they were acted by the spirit of unbelief and disobedience Numb 14.22 He saw also that Jehoshua and Caleb were lead by another spirit All men may observe our outward motions actions words which because most men have learned that abominable Art of Seeming possibly may not proceed from a right principle For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word anagrammatize one the other and the latter is interpreter of the former and Caleb saith I return'd word to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14. v. 7. according to what was with my heart Josh 14.7 whereby he gives a notation of his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caleb Secundum cor according to the heart and although out of the abundance of the heart the mouth speaketh yet our Lord who knowes the hearts of all men took notice that some who were evil yet spake good things Wherefore since the word that essential word Christ is quick or rather living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Vivus and powerful or rather operative Hebr. 4. v. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sharper or more cutting rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then any two edged sword or above every two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and piercing even to the dividing asunder of the soul and spirit the joynts and the marrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do or rather concerning whom is our speech so the Vulg. Latin or unto whom is our account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how needful is the Wisemans counsel Keep thy heart above all keeping Prov. 4.23 and that of the Prophet Take heed to your spirit Prov. 4. v. 23. Malach. 2.16 1. This justly reproves the timerous and cowardly spirit of many who pretend to that other and new spirit of Caleb as if they were called chosen and faithful Revel 17.14 yet yield themselves to be beaten and buffered by Satan and are overcome by every foolish and hurtful lust which fights against the soul Who boast as if they were Christians and were acted by the other the new spirit yet are indeed as yet under the spirit of fear and bondage Let such as these think sadly of what the Apostle saith Rom. 8. v. 9. If any man hath not the spirit of Christ he is none of his or rather this man is not hâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Calebs example as justly reproves the proud and presumptuous spirit of those who in their own strength strength of imagination which they call faith go against the spiritual enemies like those Numb 14.40 45. or those Acts 19.13 16. and with like or worse success What an honourable testimony does the Lord give of Caleb here That he was his fervant that he had a anew another spirit And was it written for his sake alone that he was the Lords servant and that he had another a new spirit Is' t not worthy our holy ambition is it not a patern that may excite and raise our most industrious imitation How else were all things our examples O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant ariseth with his Lord. Such was theirs who being asked who they were return'd this answer we are the servants of the God of heaven and earth Ezra 5.11 How necessary is that other that new spirit without which Israel cannot prevail without which a Christian is not truly so called Rom. 8.9 We have as great need as Caleb had of another a new spirit Yea have we not more need since our enemies are spiritual and therefore more mighty Esay 31.3 Are not the inhabitants of the holy land who keep possession against us exceeding numerous and strong even manifold transgressions and mighty sins Are not their Cities walled and great even the strong holds of Satan the strong man that keeps his palace even strong imaginations or rather reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. v. 5. Are not the sons of Anac there does not pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compass many like a chain Psal 73.6 That 's Anac And are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling and reigning lusts Lords that rule over us Esay 26.13 Are there no Amalekites no glozing and flattering tongues which lick up the people they are the Amalekites that gainful shop-sin which makes London called Lick-penny that 's Amaleck that licks up and devours the people But come we to the following point wherein there is more difficulty The Lord saith of Caleb He fulfilled after me An harsh expression wherein somewhat must be supplyed For our better understanding of these words let us inquire what is here meant by fulfilling and how Caleb may be understood to fulfil after the Lord. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn He hath followed me fully So Tremellius Plenè secutus est me and he tells us in the margent that in the Hebrew it is implevit ire post me he hath fulfilled to go after so Pagnin and Munster in the text and Diodati Luther
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk
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
espousing of which we read Hos 2.19 20. I will betroth thee unto me for ever c. 2. There was an interval or time after their betrothing before the parties came together which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this we understand Deut. 20.7 and 21.13 Judges 14.7 8. Matth. 1.18 Hos 3.3 thou shalt abide for me many dayes 3. There was a time of coming together and cohabitation when the mariage was consummated this time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this time the Lord speaks They shall be my people and I will be their God in Truth and Righteousness Zach. 8.8 of which our Saviour speaks John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom whether our Lord be come unto us and make his abode with us or whether we stand at a distance from him while his Ambassadours woo us and beseech us O wonderful condescent that we will be reconciled unto him 2 Cor. 5.20 Surely where the Bridegroom is there his life and spirit is there his joy and consolation is and they twain are but one For he who is joyned to the Lord is one spirit with him so the Syriac 1 Cor. 6.17 And he who saith he abideth in him Esay 62. v. 5. he himself ought so to walk even as he walked 1 John 2.6 And as the joy to the Bridegroom is over the Bride thy God shall rejoyce over thee Is the heavenly Bridegroom thus gratiously present with us are we thus acceptably present with him let our lives give answer to this question The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him 2 Chron. 15.2 If the Lord be not thus present with us 2 Chro. 15. v. 2. we have great need to fast and mourn and pray O Lord which for our sakes didst fast fourty dayes and fourty nights give us grace that we may use such abstinence that our flesh being subdued to the spirit we may ever obey thy godly motions in righteousness and true holiness to thine honour and glory who livest and reignest world without end Amen When ye be come into the land of your habitations which I give unto you So ver 18. when ye come into the land whither I bring you Numb 15. ver 2. Ver. 18. The words are in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am giving you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bringing you This seems a very slight exception against the translation but if we shall consider that the Spirit of God by giving and bringing into the land spiritually understands the conferring on believers the eternal inheritance which is the true holy land And how prone men are out of self-love and a strong fansie to assure themselves of bliss and happiness without due qualifications and conditions required thereunto and to be performed on their part it will appear to be the great wisdom of God by such suspension of acts to retain us in our obedience which the good God excites us unto collaterally concurs withal and blesseth with good success So that as we cannot act without him so neither will he act without us As to the words before us there are many examples of this kinde in Pagnins translation which Arias Montanus thought worthy his Animadversion who here instead of Do I give puts Dans I am giving and in place of ingredi facio I make you go in puts ingredi faciens I am making you go in So Tremellius hath here ego daturus sum and ego sum introducturus Nor am I ashamed for the reason named to follow so eminent examples when I endeavour the amendment of our last English translation All the congregation shall offer one yong Bullock for a burnt-offering Numb 15. ver 24. for a sweet savour unto the Lord. What they turn a sweet savour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest as the Translators themselves acknowledge where the words are first used Gen. 8.21 with allusion to Noahs name who offered that acceptable saccrifice But if they acknowledge that to be the meaning of the words why then do they not so render them in the Text but rather cast that proper sense into the margent It s answered that the Greek Interpreters turn the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of sweet smell and that S. Paul hath the same expression Ephes 5.2 where he saith that Christ loved us and hath given or rather delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Pagnin Vatablus Tigurin Bible tradidit Castellio dedidit himself for us an oblation and sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for savour of sweet smell It is true indeed that the LXX so express the words howbeit not as a translation but rather as an exposition of them For so although the burnt flesh of beasts cannot be understood to render a sweet savour yet what is spiritually understood by it the consuming and abolishing of the sin cannot but yield unto the Lord a most pleasant and delightful savour which is properly rendred the Savour of rest by Pagnin Odor quietis of our English Ainsworth For whereas sin brings unrest grief trouble and labour to the most holy God whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like and hence he is said to cry like a travelling woman Esay 42.14 and to be pressed down as a Cart is pressed that is full of sheaves Amos 2.13 and to be grieved Hebr. 3.7 and sundry other like hence it will follow in reason that the removal of these grievances must needs be accepted with favour before the Lord so the Chaldy Paraphrast as a savour of rest Thus the Lord saith that the Charets which went toward the North quieted his spirit in the North countrey Zach. 6.8 For the Spirits that are created for vengeance in their fury lay on sore strokes in the time of destruction they powre out their force and appease the wrath of him that made them saith the Son of Sirach Ecclus 39.28 Thus Christ taking away the sin becomes a savour of rest unto his Father Ephes 5.2 And he alone it is who can give quietness case and rest unto those who labour are weary and heavy laden Matth. 11.28 Yet he complains of us that we have made him to serve with our sins and wearied him with our iniquities Esay 43.24 O what a divine work then is it to procure quiet rest and ease even unto him who alone can give ease rest and quiet unto our soules Yea if he gives quietness who can make trouble saith Elihu Job 34.29 Sin and iniquity is that which grieves and disquiets our God that Davus qui turbat omnia that Achan which troubles Israel that Jonah which causeth the storm that Sheba which lifts up his hand against David 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
