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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Supper but they who were imployed about their lawfull callings For it is not said that he who went to his Farm entred upon other mens Lands or went to plough iniquity Nor that he who went to his Merchandizes robed other men of their Estates or handled the ballance of deceit Hos 12.7 but that both made their outward and temporal callings their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their whole business their hearts delights were wholly taken up with those things They were so given to the world and the things of the world that they had no mind towards God and the things of God But we are imployed about divine matters every Sabbath Day Yea and many a Lecture we hear and repeat And did not Cain sacrifice And had not the Canaanites their worship of God The fear faith hope love of God if we be true Shemites must inform our whole life all our outward callings must receive their tincture from them But was the martiall valour of the Hittites Jebusites and Amorites any badge of their servitude or could it consist with slavery They who made others their Servants and Vassals as the Amorites did Num. 21.27 could they themselves be such To be formidable terrible and cruel is no argument of true liberty as I in part shall shew more anon Obs 1. We learn hence how to Judge of Scripture seeming some time to speake of indviduals or singular persons which indeed is to be understood of Nations and peoples descending from them and mystically of certain spirituall conditions and estates Thus of Hagar the Scripture saith Gen. 16.1 that she was an hand-maid an Egyptian the servant of Sarai a bond-maid of Egypt of Hams posterity as Canaan was but she was a figure of the Law that gendreth unto bondage Also it's said vers 12. that Jsmael was a man like a wild Asse this was fulfilled in part in himself Gen. 21.22 but much more in his posteritie who were afterward called Ismaelites and Saracens as they named themselves for their greater credit as if they came of Sarai And spiritually under the name of Ismael the Apostle understands the wild and savage nature of man brought forth by the first Covenant Job 11.12 which becomes so much the more fierce when the Law goes about to tame it Rom. 7.9.13 And therefore Jeremy compares the rebellious Israelites to a wilde Asse Jer. 2.24 which cannot be tamed Job 39. Gal. 4.30 31. And therefore must be cast out Thus what was foretold of Esau and Jacob the elder shall serve the yonger Gen. 25.22 23. was not fulfilled in the persons of Esau and Jacob but rather the contrary as appears by their whole story wherein Jacob submitts almost in all things to Esau But this was fullfilled in their posterities 2. Sam. 8.14 And this was expressly fortold by the Holy Ghost Gen. 25.23 and accordingly understood and interpreted by the prophet Malach. 1.2.3.4 Thus spiritually Esau and Jacob figured the former and the latter world 2. Esdr 6.8 9. Yea the earthly and the heavenly man 1. Cor. 15.47 Thus what is written of Ephraim and Manasses that Ephraim the younger should be the greater we read not to have been fullfilled in their persons but in their posterities that Ephraims Tribe exceeded his brothers in number Num. 1.32 33 35. And in place and dignity Num. 2.18 20. The like we must here understand of Shem and Canaan Obs 2. Let children then learn from hence to honour and reverence their parents Obs 3. This layes an Obligation upon parents to preserve their gravity Obs 4. See their great infelicity who have evill parents and teachers Accursed Ham and Canaan are punished in their posterity Plato blessed himselfe that he was born a man of Greek parents an Athenian and that in the time of Socrates by whom he was brought up Obs 5. All this misery proceeded from the sin of drunkenness and that not affected by him whom we read first to have been drunk He knew not the strength and power of wine but was meerly surprized and overtaken Manebat ante vini inventionem omnibus inconcussa libertas Nemosciebat à consorte naturae suae obsequia servitutis exigere Non esset hodiè servitus si ebrietas non fuisset Servitude came from drunkenness had there bin no drunkenness there had been no slavery saith S. Ambrose Obs 6. Hence parents have to note the Characters and marks of their own sinns in the punishments of their children Obs 7. Here it is worth the observing how the Gentiles of Old knowing these things hid them in their fables For so by Saturn they understood Noah by Ham they understood the son of Saturn whom they called Jupiter Hammon This Jupiter Hammon they say made an Eunuch of his Father They read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 9.22 he cut for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he told or revealed his fathers nakedness unto his two brethren 1. This Jupiter Hammon had a younger son Mercurius that is Canaan the yonger son of Ham. 2. That Mercurius had his name à mercibus from Merchandize and was their God of gain as Canaan signifies a Merchant 3. This Mercury they make a servant as he complaines in Lucian that he was distracted with so many services that he must do nothing but run up and down of errands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Phoenicians called Mercury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a servant what so plainely expresses Canaan the servant of servants 4. That Mercury they made the guide of their wayes because the Canaanites first dared to go by Sea and have of all other Nations the most convenient passages into all parts of the world 5. They make their Mercury thievish As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phoenician or Canaanite will gain by every man 6. They