but there are certain distinct periods of ages observable in most languages if they were taken notic of In the Greek and Latin tongues greater industry hath been used unto which we may fit our English And so the distinction of ages may be as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans an Infant until the seventh year compleat which is to be understood in the following ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe until fourteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puber when the beard begins to grow a yongling from fourteen till eighteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescens a youth from eighten until twenty five years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fuvenis a young man from twenty five till thirty five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir a grown man from thirty five until forty nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis a green old man from forty nine till sixty years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicanus turn'd grey from sixty until seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrepitus a decrepit old man or capularis one ready to be laid on the Biere that is capulum from seventy years old until death Of all these ages they have taken the second or as some count them the first when they call the sons of Israel children which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turns by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 33.14 and other words importing minority and nonage But our Translators herein erre not alone for Luther Piscator all the Low Dutch and all our old English Translations Ainsworth only excepted render the words as our last hath them who ever was their leader herein Sequimur ut pecudes antecedentium greges saith Seneca we are prone to follow ill examples But the Translators of the French Bible have made choise of the very first age and render the words Enfans d' Israel the Infants or little ones of Israel These no doubt or some of these had but low thoughts of Gods eminent designe as if he intended to beget nourish and bring up children of a span long Lam. 2.20 Nor yet have all been so deceived For beside these named all the ancient Translations as the Chaldee LXX Syriac Arabic and Vulg. Latin and the later as the Spanish and Italian Munster also Pagnin Tremellius and Vatablus have Sons of Israel O ye sons of Israel Consider ye are by this title called to actions of honour and strength Ye know how reproachful it is in our language What! alwayes a childe Brethren Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not men only as ours render the word but perfect men 1 Cor. 14.20 Yea the same Apostle Ephes 4.13 14. Let not us propound unto our selves a measure and stature according to our own or others cize and opinion but let us remember that the King of Israel even Christ John 1.49 hath given his gifts unto men even all the Pastors Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come to the unity of the faith and the knowledge of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ that henceforth we be no more children tossed to fro by every winde of doctrine but grow up unto him in all things who is the Head even Christ And to this purpose the place before us requires of the Priests a duty to be performed to the sons of Israel The Priests must separate the sons of Israel from their uncleanness where in the sons of Israel are comprehended the daughters of Israel also as its clear ver 18. 30. For then we read of the womens uncleanness and their manner of cleansing there ver 31. saith Moses Thus shall ye separate the sons of Israel from their uncltaness Even the Sons of Israel have their uncleanness until they be separated from it by the Priests The Priest is said sometime to pollute Levit. 13. Ver. 3. sometime to cleanse from pollution and separate from uncleanness We have diverse examples of the one and of the other Of the former Lev. 13.3 The Priest shall see the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute or defile him which our Translators with others turn The Priest shall pronounce him unclean So very often in that Chapter But how can the Priest be said to pollute some say when he pronounceth him unclean and polluted which also is true but may he not be said to pollute him who is unclean when he leaves him in his uncleanness according to that Revel 22.11 He that is filthy let him be filthy still And so the Lord is said to harden when he mollifies not the impenitent and obstinate heart but leaves it as he findes it in its hardness And when he cleanseth not the unclean as Exod. 34.7 He may be said to pollute him Not that he otherwise causeth any positive hardness or pollution And herein the Priest is as the Lords mouth Jer. 15.19 The Priest also for like reason is said to cleanse from pollution and separate from uncleanness when he expiates and purgeth away the true spiritual uncleanness as very often in this book Which he doth typically as a figure of that High Priest who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath and doth make the purging of our sins by himself and so really separates the sons of Israel from their uncleanness So that although the Priests the sons of Aaron and the Evangelical Priests are said to binde and loose absolve and excommunicate as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice-Dei as Gods Substitutes on earth yet oftentimes these acts are done with very much ignorance and arrogance As when of old the Priest said I absolve thee from thy sins And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls yet its possible that both one and other might be in great errour For althogh both alleaged authority from Christ yet it is very much to be questioned whether either of them were qualified as they ought yea it s much to be doubted that either or both might mistake their Commission I speak not this of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Priests as have been or are called unto that holy Function by God in some proportion like as Aaron was Hebr. 5.4 but of such as for a livelyhood or other by-end and out of the suggestion of their own Spirit have taken that honour to themselves without the motion and call of Gods holy Spirit let such pretend uninterrupted succession from the Apostles dayes downward which yet it s very hard to prove let them plead imposition of holy hands whether by Bishops or Presbyters let them