from the face of the North which they turn towards the North and the Lord saith out of the North evil shall break forth upon all the inhabitants of the land If the face of the Pot figuring the evil be toward the North how can it come from the face of the North from which it is turned By reason of this judgement threatned to be speedily executed on all every person who should dare intrude into the Priests office which was afterward accordingly executed upon King Vzziah 2 Chron. 26.18 19. the sons of Israel cry out Behold we die we perish we all perish whosoever cometh any thing neer unto the Tabernacle of the Lord shall die Shall we be consumed with dying For which the Lord provides a remedy in the following Chapter Numb 18.1 7. This may justly terrifie all ungodly men from invading the office of the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul O procul este profani Hence hence ye profane rout Hereby the Lord declares the confirmation of the Priesthood unto the Tribe of Levi that is unto those who cleave unto him by faith and love of what Tribe soever otherwise they are And this might be intimated by the scattering of the Levites among all the Tribes as common to them all Gen. 49.7 Numb 35. And therefore all those whom the great high Priest the Prince of the Kings of the Earth hath loved and washed from their sins in his blood he hath made Kings and Priests unto God even his Father Revel 1.5 6. And therefore this business concerns thee and me and whoever are believers and lovers of our God For such as these are an holy Priesthood yea a Kingly Priesthood 1 Pet. 2.5.9 Let us begin betimes as the Almond tree first flourisheth and ever continue in our growth as that tree last sheds her leaves saith the Naturalist a figure of the dignity and duration of the spiritual Priesthood saith Philo Judaeus Let us not be too slow too tardy lest judgement hasten Remember whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond tree hath the name Jer. 1.11 12. Let us not continue still in the bud in the word of the beginning of Christ O ye trees of righteousness Esay 61.3 as the Apostle speaks Hebr. 6.1 but let us go on to perfection budding and flourishing and bringing forth ripe fruit even the fruits of righteousness which are by Jesus Christ to the glory and praise of God Gen. 47. v. 10. Phil. 1.11 The Almonds are reckond by Jacob among the best fruits of the land which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs of praise For such fruits of the holy Spirit most praise God He who offereth these he honoureth God Psal 50.23 and 63.4 And hereby we finde acceptance with the true Joseph What though we seem to our selves dry and barren and without sap of grace as he saith of his staff 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall never bring forth leaves and boughes nor shall it ever flourish more Alas can these dry bones live Can a Virgin the signe of barrenness bring forth a son With God all things are possible Lord be it unto me according to thy word Luke 1.38 Gal. 4.19 All things are possible to him that believeth and now is our salvation neerer then when we believed Rom. 13.11 By faith and love we are engraffed into the true Almond tree as the Apostle by like reason speaks of insition into the good Olive tree Rom. 11. There is as well a growth into Christ Ephes 4.15 Grow up into him in all things as a growth in him 2 Pet. 3.18 2 Pet. 3. v. 18. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Or rather according to the Greek text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Lat. in diem aeternitatis unto the day of eternity Amen All the best of the Oyl Numb 18. v. 12. and all the best of the Wine and of the Wheat the first fruits of them which they shall offer unto the Lord them have I given thee These words contain part of the Priests portion Against this translation lies some exception For as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn the best of the Oyl and the best of the Wine the word doth not signifie the best but the fat And although nor Oyl nor Wine nor Wheat according to our English idiom and property of speech can be said to be fat or to have fat in them which we rather appropriate unto flesh yet is there in all these a kinde of lentor unctuosity and clammy substance which may be said in a large notion to be the fat of all these Nor is the earth properly fat yet they make no scruple to translate the fatness of the earth Gen. 27.28 and the fat of the land of Egypt Gen. 45.18 Nor hath Wheat either fat or kidneys yet they doubted not though Pagnin did who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kidneys Granorum Granes to turn those words Deut. 32.14 The fat of the kidneys of wheat And what though the Targum here turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum or optimum the good or the best Ours profess to write a translation not a Paraphrase Nor yet will I deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since what is called the good of the land is presently called the fat of it Genesis 45.18 Only it had been to be wished they had herein followed most other translations especially the Bishops Bible which hath fat in the text and the chiefest and best in the margent Whereas on the contrary ours put the exposition the best in the text and fat the proper meaning of the word as very often elsewhere they cast into the margent 〈◊〉 for other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its true they are of general use yet 1. the former signifies rather new oyl and that which is new drawen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit splenduit to shine from the clearness and brightness of it But 2. as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however sometime rendred generally wine yet properly it notes new wine and most Translators so render it in this place So Luther Most so Piscator and all the Low Dutch Translations also the Spanish French and Italian Bibles Castellio also Vatablus Munster and Tremellius and the Tigurin Bible But herein our Translators are the more excusable because they had not any one old English translation whom they might have followed so far as I have yet seen 3. Howbeit it were to be wished that this difference were observed between the new and the old oyl and wine otherwise how shall we distinguish them in our English when they differ in the Hebrew as Prov. 21.17 He that loveth 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine and oyl shall not be rich and elsewhere 4. More especially in the place before us as also ver 17. the Lord requires the first fruits as of other creatures so of oyl and wine and consequently the newest of them as of every opening of the matrice of all flesh verse 15. as the firstlings of cattle verse 17. The firstling of a Cow or the firstling of a Sheep Numb 18. v. 17. or the firstling of a Goat thou shalt not redeem What here the Translators turn a Cow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's a Bull or Bullock for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew according to the Chaldee Idiom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and in Latin Taurus a Bull or Bullock And so they themselves render Deut. 33.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primogenitus bovis ejus the firstling of his Bullock Howbeit they are not alone in this mistake for the French Spanish and Italian Translations as also one of our English render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a Cow which is a Bull. All the other Translations that I have seen the Chaldee Latin English High and Low Dutch render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a Bullock or Ox. Which I suppose they understand not as in English it s commonly taken for a guelt Bull. For so their absurdity were little less then the other but according to the latitude of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latin Bos which reacheth to the whole kinde Besides as for libbing or guelding the male cattle the Jewes had no such custome of mangling any beast or if any were so used they reputed it as a blemished beast and unlawful to be offered up for a Sacrifie as I may shew hereafter if the Lord will Meantime we hence learn that the Lord requires the best and first fruits of all whereof I shall have shortly a proper occasion to treat and it is no doubt most reasonable that Prima primo danda Optimóque optima that the first and best be given to him who is the first and best yea rendred rather then given since no good befals any one of us which we receive not from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every good and every perfect gift is from above James 1. v. 17. and cometh down the Greek word is in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descending from the Father of lights And therefore all things what ever we are said to give unto God are rather from thankfulness then from bounty and that thankfulness is given by him also David speaks home to this purpose in few words Who am I and what is my people 1 Chro. 29 v. 14. that we obtain strength to offer willingly after this sort for all things are of thee from thine hand we give unto thee 1 Chron. 29.14 Hereby he thankfully acknowledgeth that he and his people had dominium sui actûs their power of giving willingly to God from God and what they return to him they first receive from him which he proves because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically all things are from him and through him and to him are all things To him be glory for ever Amen Rom 11. ult And the Priest shall take Cedar-wood and Hysop Numb 19. v. 6. and Scarlet and cast it into the midst of the burning of the Heifer These words contain mostwhat the ingredients of the Sin-water whereof I have spoken somewhat on Numb 8.7 or water of separation so called v. 13. of this Chapter whereof the Lord in this Chapter delivers unto Moses the composition and use of it What is here turnd Hysop I believe is mistaken for another plant or herb Which question although I shall upon the whole matter leave to the learned Physitians and Herbarists to determin yet since it comes in my way and its proper to my business viz. to endeavour the amendment of our last English translation and since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is often turnd Hyssop by our Translators I shall desire their leave to enquire a little into it and to shew my reasons for my dissent from them herein 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezob whereof mention is so frequently made in Scripture under the name of Hyssop seems to differ from that herb known by that name almost toto genere as much as a tree differs from an herb For so it s said of Solomon that he spake of trees from the Cedar tree that is in Lebanon even to the Ezob that springeth out of the wall 1 Kings 4.33 Where the Scripture puts Ezob what ever it is among the trees A tree therefore it is and therefore Hyssop it cannot be For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a name common to all trees but not to herbs such as Hyssop is well known to be For herein beside other distinctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tree may be differenced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a woody and strong substance whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb is weak and tender and so called when it first growes out of the earth but when it is growen it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which containes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grass Potherbs Corn Pulse Of the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses speaks Deut. 32.2 My received doctrine shall drop as the rain Deut. 32. v. 2. my speech shall distil as the dew as rain upon the tender herb and drops upon the grass Such a difference between an herb and a tree our Lord intimates in his parable of the mustard seed which when it is growen is the greatest among herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becometh a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13.32 On which place Tremellius relates a story out of the Talmud of one Simon the Son of Halaptha who said he had in his Farm a mustard plant so great that he could climb up to the top of its boughes as it were upon a fig-tree He adds another story to the like effect whereby he confirmes the protasis of our Lords parable 2. The grownd o◠their judgment who affirm Ezob to be all one with Hyssop is the likeness of their sounds which yet are not so like but that they may have as broad a difference between them as there is between a Woolf and Vulpes a Fox and between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goose and an Hen and many like effects of the Confusion of tongues And a like similitude manifestly deceived and unposed upon our Translators when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum Annise Matth. 23.23 Wo to you Scribes and Pharisees Hypocrites because ye pay tithe of mint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anet or dill which ours render Annise Mat. 23. v. 23. being