make their Mercury the god of Eloquence signifying the fair and smooth tongue of trades-men in putting off their wares 7. They say Mercury was his fathers Pararius as Ham with Canaan beheld Noahs nakedness These things as they are most usefull for the learned so they make much for the strengthening of belief and assurance of all touching the truth of these most antient Scriptures And that the heathens gods were most-what counterfeited out of the histories in Gods word Reproof Those who give their children lewd example of swearing and cursing of cheating and cozening and lying of intemperancy drunkenness and so discover their nakedness unto their children worse then Noah did He knew not the strength of wine till then but these often and often by their own experience and by their lewd example teach their children and propagate by them their swearing cursing cheating cousening lying intemperancie and drunkenness from generation to generation even to the worlds end as much as lies in them Exhort 1. To Parents to be pious and holy Me videns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is inbred in all Parents a care of their posterity according to 2. Sam. 7.19 If men have memory
and heir The Lord secures Abraham that his servant shall not be his heir no but one that shall come forth out of thine own bowells saith he Esay 9.6 So the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word shall be thy strength Gen. 15.1 even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which was in the beginning We have in the words 1. Gods promise unto Abram of a numerous and godly seed 2. Abrams belief of that promise 3. Gods acceptance of that belief 1. The promise is of a numerous posterity illustrated and confirmed by a signe à parium collatione by comparison thus As thou canst not number the stars of light in the fair heavens so neither canst thou number thy godly seed which promise Abram believes We may resolve all these into the following divine Truths 1. God brought Abram forth 2. He shewed him the heaven and Stars in it 3. He brought Abram forth and so shewed him the heaven and the Stars and bids him try if he can number them 4. He promised that his seed should be so 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness First God brought Abraham forth and why did God bring Abram forth â— that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house out of which the Lord brought Abram He had made him a promise of a son and heir now he gives him an ocular demonstration and assurance not only of a seed a child but of a multitude a great number of children Why did the Lord bring Abram forth and shew him the heaven and Stars Abram was by birth a Caldean and that people was much addicted to Astronomy and Astrologie so that the Caldean and Astrologer was taken for one and the same And Abram is reputed by the Antients to have been extream well seen in those Sciences Orpheus in Clemens Alex. speaking of God saith he is invisible but that he made himself known to Abram the Chaldean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the way of the Stars their motions Matth. 14.19 Mark 7.34 Iohn 17.1 their settings and their risings Besides we cannot but conceive that Abrams pious soul looked toward the heaven to pray and blesse God as our Lord Jesus did Obs 1. It was a night vision Dan. 2.19 and 7.2 Acts 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrys. read the words then onely the Stars are seen and then the Lord reveales secrets to his Saints The Antients observed that time as the fittest for contemplation And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 33.14.15 29 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu observed it as the most seasonable time for divine dâ—eames I wish therefore that good men were as not too scrupulous about every dream so not too negligent of all Obs 2. Our father Abramâ— absolute obedience unto Gods guidance and direction Esay 41.2 the Lord called him out of his countrey into a land that he should shew him and there leads him from place to place and here called him forth And the righteous man alwayes followed Gods footsteps 1 Pet. 2.21 22 Rom. 8.1 The Lord hath also called us unto his foot and given his Spirit after which we ought to walk and provided Abram as a way-guide before us O ye children of Abram Eamus nos faciamus similiter let us go and do like wise There are two guides which offer themselves unto us the Flesh and the Spirit Gal. 5.17 Gal. 5.1 Rom. 4.12 Rom. 8.14 It concerns us extream nearly whether of the two we follow for as many as are led by the Spirit they are the sons of God And therefore one of the Ancients reports Gods speech to Abram thus Away with thy Astrologie according to the principles of which thou seest in the Stars that thy wife being barren and old and thy self also thou shalt have no issue Believe in him who made the Heaven and the Stars Iob 9.9 and 38.31 and it is his peculiar Obs 3. The Lords gracious condescent he vouchsafes to stoop our apprehensions and comes home to us and takes us at and by our imployments professions and callings he takes Abram an Astronomer and Astrologer at the Stars the Fishermen at their Nets c. God brought Abram forth Whence out of his Tent. A Tent is Symbolum carnis a type or figure of the flesh wherein Abram and we all dwell or sojourn rather for a time yea so Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 The word was made flesh and took up his Tent in us The Lord brought Abram forth that is Extra carnem aut terminos naturalis ordinis out of the flesh or out of and above the rank and order of meer nature by the guidance of the Spirit as our Lord was lead by it Matth 4 1. Ezech. 