for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
three first Chapters which as all agree contain many mysteries which therefore were inhibited unto Novices Nor is it every mans businesse to search after this Mine Ungodly men who turn not from their iniquities shall never understand Gods truth Dan. 9.13 and 12.10 the same Prophet denounceth their doom None of the wicked shall understand Who then it follows But the wise shall understand that is the godly wise the beginning of whose wisdom is the fear of God For God giveth to a man that is good in his sight wisdom and knowledge and joy Eccles 2.26 And our Lord Jesus John 7.17 promiseth That If any man will do the Lords will he shall know of the Doctrine that is if any man have a will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do the Law of God which is the will of God the Father Psal 40.8 he shall know of the Sons Doctrine which is the Gospel But let us come to the words propounded And the Spirit of God moved upon the face of the waters Gen. 1. Ver. 2. In this Chapter the holy and blessed Trinity meets for the Creation of the Macrocosm or greater World And the Microcosm or lesser World the compendium and breviat of the greater Verse 26 27. As concerning the Macrocosm or greater World the Thargum of Jerusalem turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In Wisdom which indeed is no other then what David Psal 104. having paraphrased on the works of God in the Creation Verse 24. he saith In wisdom hast thou made them all and the like Psal 136.5 6. To which may be added other like Scriptures This Wisdom is the Son of God and therefore the Interlineary Gloss interprets In Principio in the beginning in Filio sâ—o In his Son by whom all things were made John 1.3 Which also the Apostle ascribes unto the Son Col. 1.16 who saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning So Revel 1.8 He is called the Beginning and 3.24 the Beginning of the creation of God Heaven and Earth the Interlineary Gloss expounds Spiritual Mon who meditate on heavenly things and Carnal Men who have not yet put off the earthly Man Alcuin briefly explaines the first Verse thus In the beginning The Son who being made Man it appeared who were heavenly who earthly so he And therefore it presently followes The Earth was without form and void Which very words Jer. 4.22 23. applies to the foolish people and sottish children who have no understanding until they receive the form of Doctrine So Gloss Ordin The Spirit of God moved The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the motion of a Bird while she hatcheth Eggs or moveth her self over her young ones We finde the same word so used Deat 32.11 which the Vulgar Latin hath Supervolitans flying over Arias Montanus turns Motitabit She will move her self often and our Translators render well She fluttereth And why the same word may not be here used I know not The Spirit of God is here said to flutter on the waters that is mystically saith the Ordinary Gloss noting hearts which have lost the rest of the minde In regard of the quickning power and tender love of God to his New Creatures he takes on him the affections and acts of Birds which are most loving to their young ones Thus in the place before named Deut. 32.11 God the Father is compared to an Eagle and to Birds flying Esay 31.5 The Son to an Hen 2 Esdr 1.30 I gathered you together as an Hen gathereth her Chickens under her winge Which the Son applies to himself Matth. 23.37 And the Spirit of God appeared like a Dove Mat. 3.16 So that the Holy and Blessed Trinity is ingaged in the work of the outward and inward creation That this Translation may yet appear the more fit we may take notice that some of the best Philosophers have compared the Fire and Air to the Shell and White the Water and Earth to the yolk of an Egge upon which the Spirit of God here is said to sit and move it self The LXX hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian turns Supervectabatur was carried over the waters The Chaldee Paraphrast here useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breathe as proper to the Spirit which the Arabick follows But I adhere to the translation which I have already given For the Syriack Interpreter hath a word like that in the Hebrew which signifies the act of a Bird sitting upon Eggs and hatching young ones Nobilius turns the Syriack word Fovebat aquas the Spirit of God nourished the waters Martin Luther useth the word Schwebet as also Piscator which in his Latin Scholia he turns Incubabat the Spirit sat upon the waters as a Bird on Eggs cherisheth them and quickens them that young ones may be hatcht and brought forth out of them Let the waters bring forth abundantly the moving creature that hath life which we may better turn word for word Gen. 1. Ver. 20. the living soul So the French Spanish and Italian Bibles have the words And the Tigurin translation and Pagnin The like we may say of Verse 21. and 24. where our Translators have every living creature the translations now named have according to the Hebrew Every living soul Thus that manner of speech may be made familiar which otherwise is uncouth 1 Cor. 15.45 The first man Adam was made a living soul Cattle and creeping thing and beast of the earth I rather render the last word wild beast of the earth Gen. 1. Ver. 24. For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both the tame and wilde beast as the English word Beast may do when it is alone as 1 Sam. 17.46 Yet when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added as here it is this signifies tame that wilde So Genesis 8.1 Levit. 