Lord will not permit Israel to meddle with Edom the earthly man so far us to hurt him Deut. 2.4 5. For no man hath hated his own flesh but nourisheth it and cherisheth it even as also the Lord the Church Ephes 5.29 Yet Edom fears that Israel will hurt him as the Lord foretold Deut. 2.4 And therefore Edom saith Thou shalt not pass thorow me or into me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20.18 The earthly man fears to be restrained of his liberty by the word of God Hereof Israel secures the earthly man v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum non verbum only the word shall not be that is I will not trouble thee with the word And hard expression you l say but it s as hard what the Translators give if read without their supplements But fear is suspicious And therefore Edom will not trust Israel but comes forth to meet Israel with much people the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo gravi in or with an an heavie people Edom the earthly man is an heavie burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be born Such are the ceremonies proper to the earthly man Matth. 23.4 Whereof S. Peter saith it is a yoke that neither their fathers nor they were able to bear He speaks of Circumcision Acts 15.10 For they who are circumcised are debtors to do the whole law Gal. 〈◊〉 But droop not despair not O Israel but proceed in thy journey toward the heavenly Canaan the true Jehoshua the true Jesus who is thy Leader he invites thee Come unto me all ye who labour and are heavie laden and I will give you rest all ye who are weary of the burden of the earthly man Edom and much more weary of the burden of sinful earthly man when Esau dwels in Seir that is the Devil Gen. 36.8 for so the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 Come unto me faith Jesus and I will refresh you taking off your burden by mortifying and killing the man of sin and correcting and chastising the earthly man and raising up the heavenly man in you who after God is created in righteousness and holiness of truth Mat. 11. v. 29 30. Take my yoke even the cross and patience upon you and learn of me that I am meek and lowly in heart and ye shall finde rest unto your souls For my yoke the cross and patience is sweet or good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Vulg. Lat. jugum meum suave and so the Syriac and my burden the burden of my law and doctrine is light unto those who by the Spirit of life are freed from the law of sin and death Rom. 8.2 Thus having born the image of the earthy we shall bear also the image of the heavenly Would God that were come to pass unto every one of our souls The people spake against God Numb 21. ver 5.6 and against Moses c. Our soul say they loatheth this light bread And the Lord sent fiery Serpents among the people It is the common fault of young travailers toward the holy land that when out of obedience to the voice of God they have left the flesh-pots of Egypt the delights and pleasures of sin they presently look for some refreshing some joy some consolation when contrary to their hopes they come into a desolate and disconsolate howling wilderness a for lorn estate which they complain of Numb 20.5 and call it an evil place The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. v. 5. there 's an emphasis upon every word this this evil this place this very evil place And yet if all were quiet and they had no further trouble this estate were the more tolerable But now they meete with strong opposition from Arad the Canaanite 1. who makes war upon them who lead a way some of them captives Such is Arad the wild Ass the untamed and wild nature yet unsubdued in us which inclines or declines and bends us unto the earth and earthly things that 's the true Canaanite these figured out the motions of sin working in our members and warring against the law of our mind and bringing us into Captivitie to the law of sin Rom. 7.23 And who is there of us who has not had his time have not some of us yet our time of wildness and untamedness when we are ingaged in the like journey towards the holy Land For Ishmael the wild Ass among men Gen. 16. or the wilde Ass-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is born before Isaac yea and he who is born after the flesh will persecute him who is born after the spirit and so it is now saith the Apostle Gal. 4.29 And there is no helpe for this untill Ishmael the wild Ass be cast out of dores ver 30. Arad also signifies a Dragon even that red Dragon called the Devill and Satan who like Arad here takes men captive at his 〈◊〉 ◠Tim. 2.26 And who is there among us who may not complain that more or lesse he hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed in a sort and obedient unto him who worketh in the sons of disobedience Ephes 2.2 Who is there of us but is or hath been like that Demoniac who had his dwelling in the Toombs Mar. 5.2.3.4 who hath not sometime lived in dead workes What is now to be done for the taming of this wild Ass but to bring him unto Jesus Matth. 21.2 What is to be done for the freeing our selves from the captivity of Arad but to binde our selves with vowes and promises unto our God that if he will give Arad or whatever force of Arad holds us captive into our hands we will Anathematize and render it accursed which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 21. v. 2 3. which Ours turn more generally to destroy When Israel hath atchived this noble exployt Edom the earthly man which must not be destroyed Deut. 2.5 may yet yea must be circumvented the earthly man of flesh and blood must be limited and the Israel of God must set bounds of moderation about him Num. 21.4 This is a long work and hard to be done Numb 21. v. 4. and therefore it s said that the soul of the people was much discouraged word for word The soule of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortned or straitned And why should so choyse a motaphore be waived and cast into the margent and a worse put in the Text the Transsators themselves turn the same word so Mich. 2.7 Is the spirit of the Lord straitened Besides there is good reason from the contrary passions of the soul whereof some contract and shorten it as fear and grief and the compounds of them whence Anxietas and Angustia and the like names of straitned and shortned affections Others dilate and enlarge the soule as love and joy whence Latitia joy saith Aquinas is quasi latitia largness And the Apostle
my habitation and honourest thy sons above me c. And ver 30. Them that honour me I will honour and they that despise me shall be lightly esteemed The Lord saith That they who despise his sacrifice and offering despise him Thus in the text before us the people are said to speak against God as the other words so these when they call the Manna light vile or contemptible bread And what shall we think better of those who lightly esteem the Ordinance of God as his Sacraments Surely according to the testimony of the Lord himself they disesteem him despise him And what came of this peoples despiciency 2. What was the punishment of this great sin By reason of this great sin the slighting and abhorring of their spiritual food the Lord sent fiery Serpents among the people And what mystically are those Serpents but the evil spirits the Devils whose Prince is the old Serpent called the Devil and Satan Revel 12. For so despisers are delivered over to the Devil Acts 13.41 compared with Habac. 1.5 But here is consolation for the penitent and believing soul What if the Serpent have bitten thee What if the Dipsas the thirsty Serpent sting thee and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 to drink thee up and endanger thee to be swallowed up of wine Esay 28.7 What though the Serpent endeavour to stir up the fire of concupiscence in thee Is it not a promise to the believers that the flame shall not kindle upon them Esay 43.2 Look upon the brazen Serpent the signe of the Son of man The Lord Jesus hath been reputed a sinner yea the worst of sinners yea a Devil yea he was said to be acted by the Prince of the Devils And he hath been lifted up by Moses figuring the rigour of the Law as one accursed not simply on a Pole as Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then on a Mast as Diodati turns it Antenna but as on a Banner or a Signe so most of our old English Translations Numb 21. v. 9. Col. 2. v. 15. so Luther and the Low Dutch as an Ensigne so the Spanish Vandera and Vexillum a Standard so Ar. Montanus But being lifted up he also lifts up and spoyles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he devests or unclothes the Principalities and Powers the evil spirits The Serpent is of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as well as subtil Gen. 3.1 but he clothes himself with change of raiment according to their qualification and capacity with whom he hath to do as they say of the Chameleon and the Polypus rupi concolor changeth colour according to the Rock to which it cleaves so he shapes himself and his ministers and as the Apostle tels us that he appears to the religious as an Angel of light 2 Cor. 11.14 And therefore the Lord uncaseth this grand Hypocrite and his Legions discovers them in their nakedness and as they are as Malefactors were wont to be crucified naked and makes a shew of them openly triumphing over them in himself Col. 2.15 He is now lifted up as an Ensigne to the Nations Now is the judgement now shall the Prince of this world be cast out And the Lord himself hath prophesied that if he be lifted up he shall draw all men unto him John 12.32 He speaks to thee and me and every one Me vide that is Confide look up and trust in me O ye penitent and believing souls who ever have been bitten and poysoned by the Serpents venim let us look up unto him whom we have pierced who ever believeth in him shall not perish but have eternal life John 3.14 15. There is no other Name in which we can be saved he hath triumphed over the Serpents and gives us also power to triumph over them to tread upon Serpents and Scorpions and all the power of the enemy Matth. 3. v. 7. 23 33. and nothing shall be able to hurt us Luke 10.19 Let the Serpents and generations of Vipers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look unto other helps and means for cure of their venomed souls Let us look unto our Maker and let our eyes have respect unto the holy one of Israel Esay 17.7 The word used Numb 21.9 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look intentively And let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look stedfastly with the eyes of a pure heart Matth. 5.8 Let us look wishly with wishes and prayers unto the Lord for his help and power as Jehoshaphat did when the serpentine brood assaulted him saying O our God! There is â—o might in us against the faces of this same great multitude coming upon us And we know not what we may do 2 Chro. 20. v. 12. but our eyes are upon thee And he Balaam went to an high place Numb 23. v. 3. There are many translations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom renders it Velocitèr Hastily the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the straight way the Tigurin Bible Ad excelsa to the heights or high places But if it be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood which is here needless The Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unus unicus solus solitarius alone solitary and so Pagnin and Munster and Castellio Suecedit he goes apart so the Spanish and French Bibles so Tyndal and most of our old English translations and our last also hath Solitary in the margent which I believe is better as usually then that which they have put in the text for this reason As Balaam had learned by tradition from his forefathers the rites and ceremonies wherewith the God of Israel was worshipped as appears by his choise of clean beasts Bullocks and Rams as also by their number seven Bullocks and seven Rams for that number was sacred and commanded by God himself Job 42.8 and observed by David and Ezechiah 1 Chron. 15.26 2 Chron. 29.21 3. And by the kinde of sacrifice Burnt-offering all which are evident thorowout this History So no doubt but he had also understood in some measure how and in what manner the Lord had been wont to reveal his Oracles unto the Patriarchs of old ziz In solitude and retyredness For so we shall finde that God hath not been wont to speak to the holy Fathers in a crowd nor to whole nations or people but to some one or few men apart in the silence of the night in Fields in Deserts in Mountaines in Vallies So he revealed himself to Abraham to Isaac to Jacob to Moses to Samuel to David to Solomon to Elias to all the Prophets Such a solitude and loneliness together with such sacrifices according to his own institution might Balaam think would win upon Gods favour and that so far as to obtain leave of him to curse his people But though Balaam knew the outward services of God yet he knew not the nature of God nor his princpal and primary will Hos 6. v. 6. Prov. 21. v.