8.3 2 Cor. 12.2 3. And the Apostle Whether in the body or out of the body he knew not Axiom 2. The Lord brought Abram forth and shewed him the heaven and the stars The Lord bids Abram look towards heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Abram directs Abram and his children upward heaven-ward God-ward Not that there is any great piety in looking toward the material heaven or the stars in it The Angels rebuked the Apostles for so doing Why gaze ye up into heaven Though a great Leader directed his Disciples to look alwayes toward heaven as he himself was wont to do And another being sick of a Feaver contrary to the Physitians advice would needs lye on his back that he might look heavenward And another stood many years upon one leg looking up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to what purpose The Heaven of heavens cannot contain him Wherefore we must know that heaven is not only that materiall and visible body well known by that name but God himself in Scripture is often called and known by the name of heaven So that the true heaven is not locally above For heavenly things the things of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 that is spirituall which things above are not to be understood in regard of place and posture For so we conceive that heaven is above whereas indeed hell is above in pride and high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is high in men is an abomination in the sight of God Luke 16.15 Men conceive that hell is beneath but heaven is indeed beneath in humility lowliness and meekeness For surely as where the King is the Court is so where God is Psal 138.6 heaven is and that 's with the humble and lowly 3. Axiom He bids Abram try if he can number them these words may be considered 1. either in themselves or 2. as the protasis of the
the Vrim the illuminations or manifestations according to the LXX whereby God reveales and declares his will and the Thummim the perfections or consummations of that will in us when we serve him as Joshua exhorts Israel Josh 24.14 in perfection and in truth as the Greek and Vulg. Latin turn Thummim in integrity These are the gifts of God according to what S. James saith Every good giving and every perfect gift there 's one of them is from above and cometh down from the Father of Lights there 's the other And of all other they are the most perfect gifts as we may esteem them by the receivers of them the most principal parts of man his minde and will And what accomplishes and beautifies the minde but the divine wisdom that 's Vrim illuminations And what rectifies and fortifies the will in good purposes intentions and actions but rectitude and integrity That 's Thummim perfections Happy thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will and the perfections and consummations of it whereby they are conformable unto the will of God! These are to be received by faith by which we receive every good giving and every perfect gift from the Father of Lights And therefore Moses first put on the breast-plate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulg Latin turns Rationale the Informer and Director of the judgement and therefore it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast-plate of judgement Exod. 28.30 Indeed the Directory of Judgement and Counsel being a figure of Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word and Reason whole name is Counseller Esay 9.6 And therefore good reason there is that in Him should be the Illuminations and Perfections And therefore Moses put into the breast-plate illumination and perfection For the breast-plate as it signifies Christ himself so faith in him whereby we receive these things which are freely given to us of God for so S. Paul cals it the breast-plate of faith and love 1 Thes 5.8 And because the Righteousness is obtained by faith it s called also the breast-plate of righteousness This breast-plate of faith was to be fastned unto the Ephod Exod. 28.28 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superhumerale the ornament of the shoulder whereon we bear burdens and what is that but Patience which therefore is to be joyned unto the breast-plate of faith that so through faith and patience we may inherit the promises Hebr. 6.12 and 10.35 36. But alas the Vrim and Thummim was lost at the Babylonian captivity Ezra 2.65 And the Church in Babylon 1 Pet. 5.13 loseth her light and perfection by Babylonian confusions debates and strifes for the truth is lost by contending for it 2 Esdr 5.8 9. 1 Tim. 1.5 6 7. whence it is that the god of this world blindes the mindes of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 And because men depart not from iniquity they understand not the trnth Dan. 9.13 Yea the Thummim or perfections are so lost that it s almost a sin to say there is a possibility left of finding them But Nehemiah when the Vrim and Thummmim were missing he put the people in hope that there would be a time when a Priest should stand up with Vrim and Thummim Nehem. 7.65 And the Lord hath left such a consolation unto his people so Nehemiah sounds a Comforter of the Lord that if they make use of such means as the Lord hath vouchsafed unto his church the illuminations and perfections may be recovered The Prophet in order hereunto puts us in a method and way of obtaining them Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in Horeb with the Statutes and Judgements Then the Lord promiseth to send Eliah the Prophet before the coming of the great and terrible day of the Lord and he shall turn the heart of the fathers to the children c. This Eliah is not to be understood of John Baptist only for he did not accomplish that work which Eliah was to do viz. to restore all things as our Lord foretels Matth. 