26.22 and in many other places GEN. 2.2 On the seventh day God ended his work IF thus we read the words it will follow Chap. 2. Verse 2. that God wrought also upon the seventh day for to finish a work is to work And if God finished his work on the seventh day then he did not rest the whole seventh day and so it should be said that God rested a part of the seventh day For the avoiding of this objection the LXX plainly corrupted the Text and instead of the seventh day put the sixth and read the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his works on the sixth day This seems to have been their constant reading For Hierom so read it in his time and it is so and no otherwise extant at this day According to the Letter this Knot may be loosed by saying that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Genesis 2.2 which we render ended Perfecit in the Preter tense may be as well turn'd into the Preterpluperfect tense Perfecerat He had ended because there is but one Preter
Jerusalem Hebr. 12.22 Ponam Jerusalem in omnibus Gentibus Domus Dei in omnibus locis Ambrose Let no man think that this is to be understood only of the heavenly Jerusalem hereafter to be inhabited when we have put off the body No Hebr. 12.22 Ye are come c. He saith not Ye shall come but ye are come already They shall build all the old waste places Esay 58.12 even the desolations of those souls wherein there was no thought of God Psal 104. they shall be re-builded and shall become a quiet habitation Esay 33.20 especially the Tabernacle of David Amos 9.11 the Love and shall be an habitation of God in the Spirit Ephes 2.22 How shall Japhet be perswaded to dwell in the houses or Tents of Shem Psal 15.10 So Psal 84.3 The Sparrow hath her nest in thine Altars Chal. Par. The Dove that is they who are born of the Spirit and the Swallow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free-bird or the pure in heart LXX the Turtle the soul mourning for sin For there was no place in the outward Temple for Birds to nestle near the Altar The roof of the Temple was stuck thick with golden broaches lest the birds might settle on it and defile it saith Josephus Here the voice of the true Minister the man of God he is a Tentmaker as Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose office is to perswade unto the Tents of Shem. They are Gods Fishers and Fowlers Fistula dulce canit volucrem dū decipit auceps what though accompted deceivers Christ was esteemed such and his Apostles but though deceivers yet true 2 Cor. 6.8 and 12.16 Did I make a gain of you there 's a trial Hear the voice of thy God Esay 30.20 A voice behinde thee c. He speaks to the heart Hos 2.14 He speaks not in a crowd He took the man out of the crowd Matth. 7.33 34. there is such a din and noise heard in the world c. He who would go to another place then that wherein he is must first forsake that wherein he is we must first go out of our selves If thou wouldst hear him thou must go out of the crowd Thou must retire to thine own heart and hear what God saith unto thee there Psal 85.8 Audiam quid in me loquatur Dominus I will hear what God speaks in me He hears those qui convertuntur ad cor who turn to their heart He perswades the heart Gods way of bringing Japhet and his sons to dwel in the Tents of Shem is by perswasion by information instruction counsel advice exhortation c. Gen. 24. Abrahams servant went to fetch a wife for Isaac see his behaviour through that long Chapter God prospered his way brought him to his Masters kindred c. Eliezer is Gods helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh and blood would have detained Rebecca but ask at her mouth Verse 57 58 67. And thus the Lord deals with all the sons of Japhet But what if they refuse to be led into Sarahs Tent what if they will not belive what then is to be done but to leave them to the Lord what other course took the Apostles Sarah is the free-woman and such must her children be May we not compel men to come and dwell in the Tents of Shem Luk. 14.23 Compel them to come in No doubt we may compell men to come in but how Instantiâ importunitate saith Ludolphus Besides ther 's no decorum in it the parable is taken from inviting men to a feast 'T is not handsome to compel them Nor is there any doubt but that God useth some times forcible meanes to bring men in as in S. Pauls example and the Angel in Hermas saith Cogam credere I will force them to believe not that the Lord enforceth the will against the nature of it or drawes Japhet otherwise then with the cords of a man even so as it is naturall for him to be drawn Act. 26.19 If any man were forced into Shems Tents surely Paul was but I was not disobedient saith he Such meanes the Lord uses as he knows effectuall and such as will prevail for the chainging of the will Yet where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used it implies no violence Math. 14 22. and Mar. 6.45 He compelled them to go into a ship What did he strike them or drive them in by force surely no they were unwilling to depart from him but he forcibly perswaded them to go into the ship so Luk. 24.28 They compelled him How did they lay violent hands upon him I suppose no but they used forcible perswasions they constrained him saying abide with us c. We read Act. 16. that Lydia a daughter of Japhet whom the Lord had now perswaded to dwell in the Tents of Shem She to shew her thankfullness to Paul and Barnabas ministers by whom she believed constrained them c. How the