that your generations may know that I made the sons of Israel to dwell in Booths when I brought them out from the land of Egypt I am the Lord your God ver 42 43. That the people might remember and consider their slavery in Egypt and their deliverance out of it Their penury and poverty in the Wilderness when they were houseless and harborless and their plenty and abundance in the land of Canaan when they dwelt in houses that they had not built And therefore the Law was commanded to be read every seventh year at that feast Deut. 31.10 that they might hear and learn and fear the Lord their God the author of all this good unto them and observe to do all the words of his Law And for that end after the ordaining of that Feast Levit. 23.43 is added I am the Lord your God Hence it is that the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have conceived to be so turned because that Song was so called which the old Greek Stage-players sung at the end of their Comedies when they went off the Stage as Suidas and Pollux and others affirm Accordingly some conceive that the Greek Interpreters alluded to this custom of the Stage-players because when they ended the Feast of Tabernacles they returned to their houses with great joy But truly I am not easily perswaded that the Greek Interpreters would so much honour the Comedians and their profane Stage-customes as to transfer them unto the holy Scripture There is no doubt but the LXX gave this name to the Feast according to the divine institution of it as hath been shewen in memory of Israels coming forth of Egypt And for the same reason they gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus unto the second book of Moses wherein that great work of God is recorded and rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the peoples going out of Egypt Levit 23.16 Numb 29.35 Deut. 16.8 2 Chron. 7.9 Nehem. 8.18 as well knowing the will of the Lord that his people should remember the day when they came forth out of the land of Egypt all the dayes of their life Deut. 16.3 Hence we learn one main end of humane society the celebrating of solemn Assemblies for the worship and service of God in the great Congregation Such are all the solemn Feasts in Scripture As also for the management of civil affairs in order to a peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 That which the Psalmist expresseth in like words Psal 110.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the comlinesses of holiness Psal 100. v. 3. 1 Tim. 2. v. 2. which our Translators express in all godliness and honesty Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd by honesty a word in our language of very large signification might more properly be rendred by comely gravity The Wiseman Prov. 8.6 brings in Wisdom saying I will speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave things that is as the Philosopher explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decent deportment becoming all ranks and orders of men So that those Conventions of the people were either Ecclesiastical or civil And both had their times of restraint and their times of dimission For whereas all things in the Church ought to be done in decency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order 1 Cor. 14.40 1 Cor. 14. v. 40. We read that our Lord the Head of his Church is desired by the Disciples to let the multitude depart Mat. 14.15 as afterward he doth v. 22 23. and 15.29 And we read this practised by the Town Clerk or rather Sacred Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond well proves that he dismissed the Assembly Acts 19.35 Acts 19. v. 35. And this dismission proves a restraint in all lawful Assemblies Such were those of the Christians in the Apostles times Hebr. 10.25 James 2.2 and afterwards So Ignatius to Polycarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Assemblies be more frequent In which dismission was practised and therefore a restraint supposed In the Greek Church after the Sermon the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission to the people that is the people may depart And the like custom was in the Latin Church Hence is that known form of speech used by the Deacon after the Sermon to the Catechumeni those who were not yet initiated or entred into the divine mysteries but were yet in their rudiments to them it was said Ite missa est The Congregation is dismissed ye may go home These antient and now antiquated customes of the Church easily discover unto us what Dissolutae scopae what loose and confused companies our Church-congregations most-what are as being neither duely gathered and assembled together nor detained by any gentle and moderate restraint upon them nor decently dismissed All which might well become the people of the God of order and the comely body of Christ the head But at this day most men account it a great part of their Christian liberty to be disorderly and to do what they list So that our Church-Assemblies are like people some going others coming from the Market or like Bees alwayes some going in others out of the Hive But if we begin to speak of these disorders we shall never come to an end Come we rather to the spiritual meaning of these words For alas what honour is it unto God or what benefit is it unto the people that so many bodies of men are gathered together in one place or that they are retained and restrained there The Church of God is a communion of souls and spirits And this communion of souls and spirits must be with the God and Father of spirits who made us out souls Otherwise Nihil boni est in unitate nisi unitas sit in bono There is no good in unity unless unity be in goodness We must know therefore that there is a twofold Restraint 1. From sin and iniquity 2. A restraint unto God and his divine nature 1. The restraint from sin and iniquity is the restraint of the seventh day Deut. 16.8 Six dayes thou shalt eat unleavened bread and the seventh day shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn Assembly or rather a restraint The feast of the Passover requires a purging out the leaven of malice and wickedness a keeping our selves from our own iniquity This must be done with unleavened bread even with the unleavened bread of sincerity and truth Ye perceive sincerity accompanies the first and lowest duty even the first passage out of Egypt So far are they out who call perfection which is the highest duty by the name of sincerity which is or accompanies the lowest and meanest 2. There is also a restraint a recollecting and calling home all our wandring thoughts our loose affections our unadvised words our rash actions a bringing them to due examinations a judgeing and
Lord said the people are one and they have all one language Whereupon he confounds their tongue and David prayes for the like confusion they are now bound up in the bond of iniquity Wherefore v. 9. Divide their tongues for I have seen violence and strife in the City Their lying deceit and fraud are sins more proper to a City Whence they say that Astus craft subtilty deceit and fraud is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a City wickedness is in the midst of it deceit and guile go not out of their streets These are City-sins our City-sins sins rank and abounding in our City And therefore the Lord proceeds in his threatnings against that people and it may be feared for like reason against us also Jer. 9.9 Shall I not visit them for these things saith the Lord shall not my soul be avenged of such a nation as this not only that nation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as this also These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combination of wicked men committing open and known wickedness Others there were also among the Jews an assembly of seeming holy men Esay 1. who brought a multitude of sacrifices unto God so that he was full with the burnt offerings of Rams and the fat of fed beasts and the blood of Bullocks Lambs and Goats These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. a solemn meeting as it is there rendred or rather a people in restraint or retention wholly taken up in offering sacrifices observing new Moons and Sabbaths But what saith the Lord of these who hath required this at your hands to tread my Courts Bring no more vain oblations Incense is an abomination unto me The new Moons and Sabbaths the calling of assemblies I cannot away with iniquity and the solemn meeting or restraint So no doubt the words are to be read Esay 1. v. 13 14. And so Pagnin Tremellius Munster Piscator the Tigurin Bible and two of our old English Translations render them Not as our last doth with the supplement it is but jointly without a supplement And the reason is because iniquity opposeth the righteousness of God and the more of God is opposed the more God hates it and therefore it followes your new Moons and your appointed feasts my soul hateth they are a trouble upon me I am weary to bear them This was no doubt a gross mistake of the Jewes that they could not distinguish between that life which God required out of the ceremonies even his everlasting will and commandement John 12.50 and the ceremonies themselves which God adjoyned unto it until the life it self should appear Col. 3.9 Yet I doubt not but we may parallel them with a people among us an assembly a combination of seeming holy ones who make their assembling and the keeping of an outward Sabbath hearing the Word and receiving the Sacrament and the observation of a few other outward duties the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole business of their religion wherewithal they cover their envie their pride their covetousness their wrath their surfeting their drunkenness their chambering their wantonness all their abominations As for what is required out of these outward services as from the Sabbath the ceasing from our sins from hearing of the Word obedience to be performed thereunto from receiving of the Lords Supper the shewing forth the Lords death in the daily mortification of sin As for the love of God and our neighbour the walking in good works the very end for which our God created us Ephes 2.10 Of these Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem few words of these or if words yet but words These are after we believe and are assured that is have strongly fansied that we are justified these are then accounted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things at the best indifferent and in a manner at our discretion as being not absolutely necessary to salvation which they are sure of already but upon the matter as to salvation impertinent and needless But if they be urged home and their necessity be demonstrated and that to salvation then they are reputed Pharisism Arminianism Socinianism Familism Monchery Popery So that all the Christian duties and all the excellent priviledges of the eight day of the feast of Tabernacles are resolved into a few outward services of the seventh day But let them expect what event the Jews had of all their ceremonial services without the life of righteousness Who required these things at your hands I cannot away with iniquity and the solemn meeting or restraint As for us let us keep the feast of Tabernacles to the Lord let us keep a solemn assembly a retention a restraint on the eighth day 1. Let us restrain our souls from all iniquity Let us vow this vow unto the Lord and keep it Numb 30. v. 3. If a man vow a vow unto the Lord and swear an oath to binde his soul with a bond he shall not break his word Or rather according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by binding a bond upon his soul so David saith Thy vows are upon me O God! If we make vows unto God our word is no more ours but Gods and therefore we are obnoxious unto him So that to violate our words is not simply to break it as our Translators turn it but to prophane it as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not profane his word because it was sacred as made to the Lord and therefore being not performed it is profaned as they acknowledge in the margent 2. Let us avow and consecrate our selves to the Lord. A promissory oath differs little and only formally from a vow Accordingly David gives us example of the other restraint even to binde our selves to the Lord and his righteousness I have sworn and I will perform it Psal 119. v. 106. that I will keep thy righteous judgements or rather the judgements of thy righteousness 1. It is no mean Society and assembly we are invited unto read how the Apostle describes it Hebr. 12.22 23 24. 2. Nor is the benefit small no less then even the subduing the power of our greatest spiritual enemy Mark 1. v. 23. Mark 1.23 we read of a man in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with or in an unclean spirit who cryed out saying Let us alone What have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Satan knew well that Jesus and he had nothing common therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is common to us and thee And therefore he well knew that there would be no society between Christ and him but that he the stronger man would cast him out of his Tabernacle which he had usurped Whence saith David thine enemies roar Psal 74. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Whelps of the Lion the Devil