17.11 12. where speaking of one Eliah he saith he shall come and restore all things and then addes concerning John Baptist that he was already come So that by the doctrine of the Law and the doctrine of Repentance and conversion we are brought unto an holy fear of God and upon such as fear Gods name the Sun of Righteousness Even that true and greater Light which comes after the less John 1.8 9. ariseth and is indeed the High Priest who stands up with the Vrim and illuminations inlightning our mindes with the understanding of Gods will that we may be light in the Lord Ephes 5.8 The LXX Nehem. 7.65 have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall rise importing Christs Resurrection that he should arise from the dead and shew light unto the people and to the Gentiles Acts 26.23 And he hath the healing under his wings whereby he cureth all our backslidings Jer. 3.22 rectifies and strengthens our wills to perfect and consummate the Lords will and to make us perfect and compleat in all the will of God Col. 4.12 For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world But the powers vertues and influences of God and his divine nature are communicated unto us by the Sun even by Jesus Christ the Sun of Righteousness he brings with him the heavenly light and healing power the truth of that Apollo whereof the Poets have made a Fable and all perfection and all the fulness of God Ephes 3.19 I will be sanctified in them that come nigh me and before all the people Levit. 10. Ver. 3. I will be glorified These words In them that come nigh me answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators though they express in many words yet they give not the full meaning of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not onely such as come nigh unto God and make address to him by offering sacrifices as Levit. 1.2 but they especially who in relation are neer unto him as his Priests are in a peculiar manner And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.17 1 Kings 8.46 neer in place neer in dignity and honour as Esther 1.14 as the seven Princes to Ahasuerus Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative neerness as of consanguinity blood and kindred Exod. 32.26 Levit. 21 2 3. as of friendship Job 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my kinsfolk which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my friends In such a neer relation are the Lords Priests unto him who are here called by the same name 〈◊〉 〈◊〉 〈◊〉
should be counted among the unclean birds yet should have no ill qualities which might make them worthy of that Classis I have sometime heard good fellowes complain of the Preachers that they inveigh bitterly against excessive drinking but say nothing of the like excesse in eating perhaps obliquely intimating as if they spared themselves For satisfaction therefore of those Club-men they may know that the Vulture and Pelican are extreamly ravenous birds and that the Pelican hath a double craw or crop whereof one like the end of a Neat both which she fills and yet is soon again empty Pliny calls her inexplebile animal that 's never satisfied Vlysses Androvandus relates a story out of Franciscus Sanctius of a Pelican or Onocratalus which hath this name from her voice like the braying of an Asse that being born-down to the ground by her weight and so taken an Ethiop or little black childe was found in her crop Yet is she alwayes lean whether from her speedy concoction or because all her inwards are velut unum sine diverticulo intestinum rectum or hath no retentive faculty or that she hath a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greedy appetite like too many who resort to our Churches who are insatiable and gluttonous hearers yet thrive not by their spiritual food so that when they have consumed many a laborious Ox 1 Cor. 9.9 10. they are altogether as lean and meager as they were before Genesis 41.21 So great an Eater is the Pelican and so little a Drinker if we believe Turnerus who saith that the Pelican drinks but twice in a year 'T is hard to believe this of a bird that 's alwayes in the water and how could Turnerus observe this unless some Pelican carried him alwayes in her crop like the black boy How otherwise was it possible Let our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slow-bellies the Apicii the belly-gods and insatiable Gluttons of this age take notice of this whose Pinguis aqualiculus propenso sesquipede extat saith the Satyrist who bear before them a Paunch a foot and-half thick like the craw or gorge of the Onocratalus I want Sequipedatia verba words fit and of like measure to their odious unreasonableness and unsatiableness The Son of Sirach gives excellent counsel Ecclus 31.12 If thou sit at a bountiful table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open not thy weazon-pipe that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly not the throat as ours turn it in the margent that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open not thy gullet thy weazon-pipe indeed thine appetite upon it And v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat as becomes a man not like a brute beast like a Vulture or Onocratalus Read from ver 12. to the end of that Chapter it s a seasonable lesson and proper for the Table Whereby also the Drunkard may know that no one sin excuseth another nor is the Drunkard therefore justified because he is not a Glutton O Israel They are both unclean fowls Away with them Solomon gives thee good advice Hear thou my son and be wise and guide thine heart in the way Be not among wine-bibbers among riotous eaters of their flesh For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags Prov. 23.19 20 21. What they turn the Heron Levit. 