in the inmost of thine assemblies For if saith Ignatius ye often come together to the thanksgiving and glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of Satan are destroyed his fiery darts of temptations which he casts to inflame us unto sin are rendred ineffectual Your unnanimity and agreement in the faith is his destruction and the torment of his Angels So he Nor is the danger of neglecting this fault contemptible They who come not up to keep the feast of Tabernacles shall have no rain Zach. 14.16 17. Men have long looked at Christ without them and many hundred years since Now the Prophet speaking of the times of the Gospel and dispensation of the spirit the eighth day invites all nations to come to the spiritual Jerusalem to keep the feast of Tabernacles that now at length they may own him the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle in us that they may come that is believe John 6.35 and that Christ may dwell in their hearts by faith Ephes 3. Yea Christ himself cries out on the eighth day of that feast he that is a thirst let him come to me and drink If men come not so to him nor believe in him so that he may dwell in their hearts by faith they shall have no rain no showers of blessings nor shall the rivers of living water flow out of their belly which he spake of the spirit which the believers on him should afterward receive John 7.37 38 39. All these laid together make the feast of Tabernacles appear the most excellent of all the rest as being the last and the eighth day of that feast more excellent then all the other Indeed as I shewed before it 's no part of the feast but a supernumerary day a day which imports an excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be redundant and abounding which also import excellency This octonarius the number of eight is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is interpreted numerus pinguedinis numerus compositus ex primo numero binario intra denarium impingantus a number of fatness because it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguem esse to be fat abounding with mysteries as also because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl a principal figure of Gods good spirit which signifies the fatness of Gods house Psal 36.8 fatness wherewithal the soul is satisfied Psal 63.5 That oyle which swims aloft above all legal ceremonies above the septenary of the legal Sabbath above all compulsions of the Law nor comes it at all by the works of the law but by the hearing of faith Gal. 3.2 Do we keep this feast unto the Lord as we ought All his feasts are holy convocations and to be proclaimed such Levit. 23.2.37 And the Church is assembled together in Gods and Christs name which is holy 1 Cor. 5.4 And we must be holy as he is holy The proselyte to be adjoyned unto the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out and gather up such is the Church of God and Christ such as are drawn out of hell and assembled and gathered unto God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation and assembly of holy ones called out of the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 in the evil one which is more truly so rendred than by our Translators who turn it wickedness 1 John 5.19 Therefore every one of those who were baptized professed an abrenuntiation of the evil one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan before he adjoyned himself to Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I list myself in the roll of Christs souldiers And hence it was that the sons of Israel kept the feast of the Pasover before they kept the feast of Tabernacles The restraint of the 7th day the restraint from the sin before the restraint of the eight day the addicting binding and consecrating themselves to God and his righteousness Yea the sin is supposed to be consumed before we keep the feast of Tabernacles according to what Moses wrote Numb 33.2 Moses wrote their goings out according to their journeys Numb 33. v. 2. by the commandement of the Lord The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were authority enough for those journeys if written only by the commandement of the Lord but it adds much to the authority of that journal containing 42. journeys of Israel that Moses wrote them at from or according to the mouth of the Lord as the words properly signifie so that the Lord dictated unto Moses who was the Lords Amanuensis and wrote according to from or at the mouth of the Lord. Now the first journey was from Ramasses to Succoth Numb 33.5 How does that concern our present business Much if we consider when they took their journey from Ramasses viz. on the morrow after the Passover ver 3. when now we become conformable unto the death of Christ the lamb slain the true Passeover offered for us and begin to purge out the old leaven of malice though that word malice in English signifies hatred but so doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers in the Greek I wish it were rather turned naughtiness or leudness when we have begun to purge out the leaven of leudness on the morrow after the passeover they went from Ramasses that is the melting and dissolving of the iniquity which moulders away and consumes by conformity to the death of the lamb and therefore the Psalmist saith that the ungodly shall perish and the enemies of the Lord those of our own household shall consume as the fat or what of the lambs is pretious they shall fail or fade away as the smoak Psal 37.20 David compares sin to the fat of lambs offered for the burnt sacrifices which is easily dissolved and melted upon the altar such is the melting of the iniquity signified by Ramasses from whence they journeyed to Succoth that is Booths Tents or Tabernacles That was their first journey They encamped at Succoth which was the occasion that the Lord took for instituting the feast of Tabernacles according to Levit. 23.42 43. All they who keep this feast are the home-born of Israel who are pure in heart Psal 73.1 Israelites indeed in whom there is no guile John 1.47 who walk according to the rules of the feast Gal. 6.16 whereof we have heard the first The eighth day Israel must have a solemn assembly or rather a restraint and retention The second rule of the feast is 2. Ye shall do no servile work therein word for word ye shall do no work of servitude Therein is a supplement how needful I shall shew anone Herein we must inquire 1. what this servile work or work of servitude is And it is hard to say since disputes of the Canonists and Summists about
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
place and authority aged and gray-headed c. whom the Word of God commands us to honour whether an unmannerly disrespect of these ought to be introduced and brought in among Christians whether honour of all men enjoyned 1 Pet. 2.17 ought from this pretence to be waived whether the outward signes of honour since honour it self is a signe and in the person honouring ought for this reason to be forborn let them well consider who go about to bring in an universal parity with a rude and unwinning behaviour among the people of God which the Scripture every where holds forth as the most civil most courteous best behaved of the most winning conversation of all societies in the world Let them well ponder this in their mindes who think to excuse all outward honour with pretence of inward If it be inward what inconvenience will follow if it be brought forth and become outward How else can it be known to the person honoured Our Lord Jesus the Head of his Church judged not according to the sight of his eyes nor reproved according to the hearing of his ears c. Esay 11.3 and he forbids us to judge according to sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commands us to judge righteous judgement John 7. v. 24. John 7.24 Yet he teacheth us to salute not onely our brethren but others also Yea the scope of his exhortation is that herein we should out-do all other men If ye salute your brethren onely what do ye more Our Lords will is that we should herein do more then others do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what do ye more do not the Publicans so His Disciples must exceed them in their salutations and salutations of others beside their brethren Matth. 5.47 Certainly they who forbear such outward salutations as they pretend lest they should foment and nourish pride in those whom they salute it s much to be feared lest that forbearance of salutation proceed from pride As when the Cynic slovenly trampled upon Plato's handsom Bed with his durty feet saying That he trod down Plato's pride he was well answered At superbiâ majori but with greater pride then his How needful therefore is it my brethren in our judging to begin with our selves when the Lord is come 1 Cor. 4 5. and to judge righteousness for righteousness and approve of it because it is such and condemn for sin even because it is such Rom. 8.3 Not for any other respect as profit pleasure credit or what ever else is impertinent and belongs not to the object or matter to be judged when we our selves are stablished and confirmed in righteousness we shall be able to judge righteousness without acknowledging of faces For Righteousness is neither Actor nor Reus neither one brother nor another neither brother nor his stranger but a third thing more sacred then them both For justitia est aliena virtus justice is anothers vertue saith Aquinas Deut. 1. v. 17. Psal 7. v. 6. and the judgment that is Gods Deut. 1.17 2 Chron. 19.8 Even so raise up thy self unto us O Lord for the judgement that thou hast commanded Psal 7.6 Your little ones which ye said should be a prey and your children which in that day had no knowledge between good and evil Deut. 1. v. 39. they shall go in thither and unto them will I give it and they shall possess it These words contain part of Gods sentence against this apostate people which is the frustration of their fear but in favour of their obedient children They said Numb 14.3 That their wives and children should be a prey but v. 31. the Lord secures them of that fear and here again these the Lord saith shall go in to the land c. Accordingly there are in these words two Axioms 1. They had said despairingly that their little ones and their children who had no knowledge between good and evil should be a prey 2. The Lord saith with confidence that those their little ones and their children who had no knowledge between good and evil should go into the land and unto them he would give the land and they should possesse it In the former two things are to be explained 1. What is here to be understood by the little ones 2. What it is to have knowledge between good and evil 1. The word turnd little ones is in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be understood plurally and so the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your little children which two are explained in the following words to be such as had no understanding between good and evil Howbeit the words are not so to be rendred but thus word for word Your sons which knew not or had not knowen in that day good or evil So the Chald. Paraphrast So likewise the LXX which yet they turn distinctively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or evil Vulg. Lat. Boni mali ignorant distantiam they know not the distance of good and evil It s literally the description of that age which wants discretion or discerning good and evil By good and evil we are to understand what is honestum turpe honest and dishonest just and unjust righteousness and unrighteousness The knowledge of good and evil is either laudable divine and godly or blame-worthy humane that is belonging to the fallen man and ungodly There is a laudable a divine and god-like knowledge of good and evil such as is in God himself Gen. 3.5 whereby he knowes all the good and evil that is done in the world how else could God judge the Earth Gen. 18.25 For knowledge is necessarily required unto judgement according to that of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man judgeth well of what he knowes and of these he is a good judge And like knowledge in his measure man had before his fall So we may understand Gen. 3.22 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man was or hath been as one of us knowing good and evil Of which I have spoken in its place The humane the fallen mans ungodly knowledge of good and evil is practical and consists in the disobedient life in not doing what good he knowes ought to be done and doing and not eschewing the evil which he knowes ought to be avoyded And thus the little ones the sons of the apostates had not known good and evil whom their unbelieving fathers predestinate to be exposed as a prey to their enemies and themselves to be devoured by the sword Numb 14.3 And the reason of this surmise is intimated by the Lord himself ver 11. of the Chapter They believed not in his mighty power for the subduing of their enemies and for their own preservatition nor thought they the innocency of their little ones a defence unto them nor that it won upon the favour of their strong helper nor durst they trust him with the tuition of their supposed Orphans 1. Whence we may note how dear children are to
meae But my righteous man he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall live by or out of faith but if he shall draw himself back he shall not please my soul But the Translators could not endure this to be spoken or suspected of the righteous man It could not consist with their opinion of a man perpetually righteous although meantime he be unrighteous In sensu composito unrighteous even while he is righteous as some have said O absurdissimum turpiloquium that David was as lust in the act of adultery with the wife of Uriah as when he danced before the Ark. And therefore Beza taught the Translators to corrupt the text by adding quis to it Si quis subduxerit se if any man draw back But we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not Non sumus subtractionis filii we are not sons of drawing back to perdition but of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the purchasing or gaining of the soul which otherwise is lost by drawing back but saved and gotten by going on Hebr. 10.38 39. This faith is all one with obedience of faith Rom. 1.5 and 16.26 That is such obedience in doing and suffering according to the will of God as proceeds from faith And such a peculiar people Christ purchaseth as are zealous of good works Titus 2.14 and abounding in them 2 Cor. 9.8 as the end of our creation Ephes 10. and the way and means whereby we are justified and saved not as they proceed from the Law or any power or strength in man but as they come from faith in Christ So the Apostle Knowing Gal. 2.16 that a man is not justified by the works of the Law but by the faith of Jesus Christ The words are not so truly rendred by the Adversative as they might have been by the Exceptive and so the Vulg. Lat. hath Nisi unless So the Tigurin Bible and Pagnin as also the Spanish translation The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words sound thus Knowing that a man is not justified by the works of the Law unless by the faith of Jesus Christ that is unless those works proceed from faith in Jesus Christ who is the power of God whereby they are wrought 1 Cor. 1.24 Thus S. Paul who saith that a man is justified by faith and S. James who saith that a man is justified by works and not by faith only James 2.24 they are both solidly reconciled one to the other It is true there are examples brought to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be rendred by Sed but Nor do I deny it But since S. Paul understands faith in the power of God for producing good works prescribed in the Law and S. James understands the same good works proceeding from the same principle of faith what need was there to fly to an Hebraism when the Greek text it self is so clear and evident As for that distinction that Bona opera sunt via ad regnum non causa regnandi that good works are the way to the kingdom not the cause of reigning who ever was the Author of it its satisfactory only to those who want Logic and cannot distinguish between a cause nakedly and properly expressed and a cause clothed with a metaphorical term nor between a cause in general and a meriting cause Calvin himself acknowledgeth that good works are Causae quaedam salutis inferiores certain inferiour causes of salvation And so S. Paul We are saith he his workmanship created in Christ Jesus Eph. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bonis operibus in good works which God hath prepared that we should walk in them The way is continued and the motion and travail in the way is progressive it consists not in indivisibili It is not finished at once Wherefore Let us arise from our empty contemplations from our ease in the flesh from our sins and thraldom under them unto faith unto righteousness of faith unto perseverance in the faith and righteousness to the labour of love to action to travail The helps conducing to our journey are many two especially 1. The Word of God which is the Travailers Viaticum as the Manna to the Israelites in their travailes and therefore it s called the Word of the Lord Exod. 16. v. 16. Psal 37. v. 3. Exod. 16.16 And 2. Prayer according to the Northern English Proverb Meat and Matins minish no way Thus let us feed on the Word and on Faith in the Word so Psal 37.3 As the Israel of God did all eat that same spiritual meat and did all drink that same spiritual drink for they drank of the spiritual Rock accompanying or following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that Rock was Christ 1 Cor. 10. v. 4. no other but he could accompany them or follow them Timothy was a Travailer in the same way and was nourished up in the words of faith and good doctrine 1 Tim. 4.5 So was Gaius S. Pauls Host Rom. 16.23 for whose good journey in the way of the Lord 3 John v. 2. S. John prayes 3 John v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all things I pray that thou mayest have a prosperous journey and be in health as thy soul prospereth in its journey So the Lord will be with us as he was with those Travailers Luke 24.13 who went to Emaüs Timoris consilium the counsel of fear as that word is interpreted for timor is consiliativus fear inclines us to take counsel saith Aquinas And that name imports the first state of the new converts under fear which is said to be upon every soul Acts 2.43 which is figured when the Disciples are said to be unanimous altogether in Solomons Porch a type of Gods fear in the spiritual Tabernacle When two or three are unanimously gathered together in the Lords Name he is with them according to that proverbial speech When two or three meet and speak of the words of the Law the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine presence is with them Mal. 3.16 Matth. 18.20 3. Wherefore fellow-travailers let us arise and take our journey and proceed to the next Stage of it the third exhortation let us pass over the river Arnon Arnon is the name of a Rock a City and a River according to Adrichomius and others Rivers of old were the bounds of Countreys Such a border was Jordan between the two Tribes and an half and the other Tribes of Israel Josh 22.25 And such was Arnon to the sons of Moab Numb 21.13 For Arnon is the border of Moab between Moab and the Amorites The Lord sets bounds and limits unto the dwellings of the several nations Acts 17.26 He hath determined the bounds of their habitation These bounds whatever Potentates Princes or people out of their boundless ambition or insatiable covetousness shall transgress let them know they remove the Lords Land-marks and therefore
the Lord casts upon them the fierceness of his wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger exceeding and passing over all bounds And hence it is that he gives command here and exhorts Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pass ye over the river Arnon For Sihon had fought against the former King of Moab and taken all his land out of his hand even unto Arnon Numb 21.26 Israel must not meddle with the Moabites Deut. 2.9 but with the Amorites who had transgressed their bounds and removed the Lords land-mark they must meddle The Lord avenges upon Sihon his injury done to Moab and gives his land unto Israel by conquest This right Jephtah defends against the Ammonites who claim this land in the right of Moab their brother But since the Lord commanded Israel to make war upon Sihon and gave Israel his land as appears by the next words Jephtah proves jus Gladii to be jus Dei the right of the Sword drawn at Gods command to be Gods right Judg. 11.12 27. Let them who invade others look well to it whether they have such authority as Israel here had when the Lord commanded them to pass over the river Arnon Howbeit if we consider these words in their mysterie we shall finde the same command and exhortation to be directed unto us also and that the Lord saith to us Pass over the River Arnon Mysticè Arnon signifies Lux filii the light of a childe son or nephew according to which the woman of Tekoa calls her son her Coal 2 Sam. 14.7 And the Lord promiseth to David that he will give him a Lamp or light Psal 132.17 I have ordained a Lamp for mine Anointed And the Christ of God the Anointed-one the Son of David after the flesh is the Candle of the new Jerusalem Revel 21.23 There are diverse degrees of divine light imparted unto men Esay 8. v. 20. 1. The Morning light Esay 8.20 which is the law of God To the Law to the Testimony if they speak not according to this word it is because they have no morning light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurora in them So Salomon The Law is a Lamp and the Commandement is a light Prov. 6.23 2. There is a progressive light or increase of light which exceeds the former but falls short of the perfect light whereunto it shineth Prov. 4.18 And this light is the doctrine of repentance and remission of sin and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on one coming after him Acts 19.4 This is the doctrine of John Baptist John 1.7 8. who is said to be a burning and a shining light This is that grace of God which hath a power to save all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This light is in order to the great light Tit. 2. v. 11. For so the Apostle goes on looking for the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2.13 And therefore the Evangelist saith of John Baptist He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light but he was sent to bear witness of that light That was the true light that lighteth every man that cometh into this world The light here meant is the first degree of light the Morning light or light of the Law which is the light of the childe that is Arnon Gal. 4. v. 1. The Heir so long time as he is a childe differeth nothing from a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Lord of all Gal. 4.1 This light of the childehood is either in regard of the minde and understanding or in respect of their little strength and unsetledness and weakness of them both 1. In regard of minde and understanding the Apostle exhorts the Ephesians That they be no more children Ephes 4. v. 14. fluctuating or tost to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about with every winde of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the cheating of men by their craftiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the method or way-laying of deceit 2. In regard of strength to act and to do what we understand and herein the child is also unsetled I could not speak to you as to spiritual that is strong but as to carnal that is weak 1 Cor. 3.1 This state was figured by Kadesh-barnea the unsetled holiness of the childe To pass over Arnon therefore spiritually it imports the proceeding and increase of divine light not to be alwayes children but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth or being true through love we should grow up unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to all things who is the Head even Christ Hence its evident that 1. There is an inconsistent and unstable spiritual nonage a childhood in Christianity This must as necessarily precede in the Christian life as childhood in the natural life 2. The Lord requires and expects a growth and increase from our minority to riper spiritual age Ephes 4.14 15. 1. Justly are they hence reproved who pass over Arnon before they come at it They think themselves past children before they come to Kadeshbarnea the unsetled holiness of the childe like him who Vt cito transiret corripuit fluvium Yea before they come into the Wilderness the forlorn and desolate estate Yea they fansie themselves in Canaan while yet they are willingly detain'd in Egypt the straits of sin They presume themselves sons of God although they be the servants of sin and Satan Yea they perswade themselves that they are Comprehensores that they enjoy the heavenly countrey even before they are viatores before they have travailed one step toward it O beloved were this the condition of some one or few it were much to be lamented how much more when it is the estate of thousands May I not appeal to thousands whether they have any ground for that high opinion of themselves beside their own self-love and strong fansie whereby they have flattered themselves into an imagined estate of bliss and climb'd up another way into the sheepfold then by the strait dore of humility self-denyal and mortification John 10. 2. Others are blame-worthy who continue in their spiritual childehood as if they thought it would pass away like the natural infancy and nonage without any care or endeavour on their part as if they hoped to go over Arnon dry-shod Rusticus expectat ut defluat anmis at ille Labitur labetur in omne volubilis aevum The Clown looks that the River ebb away But that glides on and will glide on for ay Men justly expect that they who are now grown up to some years of discretion they should put off the Boy It is exprobrable unto such What alwayes a childe And is it not also reproachful unto thee who ever thou art that thou art alwayes a childe alwayes pretending childish infirmity and weakness that thou art alwayes in thine inconsistent estate So weak that Nec lingua nec pes suum satis officium facit so weak that thou canst
neither go nor stand Yet this is one great infirmity and weakness of many who believe themselves Saints and grown men in Christianity This justly reproves those who when they have passed over Arnon think that they are come to their rest to the end of their journey not considering that there are diverse stages in our journey toward the heavenly Canaan Wherefore let us proceed Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land The words contain the Lords free donation of Sihon and his land into the power of Israel The gift is either personal or real 1. Personal and so we have the name of the person Sihon illustrated by his nation an Amorite his royal authority King and his royal City Heshbon 2. The real gift is his land Of these the Lord gives Israel a demonstration Behold or see I have given into thy hand Sihon c. In which words these Axioms are contained 1. Sihon the Amorite King of Heshbon had his land 2. God gave into the hand of Israel Sihon the Amorite King of Heshbon and his land 3. The Lord saith Behold I have given in thy hand Sihon the Amorite King c. 1. Sihon the Amorite King of Heshbon had his land The land of Sihon is that which is otherwise called the land of Gilead as appears Numb 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now called the land of the Amorites for Sihon King of the Amorites had fought against the former King of Moab and taken all his land out of his hand even unto Arnon Numb 21.26 And this was Sihons land What was his City His City was called Heshbon that was the royal City of Sihon King of the Amorites Numb 21.25 Deut. 1.4 Whence observe that 1. Sihon the Amorite a wicked man had his land the Lord calls it his So the Edomites the Moabites and the Ammonites all sinful nations yet had their Cities and Territories by the best right Jure divino by divine right as appears by Deut. 2.5.9.19 Whence it is evident That Dominum rerum temporalium non fundatur in gratia The dominion of temporal things is not founded in grace As for the mystical meaning of these words Sihon has his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same signification and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sweep away dust durt or filth also to destroy extirpate and root up So that Sihon is a Sweeper a Destroyer one who extirpates and roots up These are no meet qualifications for a King yet this Sihon is said to be King of Heshbon That 's Sihons royal City and what is Heshbou What else but the thought and imagination So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that Sihon the Amorite is that talking bitter froward rebellious domineering spirit in men which sweeps away destroyes extirpates and roots out all good cogitations and thoughts out of us and implants all evil thoughts in their room And in these evil thoughts Sihon dwels Ill â se jactat in aula Sihon keeps his Court in Heshbon among the thoughts That we may the better understand what Sihons royal City and Court is we must know what Heshbon the thought and thoughts are They are certain inward acts of the reasonable soul which may be considered either abstractly in themselves as they are without commerce or influence upon the affections receive no taint from them and so they may be said to be indifferent Such are they which befal men waking like Dreams These although we cannot call them evil because they receive no corruption from the evil will and affections yet without doubt they are great impediments and rubs in our spiritual journey and hinder our proficiency and growth in grace yea and too evident a signe they are of an empty heart that is not filled with the love of God For if the heart be filled with these intus existens prohibet extraneum they keep off God from his Sanctuary Eezch 8.6 The thoughts may be considered concretely as they excite and stir up affections 1. Either to good as concerning our God and the eternal state of our souls and so consequently the thoughts are good as where the Psalmist saith I said or thought I will look to my wayes Psal 39.1 Or 2. As they move us to evil in which regard they may be called evil thoughts Ezech. 