11. Ver. 19. is indeed the Bittaur as will appear upon due examination It is true that R. Salomon turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milvus irritabilis an angry Kite and then addes It seems to me that it is the same which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hairon Howbeit others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the wrathful Pie others the Vulture rather And Mercer tells us that the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by diverse diversly rendred as by the names of four several other birds beside those already named as the Ring-dove the Chough the Bustard and the Dunghil Cock So that we are left in great doubt what to make of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus that he might be sure not to erre interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the signification of the word Avis furibunda a furious bird But since there may be many such he leaves us to conjecture which R. Salomon is of greatest authority to prove it an Heron whose words being interpreted a Kite Hairon Pye and Vulture and he himself understanding the Hairon let us enquire into the nature of this fowl which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Translators render an Heron whether it may probably be judged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea or not The Heron which in the Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Ardea is of divers kindes I shall speak the more fitly to our purpose if I mention only what is delivered by the Naturalists in common to them all as the Scripture here speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heron according to her kinde And so they report her one of the most vertuous of all the Birds The most notable vertues in the Heron are continency piety wisdom and providence The continency and temperance of the Heron is highly commended by Michael Glyca lib. 1. Animal who saith I must leave this upon his credit though the continency of this fowl may be more easily proved by him then the sobriety of the Pelican by Turnerus that the male Heron perceiving a necessity of copulation before he hath company with the female he mourns forty dayes as if he would signifie a business that must be done which yet is most unpleasant and irksom to him so that Pliny saith in treading that he weeps bloody tears though this later be denied by Albertus Magnus upon his own frequent ocular observation Howbeit Aristotle and he agree that the like temperance is observable also in the female Some things come to pass by violence and even against nature saith Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heron couples with the female with much pain and she brings forth with sorrow saith Aristotle No less commendable is the piety of the Heron toward her young and the reciprocal love of the young ones toward their Dams And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew such natural affection hath gotten the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork yet is this mutual descending and ascending love as vigorously exercised by the Herons as by the Storks and Pelicans saith Aelian lib. 3. cap. 23. But whereas it s commonly said Difficile est amare simul sapere It s hard to love and to be wise together The wisdom and prudence of the Heron is most remarkable and that above all other Birds For although the most of them can foresee the change of weather yet few or none know how to escape a storm when it comes none that I have yet read of so wisely and providently as the Heron which foreseeing the rain
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
the expiation of sin contracted by the Red earthly man a Red Heiffer be made choise of to represent the white and ruddy heavenly man This Heiffer also must be perfect and without blemish which never hath born yoke For such is the Christ of God even the perfect one without spot or stain of sin which never bare the yoke of servitude unto sin Yet though innocent harmless undefiled and separate from sinners he must notwithstanding be slain because without shedding of blood there is no remission Hebr. 9.22 And slain this Heiffer must be without the Camp And that Jesus might sanctifie his people by his blood he suffered without the Camp Hebr. 13. For he came not to call the just who are within the Camp which is the Camp of the Saints Revel 20.9 but sinners which are without yea to seek and to save what was lost This Heiffer must be burnt by the fire taken off the Altar kindled from heaven For the heavenly man came to send fire on the earth even the heaven-born fire of love which might extinguish the iniquity which burns like a fire Esay 9.18 and so Extingueret ignibus ignes quench the infernal with the heavenly fire saith the Poet. With the ashes of this burnt Heiffer all who were defiled were sprinkled For nothing so sanctifies and purifies our Ruddy polluted humanity as the daily mortification and burning up the Holocaust the iniquity as the dross by the holy fire of divine love sent from heaven into our earthly manhood by the Christ of God the man from heaven heavenly And therefore was the female chosen being the weaker lest we should imagine that expiation could be made by any beast or earthly man The influence whereby the purging of sin is made is from the Divine Power to intimate this unto us not the stronger but the weaker sex the Red Cow must be slain And what spiritually is the Ezob or Rosmary what else but the holy faith whereby the heart is purified Acts 5.9 Of this Ezob three stalks or sprigs made the Aspergillum or Sin-water stock wherewith the sprinkling was made And the faith wherewith we are sprinkled is threefold or there are three branches of it Faith in the Father Son and holy Spirit And thus the Prophet foretold Esay 52.15 that the Christ of God now abased and brought low even to the dust and ashes of his humiliation ver 14. should sprinkle many nations Acts 17. v. 31. Mat. 28. v. 19. And indeed and truth God giveth or offereth faith unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.31 having raised up Christ from the dead And having received also power in heaven and earth he sprinkleth all nations and authorizeth his Apostles and true Ministers to sprinkle them by baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name nature and Being of the Father the Son and the holy Spirit and sprinkles answerably unto them a sprinkling with water Ezech. 