38.10 So that the good or evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied But because as Scire malum non est malum to know evil is not evil so Scire bonum non est bonum to know what is good is not that good we know we must understand that thoughts are either speculative or practical 1. The speculative thoughts busied about evil it is not necessary that the thoughts themselves should be evil For God himself is said to know the vain and sinful thoughts of men Psal 94.11 when yet his thoughts are no more infected by the evil then the Sun is by shining on a Dunghil And thus some excellent men have known evil and how to act it yet have not done it as it s said of Titus the Emperour that he knew how to counterfeit the hands of all the great men of Rome but he never did it unto any mans hurt How much more is this true of our Lord and his Apostles who in their reproofs and dehortations are necessarily supposed to have known the evils which they reproved and from which they deborted yet were they not so much as in a thought guilty of them or corrupted by them Howbeit in men under an inferior dispensation even speculative thoughts of evil Job 31. v. 1. may administer oecasion of evil So Job reasons I have stricken a covenant with mine eyes and why should I think upon a Maid As for the practical thoughts about evil which proceed to delight and consent in the evil there is no doubt but they are evil And in these Sihon having rooted out the old inhabitants out of the heart the good thoughts proceeding from God Psal 139.17 2 Cor. 3.5 he brings in a Colonie of his evil thoughts and these are his royal City his Mansion house where he resides and dwels Hence we may observe that if Sihon be King of Heshbon if the destructive and extirpating spirit bear rule in our thoughts the man is no doubt fallen from his God For since the heart is fons omninum actionum ad extra since all actions proceed from the heart and most mens thoughts and actions are most unlike unto God unto whose image the man was made it cannot be but the heart the Fountain of our thoughts and actions hath been corrupted Neque enim oculos ad concupiscentias sumpsimus neque linguam ad maleloquium neither received we our eyes for concupiscence nor our tongue for evil speaking nor our ears to hear evil words nor our
the Church of England The spirit of grace grant us O Lord To keep these Lawes our hearts restore And cause us all with one accord To magnifie thy Name therefore For of our selves no strength we have To keep these Lawes after thy will Thy might therefore O Christ we crave That we in thee may them fulfil And thou shalt consume all the people which the Lord thy God shall deliver thee The words are a command or in another respect Deut. 7. v. 16. a promise touching the disposing of those nations which the Lord would give into the power of Israel A threefold just exception lies against the translation of these words If they be rendred right they sound thus And thou shalt eat up all the peoples which the Lord thy God is giving to thee 1. What they turn people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural those peoples which though harsh to our English ears yet by use it may be made familiar 2. These peoples are the same which before are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations v. 1. whom the Lord is delivering or giving unto Israel For the words are The Lord thy God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dans tibi giving unto thee which imports the continuation of the act so that what God hath done he is yet doing So that Hierom renders the words Daturus est tibi he is about to give to thee Thus the Lord is said to have given Sihon and his land into the hand of Israel Deut. 2.24 Yet hereby is implied a beginning progress and continuation of the act of giving And therefore Deut. 4. v. 31. v. 31. he saith See I have begun to give Sihon and his land before thy face Begin inherit that thou mayest inherit his land As I shewed on v. 24. of that Chapter 3. The Lord commands or makes promise unto Israel that they shall consume all these peoples The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt eat them up So Arias Montanus renders it Comedes and S. Hierom Devorabis omnes populos quos Dominus Deus tuus daturus est tibi According to which Ainsworth turns the words Thou shalt eat up all the peoples c. It s true there is analogie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consume and sustain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat yet they have their different significations Nor are these two to eat and to consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equipollent or of equal power and extent one with other For to consume is a degree of evil beyond eating up and devouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.15 which S. Hierom turns Quodsi invicem mordetis comeditis videte ne ab invicem consumamini And our Translators But if ye bite and devour one another take heed or see ye that ye be not consumed one of another Where to devour or eat up is a lesse degree of evil in order to a greater to consume But some will say These Seven Nations were to be consumed Be it so Howbeit since the Spirit of God thought meet to express it self by eating not consuming is it not reasonable Sequi Deum Thus the metaphore is borrowed either from evil beasts as Gen. 49.9 or from fire which devoureth Howbeit it s literally true of certain people in Africa who eat up their enemies the Locusts which were allowed the Jewes as a clean food Levit. 11. whereon John Baptist fed Matth. 3. For remedy of such mistakes which seem light and slight to a careless Reader not so to him who precisely and seriously considers what he reads it were to be wished that every word if possible in our English tongue answered in property to its proper word in the Hebrew And if a metaphore be founded upon it in the Hebrew let the proper word be expressed in English and the motaphore in the Hebrew be understood out of it so let the original precede and other tongues follow it Nor is this metaphore uncouth in holy writ For the Psalmist complains to the Lord Psal 14. v. 4. that the ungodly eat up his people Psal 14.4 Have all the workers of iniquity not known eating up my people as they eat bread So these Nations are said to be bread for Israel Numb 22. v. 4. Numb 14.9 Nor is that metaphore unlike this when Moab saith of Israel Now shall this company lick up all round about us as the Ox licketh up the grass of the field Numb 22.4 which Balaam confirmes Chap. 24.8 Whence also Amalek hath his name Populus lambens a people licking up their enemies Compare Psal 79.7 Mich. 3.2 3. 1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel who must lick and eat up their enemies And this the Lord speaks by the mouth of his Churches enemies Numb 22.4 Moab saith Now shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia the Church or Congregation lick up all round about us And Balaam sutably to the words before us Numb 24.8 He shall eat up the nations his enemies To like effect we read other Prophesies as that the Lord will make Jerusalem a cup of trembling to all the people round about Zach. 12.2 And ver 3. A burdensom stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered against it Such opposition must the genuine Israel of God expect from all the divided judgements of the religious World and they may assure themselves of like deliverance Take notice of it for it shall certainly come to pass according to that history of future time 2 Esdr 13. v. 6. The Governours of Judah shall be like an Hearth of fire among the wood and like a Torch of fire in a sheaf and they shall devour all the people round about All which and many like prophesies bode a consumption of the Churches enemies whom it shall eat up and assimilate unto it self and subdue them unto the obedience of faith or if desperately obstinate and incorrigible that of the Prophet Esay 60.12 shall take place The Nation and Kingdom that will not serve thee shall perish yea these nations shall be utterly wasted Note hence Gods main designe whereunto the Scripture before us is serviceable viz. That the body of sin be destroyed that the kingdom of Satan Sin and Death be abolished Rom. 6.6 and that the Kingdom of God may come and be raised up in us Dan. 9.24 This is typified by the burning up the sin offering and burnt offering and by the destruction of the seven Nations figuring the seven capital sins according to Lyra and diverse of the Antients whom he followeth This is meant by the Prophet if rightly translated and understood Behold the eyes of the Lord God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin Amos 9. v. 8. and I will destroy it from off the face of the earth Dan.
7.14 Mat. 6.10 Wherefore be couragious O ye faithfull Israelites who march against your spiritual enemies ye have the promise of the Lord of hosts that ye shall eat up all the peoples which the Lord your God is giving to you Hearken not to the faint-hearted and unbelieving Spies who say that the people are greater and taller then ye are and that ye are as Grashoppers or rather as Locusts Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your own eyes and in the peoples eyes Numb 13.33 Let them not discourage or rather melt your heart Why should that significant metaphore be obscured and lost by mis-translation whereof the Spirit of God makes use as taken either from Ice resolved into water Josh 7.5 or from Wax melted Psal 22.15 Unbelief and fear soften and melt the heart which is strengthened by belief and courage Gen. 45.26 Psal 27.13 14. Believe the faithful and valiant Spies and witnesses of God Jehoshua the Lord the Saviour and Caleb the hearty and couragious man according to the heart of God these will assure us that we are well able to overcome and eat up the peoples For so they say Numb 14.9 Fear not ye the people of the land for they are bread for us If we be thus strong in the Lord the Lord will strengthen us Psal 31.24 and the Lord Jesus will take away the sin John 1.29 and the wicked shall perish and the enemies of the Lord shall be as the pretiousness of Lambs they shall consume into smoke Psalm 37.20 For so the Altar of Christs patience consumes and eats up the Sacrifices Therefore the Altar is called Ariel that is the Lion of God Ezech. 43.16 which devours the flesh of sin which is laid upon it And thus the spiritual enemies of the Lord and his people are consumed by the fire and spirit of love burning on the Altar the patience of Jesus Christ So the Prophet prayes Consume in wrath consume and let them not be He prayes against the sinnes not the persons of his enemies for ver 11. he had prayed slay them not He prayes that the Lord would consume the iniquity that it might not be For should he pray here against the sinners that they should not be how could he pray for them in the words next following Let them know that the Lord ruleth in Jacob and to the ends of the earth And to shew that what he had said is worth our consideration he adds Selah Which imports the suppressing of our earthly thoughts and raising up our heavenly meditations like that Psal 9.16 Higgaion or medidation Selah Even so O Lord impower us by thy mortifying spirit Rom. 8.13 which may kill eat up and consume all the wicked populacy all the seven nations the deadly sins which will otherwise eat up and consume us And quicken us unto the life of thee our God through the spirit of life which is in Christ Jesus our Lord. Gods request unto his People SER. XV. OR Gods Petition of Right SERMON XV. Deuteronomie 10. ver 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good SOme of these words are otherwise to be rendred as I shall shew in the particular handling of them Meantime we may know that they contain a summary comprehension These words are a summary comprehension of the peopses duty to their God inferred from the consideration of his goodness in renewing the Law continuance of the Priesthood and adding thereto the Levites Whence the words before us are deduced as a conclusion The 1. And is here collective as gathering all the promises together conclusive and illative as inferring from those promises Israels obedience and very emphatical as often elsewhere If for our better understanding of these words we take in the two following verses which depend upon the two former we shall finde that this Paragraph hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Request or Desire 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendring of a reason for that Desire and Request In the former which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Request and Desire is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing desired and requested and the end why it is requested and desired 1. The thing desired and requested is either the peoples holy affections or the sutable effects issuing from them Their holy affections are either the holy fear of the Lord whose effect is walking in all his wayes Or the holy and intire love of God whose effect is serving him with all the heart and with all the soul The common effect of both these holy affections is keeping Gods Commandements and Statutes 2. The End aimed at in all this is either Cujus as they call it for which the request is made that is for good or Cui for whose sake and for whose benefit this duty unto God is requested for thee 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason of this Request and Desire is either negative implicitly set down not that the Lord needs thee O Israel or any thing of thine For behold the Heavens and the Heavens of Heavens are the Lords thy Gods the earth also with all that therein is 2. Positive and express the affection of God toward the holy Fathers only the Lord did cleave unto thy Fathers to love them Deut. 10. v. 16. out of which he chose their children above all other people Which was the special grace of Christ toward his Church Ephes 1.3 4 5. Ye perceive by this Analyse that the Text is Oratio argumentosa a speech full of Arguments and may afford manifold Axioms of greatest regard But I have elsewhere spoken to diverse of them The divine Axiomes contained in these words are either 1. Gods Requests unto his people or 2. Gods Requesting these of them or his servant Moses Requiring of them or the ends why the Lord requests and Moses requires these of Israel Gods Requests are that 1. Israel fear the Lord their God 2. That Israel walk in all his wayes 3. That Israel love him 4. That Israel serve the Lord their God with all their heart and with all their soul 5. That Israel keep the Commandements of the Lord and his Statutes 6. The Lord requires all these of Israel 7. Moses requstes or commands all these this day 8. The Lord requests nothing more nor does Moses require any thing more of Israel but these 9. For what end doth the Lord request or Moses require these of thee O Israel but for good and to thee O Israel I intend not to treat of all these having spoken to many of them upon their Texts of Scripture Wherefore I shall waive the Press handling of what I have formerly