36.25 with Blood Numb 19.4 with Oyl Levit. 14.16 a known figure of the Spirit which are the three witnesses upon earth 1 John 5.8 And these testifie of three spiritual estates gradually differing one from other whereinto we are baptized and sprinkled from the pollutions of the World the Flesh and the Devil and so we become partakers of the divine nature having eskaped the corruption that is in the world through lust 2 Pet. 1.4 And thus the Israel of God abased and brought low even to dust and ashes come forth of the Furnace of humiliation being refined and purified from their dross and are arayed in white robes Who are these and whence came they saith one of the Elders to S. John And he answered These are they which came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb Rev. 17.14 the Lambs blood is a white an innocent blood and become like unto him who is white and ruddy Cant. 5. For if the blood of Bulls and Goats and the ashes of an Heiffer sprinkling the unclean sanctifieth to the purity of the flesh so the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9. v. 13. which signifies purity not purifying as our Translators render it how much more shall the blood of Christ who through the eternal Spirit offered himself without spot or fault unto God purge our conscience from dead works to serve the living God The sprinkling of this blood cures the bitings of the old Serpent cleanseth the leprosie of sin expels that Morbus Daemoniacus that disease inflicted by the foul spirit dissolves all the works of the Devil Let us therefore draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenitudine in fulness of faith having our hearts sprinkled from an evil conscience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having our body washed with pure water by that clean man Hebr. 10. v. 22. Numb 19.18 who hath promised to sprinkle clean water the water of his spirit upon us Ezech. 36.25 And let us hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confession of our hope without wavering the Translators turn it faith which should be turn'd hope according to all Greek Copies I have yet seen Beside the Apostle in ver 22 23 24. hath the three Theological Graces in their order For he is faithful that hath promised and let us consider one another to provoke unto love and to good works Hebr. 10.22 23 24. The Lord so sprinkle us and purge us with the true Ezob the Herbarists call Hyssop Gratia Dei from the leprosie of our sins and strengthen us to do his holy will through Jesus Christ our Lord Moses sent messengers from Kadesh unto the King of Edom Numb 20. v. 14. Thus saith thy brother Israel Thou knowest all the travail that hath befallen us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Travail but the Adjunct of it or the travailler labour Exod. 18.8 which they turn there travail all the travail that found them in the way Not so properly Since travailling is the act of him who journeyeth but labour and trouble is his adjunct which findes him in the way wherein he travails as the LXX render the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour So likewise the word may be understood here as also weariness the effect of travailing and labouring So the Translators themselves render the word Gen. 19.11 Esay 7.13 Mal. 1.12 Who bears the image of the earthly man and is not sensible of an heavie burden such is the burden of cares and thoughts what shall we eat and what shall we drink That earthly man is Edom as the name signifies This earthly man this Edom the Animalis homo the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the souly man â—ears in his journey towards the heavenly Canaan where he shall 〈◊〉 the image of the heavenly 1 Cor. 15.49 And therefore not without cause here Israel saith to Edom Thou knowest all the weariness that hath found us Howbeit the
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
it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite
death Others will have not only the sin but the guilt also and punishment of sin here to be understood So Aquinas Lastly others will have concupiscence to be meant here which is called according to the Apostle Peccatum peccans Rom. 7.13.17 so S. Augustine Where ever there is such difference in opinion it s very likely the truth is hid and not certainly known And truly they have much ado to make any of these agree with the business in hand 2. What is it to have no sin what else but either to deny that they have committed sin as our Apostle varies the phrase ver 10. If we say we have not sinned Or to deny that they are the cause of the sin committed but either God himself that he made them so or that he is the Author of sin a vain imagination Psal 21.11 or they lay the blame upon nature but falso de natura sua conqueritur humanum genus mankinde falsely complains of their nature saith one of the Antients Or upon the Devil but he can make no man to sin unless he be willing of himself Or upon the Heavens but they act not upon the soul or will which is the original of sin But almost all make Adam the Archplagiary who hath brought us all into bondage If this were true how could the Apostle charge the Romans that they had yielded their members servants to uncleanness and to iniquity Rom. 6.19 It remains therefore that the man hath none to accuse of his sin but himself 3. But the main doubt is yet behinde who are here to be understood by we in the Text Or first rather who are not here to be understood surely not the Apostle S. John nor his fellow Apostles Why They saw God and Christ v. 1.3 which without holiness cannot be Hebr. 12.14 Yea which cannot be without purity of heart Matth. 