so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus
and exalts it self against God and whatsoever is of God and Christ in us A word clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 Our Lord speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of fornication Matth. 5.32 which is in and comes out of the heart Mat. 15.19 This is the Harlot which is to be divorced O let it not be found lodging in us Let us be chaste and faithful to our God O Israel We are his Spouse Hos 2. He is our husband Esay 54. Such therefore we ought to be unto him as becomes such a Consort holy and without blame before him in love Ephes 1.4 Let there be no word of fornication no uncleanness in us So will he own us for his Spouse and say Thou art my people and we shall say Thou art my God Hos 2.23 Then shall his brothers wife come unto him in the presence of the Elders and loose his shooe from off his foot Deut. 25. v. 9. and spit in his face and shall answer and say So it shall be done unto that man that will not build up his brothers house And his name shall be called in Israel The house of him that hath his shooe loosed From verse 5. to the tenth inclusively is contained the Law concerning a Widow whose husband died without issue male In which Paragraph we have the Law and the sanction of it 1. The Law is that in that case the deceased husbands brother or next kinsman shall raise up seed unto his brother and the reason of that Law from the end of it 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother Disgrace 1. To his person 2. To his family The disgrace to his person 1. Loosing his shooe from off his foot 2. Spitting whether in his face as our Translators render it or otherwhere it may well be questioned For there is not nor hath been any nation under Heaven so prevented and informed with precepts of civil conversation and good manners nor more abounding with examples of well nurtured and behaved persons of both Sexes then Gods Israel whether his antient people so called or his surrogate and substituted Israel his Christian people Gal. 6.16 And therefore it may be much doubted whether such a behaviour were not unseemly and unbecoming this Israelitish woman and unsuitable to other holy Lawes and unworthy of the God of Israel the Author and giver of those Lawes and the God of that people Beside whereas Spittle is an excrement of the first concoction to be bespattered with it it s a great disparagement and indignity to the man as Esay 50.6 our Lord saith I hid not my face from shame and spitting And in the woman an argument of extream vilifying and contempt Both which are contrary to that due esteem wherein we ought to have one another It s prescribed in the same Chapter Deut. 25.3 that stripes although well deserved yet should not exceed a certain number and the reason is given lest thy brother should seem vile unto thee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be vile in thine eyes Wherefore it seems not probable that the most holy God would prescribe such an act as whereby the man should be vile in the womans eyes Yea this disgrace and despight is so much the greater in that it should proceed from the Woman and from her who desired to be the consort unto this man and to submit her self unto him as her Lord as Sarah called Abraham 1 Pet. 3.6 Besides as in salutation with an holy kiss as of old Rom. 16.16 a signe of love and reverence is expressed when the breath soul and spirit seems to be communicated so on the contraty by such rude and unseemly greeting as spitting in the face the excrementitious filth is cast out as a signe of greatest scorn hatred loathing and contempt All which being laid together we may adde hereunto this consideration that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman the dishonour should not seem to be placed so much in loosing of his shooe from off his foot as spitting in his face since the face and head are the most honourable parts of the body and the foot the most dishonourable as the Apostle opposeth them 1 Cor. 12.21 So that the brand of infamy on him and his family should then seem to be this or the like The house of him whose face was spit on The result of these reasons may be a strong inference and perswasion that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in rigore sermonis they may signifie She shall spit in his face and so the same phrase is rendred Numb 12.14 Yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turn'd before him in his sight or in his presence as our Translators also turn it Deut. 4.37 He brought thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sight with his mighty power out of Egypt and Chap. 11.25 Deut. 11. v. 25. There shall no man stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you The same phrase may and for the avoiding of so great inconveniencies ought to be so turn'd She shall spit before him or in his sight or presence I confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indecorum uncomeliness and ugliness of the fact caused me to suspect that all was not right though herein the Translators follow all the old English that I have seen their predecessors and precedents Howbeit I finde some other learned men to have been of an other judgement as Tremellius who renders the words Spuet ante faciem ejus she shall spit before his face And the Tigurin Bible hath Spuat coram eo let her spit before him And the learned Jewes so understood the phrase as Rabbi Salomon she shall spit before him on the ground and set a brand of infamy upon him and his whole family Now howsoever the superiour as a father might by way of just reprehension so deal with his disobedient childe as our heavenly father gives instance Numb 12.14 If her father had spit in her face that is as the Chald. Par. there hath it had sharply rebuked her yet there is not the like reason of the inferiour nor is it likely that the Lord would allow the woman so undecently so contrary to her due modesty so unbecoming her sex to exercise authority over the man Meantime we cannot but hence take notice how basely the wisdom righteousness and holiness the Son the Christ of God hath bin reputed and dealt withal in the ungodly world as he speaks concerning himself in the time past Esay 50.6 Esay 50. v. 6. I have not hid my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ignominiis from shames and spitting which was accomplished in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings as the Evangelist records it Matth.
judgement the wicked compassing about the righteous c. Habac. 1. v. 2 3 4. which causeth Jerusalem to mourn make lamentation He is wont saith one of the pious Antients to be a type of the Devil This King of all the children of pride Job 41.34 This Prince of this World sets all the World against this little City All that is in this World the lusts of the flesh c. all temptations unto sin all occasions of sin c. He summons his Servants all Tyrants Hereticks the Wisemen and wisdom of the world and the wisdom of the flesh Ye read of such a straight siege Revel 20.8 when the City is so little and so few to defend it it seems it might easily be taken How much more when the Prince of this World comes and begirts it with all the power of this World This City the poor Wiseman who for our sakes became poor delivers yet who remembers this poor Wiseman Axiom 2. Wisdom strengthens the wise more then ten mighty men who are in the City These words of the Wiseman present us with the pirase of Wisdom compared with Strength and Authority For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies one that 's strong and powerful whence the Arabians and Turks call their Governours Soldans or Sultans that is men of power and authority mighty men Whereas the wisdom of the Wiseman is compared with ten such Princes or mighty men and preferred before them The number of Ten is not here exactly and precisely of necessity to be understood but as we often in common speech use a definite number for an indefinite as Castellio here Decies tantum ten times as much that is many times And the reason is because the number Ten is the boundary beyond which we number not but by repeating Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Ten is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain because it comprehends all numbers The Scripture speaks thus Job 19.3 These ten times have ye reproached me that is oftentimes And so Jacob complains that Laban had changed his wages ten times Gen. 31.7 And the Lord saith he was tempted so often by his people Numb 14.22 Thus Matth. 25.1 ye read of Ten instead of the whole number of the Church and diverse the like The truth of this is evident both by testimony of natural experience and Scripture 1. Experience as the Heathen found it true who said Cedant arma togae Arms must yield to the Gown And Archimedes the Mathematitian was more feared by the Romans then all the power of Syracuse Insomuch as if the Souldiers besieging the City saw but a Line or a small piece of wood hanging down the wall they presently suspected some Engine and would cry out Archimedes Archimedes and turn their backs and flye which they disdained to do at all the strength of the Souldiery But the Scripture proves this expresly Prov. 21.22 Eccles 7.17 and 9.14 And the weaker Sex arm'd with wisdom prevail'd against the strong witness Debora Jahel and the wise Woman of Abel 2 Sam. 20. The reason why this wisdom so strengthens the wise even more then many mighty men so that one wise man more preserves the City then many strong men it seems to be because Wisdom both originally and formally is concrete with power and might and therefore whatsoever strength can do alone that also can Wisdom do more Therefore Wisdom is described the breath of the power of God and a pure efflux from the glory of the Almighty Wisd 7.25 Wis 7. v. 25. And formally the same Christ is the wisdom of God and the power of God 1 Cor. 1. which is the second necessary for our spiritual war 3. Besides there is a priority in nature For Vis consilii expers mole ruit suâ Force without Counsel perisheth by his own weight And therefore if strength be successful and prosperous in the actions of it it must presuppose Wisdom as the guide and director of it Yea Wisdom is the Teacher of Valour yea of Prudence Temperance and Justice according to Wisd 8.7 If a man love Wisdom her labours are vertues For she teacheth Temperance Prudence Justice and Fortitude which are such things that men can have nothing more profitable in their life which are the four Cardinall Vertues known and famous among the wise Heathen Obs 1. If that wisdom which is the fear of God and but the beginning of wisdom as it s often called be yet stronger then many mighty men how much more strong is the progress and increase of divine wisdom in faith which overcomes the world 1 John 5.4 Yea how much more strong is that mighty power of love which is God himself 1 John 4.8.16 The last enemy that shall be destroyed is Death 1 Cor. 15. And love is strong as death it self Cant. 8.6 Obs 2. How should this inflame our soules with the love of Christ which is not only power but wisdom also yea and righteousness and holiness Job 36. He is mighty in strength and wisdom Yea he is all things Col. 3.11 and in whom are hid all the treasures of this wisdom and plenipotence of power Obs 3. The divine wisdom is of more power and force then all humane wisdom and strength This appears by the examples of holy men not trained up in Trades Arts and Sciences yet able to judge of them even better then they who professed them As Joseph no States-man Paul no Mariner yet able to out-vie them to out-shoot them in their own Bow The like we may truly say of the divine wisdom in regard of all humane power and might What is the most glorious pretence of using might and power Is it not the cause of Religion the building up and defence of pure religion Does not the Wiseman tell us here that wisdom strengthens the wise more then ten mighty men that are in the City And therefore what ye read Zach. 4.6 spoken of the material Temple the building of it not by might nor by power and the same is most true if understood of the spiritual Temple the Church of God All the Zelots in all Ages they have found that by their tyranny all that could be effected was but to make many Hypocrites like themselves But to build up the Church of God of living stones it is the work of divine wisdom which reaches from end to end strongly and disposes all things sweetly Wisd 8.8 And therefore when the Lord appeared to Eliah now zealous of Gods glory who might seem to pray for fire from Heaven to destroy Jezabel 1 Kings 19.11 The Lord was neither in the strong winde nor earthquake nor fire but in a still voice And let them take notice of this who like James and John even out of zeal for God and Christ wish for fire from Heaven to consume their supposed enemies the wisdom of God tells them They know not of what spirit they are Luke 9.55 Mysticè The