5.8 For sin and darkness blindes the eyes of sinners and disobedient men Therefore had S. John and his fellow Apostles been of this number who are here comprehended under we in the text they had not seen God as he saith expresly they had 2. S. John and his fellow Apostles had fellowship with God and Christ which they who sin cannot have For what communion hath light with darkness 2 Cor. 6.14 Yea this he himself disclaims v. 6. If we say we have fellowship with him and walk in darkness we lye and do not the truth 3. As he is so are we in this world saith S. John of himself and fellow Apostles 1 John 4.17 But assuredly God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all sinne and therefore they by and through him 4. But can it be more plain you 'l say S. John saith If we say we have no sin we deceive our selves c. Take the words in their latitude yet they take not away the possibility of not sinning But come we to enquire who are here meant by we when the Apostle saith if we say we have no sin c. The speech is directed expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the little children 1 John 2.1 But if we say so saith S. John who had communion with the Father and with his Son Jesus Christ It is true But we is taken sometimes Collectivè as including all and every one sometime Hortativè with exception of some according to that figure which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when he who teacheth reproves exhorts c. puts himself into the number of those whom he teaches reproves exhorts c. And so it is taken here Is it not ordinary for Masters of families Tutours or other Governours to speak thus to those under their charge we must leave off this drunkenness this gluttony this idleness c. though the Governours themselves be not guilty of any of these sins It is true you 'l say But does the Scripture speak so you shall judge What think you of S. James Chap. 3.9 With the tongue saith he we bless God and therewithal curse we men What think you Did S. James an Apostle of singular and eminent piety did he curse men If ye doubt of S. James what think you of Nehemiah His example I doubt not will satisfie any reasonable man Nehem. 5.10 I pray you saith he let us leave off this usury Did Nehemiah think you burden the poor people with usury Will you hear him speak for himself v. 7.8 I was very angry when I heard the peoples cry and their words Nehem. 5. v. 7. and I thought in my minde or my heart took counsel in me and I rebuked the Princes c. And I said we according to our ability have redeemed our brethren the Jewes which were sold unto the Heathen will you sell them again I pray you saith he let us leave off this usury or remit this burden Nehemiah useth the same figure Chap. 13.23 27. But cannot this speech be true of S. John and his fellow Apostles in any sense Yes no doubt in some sense it may be spoken truly by S. John and all the holy Apostles and most eminent Saints of God that if they say they have no sin they deceive themselves c. when we understand having sin largely For there is no doubt but S. John and the rest of the holy Apostles and best Saints of God had sinned sometime in the whole course of their life For the Apostle speaks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All have sinned and are come short of the glory of God Rom. 3.23 Nor do I doubt but the words may so be here understood And therefore what he saith in the text If we say we have no sin c. he varies and explains what he means v. 10. if we say we have not sinned we make him a lyar c. But to say as some have done that the most holy men and women that ever were or are sin in every thing they do or think or speak and that daily and hourly is an assertion most false and ridiculous and most derogatory from the power of Gods holy Spirit in them nor can it be proved by any divine testimony in the holy Word of God It were a strange madness that admitted of no Lucidū inter vallū A strange sinful life and that in the Saints of God that in no part of time they shall be without sin How then I marvail do they come to be Saints Sure I am it s said of Job in all this Job sinned not and again in all this Job sinned not c. To say nothing of Abraham Isaac Jacob Joseph David Josiah Zachary and Elizabeth c. What reason is there that almost universally both the antient and later Writers out of this place especially plead in good earnest for sin and say that it is impossible but that we must have sin Yea there is a Canon in Concilio Milevitano that concludes down-right from this place That we must have sin Yea and whereas Tertullian and after him Carthusian
unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred now as Vatablus turns it Mitte nunc send now But I conceive with Arias Montanus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendred pro me for me or in my stead and that to good purpose For whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh he here desires the Lord to send one whom he would afterward send for him or in his stead Whereby he implyes Christ himself who was to be sent And so Hierom turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est who was to be sent Gen. 49.10 For so no doubt that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hieroms dayes And our Lord for this reason makes so frequent mention that he was sent as in other places so especially in S. Johns Gospel from the fourth Chapter to the twentieth And for what other reason can we conceive that S. John saith the Pool of Siloam is by interpretation Sent but that hereby he would have us to understand that Jesus Christ was sent into the world to enlighten every man that cometh into the world John 1.9 And therefore being about to cure the blinde man John 9.4 I must work saith he the works of him that sent me while it is day the night cometh when no man can work As long as I am in the world I am the light of the world when he had thus spoken he anointed the blinde mans eyes and sent him to wash in the Pool of Siloam Sent that through the power of Shiloh he might be enlightned and receive his sight Whereas therefore Moses foreknew by divine revelation that the Lord would send his Son the great Redeemer and Saviour of the world to bring his people out of Egypt and that he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est he who was to be sent whom the Thargums and learned Jewes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ yet hitherto he knew not whether he himself should go before that Shiloh as a figurative and typical Redeemer because in his first entrance upon that work he found great opposition made against him Exod. 2.14 15. he therefore desires the Lord to excuse him and to send the great Redeemer by whom he would send for him or in his stead He also out of profound humility judged himself unworthy of so transcendently honourable an imployment as to be sent on an Embassy from the Blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 unto Pharaoh King of Egypt as wise men dare not hope or promise so much of themselves as indeed they are able to do whereas on the contrary rash ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes And therefore after all his reasons alleaged and all his objections satisfied he beseeches the Lord to send in his stead and for him whom he would send Consider this thou who art rich in opinion of thy self because learned with other mens learning who presumest thy self to be an Embassador of Jesus Christ because he saith to his Apostles As the Father hath sent me so send I you Joh. 20.21 And because the Apostle saith of himself and his fellow Apostles We are Embassadours for Christ 2 Cor. 5.20 hath the Lord therefore sent thee Art thou therefore his Embassadour Moses a most godly and learned man in all divine and humane learning Acts 7.22 was afraid to undertake so weighty a burden as also Jeremy and many others have been and would most willingly have withdrawn his shoulder And darest thou out of thy pride of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly take the burden How justly may the Lord complain as in former ages I have not sent these prophets yet they run I have not spoken to them yet they prophesie Jer. 23.1 How true is it that very much learning divine and humane renders men humble and lowly but a very little learning makes men proud O let us wait upon the Lord until our iniquity be taken away and our sin purged by the spirit of judgement and the spirit of burning and then if the Lord shall furnish us with suitable abilities and make an overture and open a way saying unto us whom shall I send let every one of us be ready to say Lord here I am send me Esay 4.4 and 6 7 8. Yet even then let us not dare to speak of any of those things which Christ hath not wrought by us Rom. 15.18 but let us speak as the Oracles of God and minister of the ability which God giveth 1 Pet. 4.11 And thou shalt be to him instead of God It cannot be denied Ezod 4. Ver. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God But does it not also signifie A Judge or Prince Psal 82.6 I have said ye are Gods which v. 7. he calls Princes And Moses accordingly explains one by the other Thou shalt not revile the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor curse the Ruler of thy people Exod. 22.28 And so S. Paul understood it and applyed it to Ananias the High Priest Acts 23.5 And what inconvenience will follow if so we understand the word to be here used that it signifies a Prince or Ruler Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be unto him for a Prince So again Chap. 7.1 And so the Arabick Version the LXX He shall be thy mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom follows Tu autem eris ei in his quae ad Deum pertinent But thou shalt be unto him in things pertaining unto God And the Apostle hath the same expression Every high Priest taken from among men is ordained for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things belonging unto God And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred here to God as as Internuntius a middle or mean by whom Aaron may inquire the will of God So the Targ. Jerusal and Gods Truchman and Interpreter by whom Aaron may understand what the will of God is And for this reason Justin Martyr Orat. Par. ad Gentes saith that Moses was called Mercurius by the Egyptians for his profound understanding and interpreting the will of God As the people of Lystra for like reason called Paul Mercurius Acts 14.11 And truly it were to be wished that there were a more sober use of this name and a due limitation of it when it is given to men since at this day there are who abuse this phrase and make a very course application of it when they call him whom they repute the chief of their party their Lord God and the same one who is no good man Their reason Because the Lord said to Moses I have made thee a God unto Aaron How much better were it that every one of us who fear God
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