words before shew And the like constraint was that of the woman on the prophet Elisha 2 King 4.8 Reproof 1. Those who say that Shems Tents shall never be inhabited that the righteousness of God shall be as a Tent forsaken Surely they who say thus know not the Scripture nor the power of God Not the Scriptures Esay 45.18 and 54.3 They know not the power of God they ascribe more power to the Devill he can fill the Tents of wickedness Psal 84.10 But the great God can never fill the Tents of Shem the Tents of righteousness Reproof 2. The sons of Japhet who will not be perswaded by God to dwell in the Tents of Shem Notwithstanding there is so vast a difference between the Tents they live in and those to which they are invited Psal 84.10 And David that had experience of both so much prefers the one before the other though as great a difference as between good and evill blessing and cursing life and death Deut. 30.15.19 And God in mercy condescending to perswade us to choose life yet we are affraid lest we should be deceived by the truth it selfe lest God that cannot lye should lye to us and we believe our lusts that they will be true and faithfull to us which cannot but deceive us Ephes 4. Reproof 3. Those who go about to force Japhet and constrain him to dwell in the Tents of Shem a thing they can never possibly do by any constraint in the world since it is Gods property and he neither uses any such meanes nor authorizeth any other to use them Exhort To the Sons of Japhet to dwell in the Tents of Shem they are beautifull Tents Num. 24.5 The great happiness of those who dwell with the true Shem they dwell with God he is their house Psal 90.1 These are Aholah c. Ezech. 23.4 He dwells with them they are his house Hebr. 3.6 Psal 84.10 He dwells in them and walks in them Joh. 14.20 23. David had rather be a door-keeper there then dwell in the Tents of wickedness Let us
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
is most true Every good giving James 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every perfect gift is from above descending from the Father of lights James 1.17 1. By way of application I cannot here omit what Origen Procopius and Eusebius observe concerning this Star and Scepter that by the Star was intended the Divinity of Christ by the scepter his humanity and in the LXX instead of a Scepter shall arise out of Israel we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man shall arise out of Israel And the Star stood over him Matth. 2.9 as the holy Spirit in form of a Dove coming upon him Mat. 3.16 We read of many prodigious and presaging lights appearing before or at the births of some who proved eminent persons but nor any one nor all are comparable unto that great light that day-star which enlightens every man coming into the world John 1.9 Whom the Father gives for a light unto the Gentiles and to be his salvation unto the end of the earth Luke 2. v. 32. Esay 49.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light for the revealing and uncovering of the Gentiles who were enveloped and hidden in darkness Luke 2.32 as indeed we all are until the divine light shine unto us But however this observation be ingenious and there be a truth in the thing yet not in the word as being grounded on the LXX which turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man whereas the Hebrew word hath no such signification and therefore Symmachus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scepter as indeed it signifies 2. Note here the rise growth and increase of Christs kingdom in us from Jacob to Israel from a star to a scepter from light to strength Jacob is a type of the weak Church For a figure of this Jacob took his brother by the heel but was so weak that he could not hold him Gen. 25. Who shall remain unto Jacob Amos 7. v. 5. if thou increase the famine for he is small or little Amos 7.2.5 Israel is the strong Church the Church prevailing with God according to the etymologie of that name which the Angel gives him Gen. 32.8 Thy name shall be no more called Jacob but Israel Gen. 32. v. 28. For thou hast been a Prince with God and men and hast prevailed 3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom light strength light in the star and strength in the scepter These ye have together Psal 43.2 Thou art the God of my strength O send out thy light And 84.11 The Lord is a Sun and a Shield And 132.17 The horn or strength of David and the Lamp or light of his Anointed which Zachary understood of Christ Luke 1.69 Thus S. Paul calls Christ the power of God and the wisdom of God 1 Cor. 1.24 Both which are sometimes woven into one Phrase as when Christ is called the Sun and compared to a Gyant or strong man to run his course Psal 19. And he appears to S. John as the Sun shining in his strength Revel 1.16 And S. Paul coucheth both as closely when Rom. 13.12 he exhorts us to put on the Armour of light which in the next words he varies Put on saith he the Lord Jesus Christ v. 14. as the same thing Hitherto we have considered the two former Axioms 1. A part 2. Compared one with other In the same method let us proceed in handling the two following Whereof the former is That Scepter shall smite the Corners of Moab Wherein we have this Kings administration and government of his kingdom in subduing the enemies of it in particular the Moabites Wherein we must inquire 1. What are the corners of Moab 2. What it is to smite the corners of Moab 1. What are the corners of Moab Moab is here compared unto a building whereof the great strength lies in the corners as in Gods building which is his Church 1 Cor. 2.9 Christ is the chief corner stone Ephes 2.20 And accordingly the most of our English translations have corners or coasts but the Messiahs wars are not with buildings but with men And therefore by the same metaphore the Princes of Moab are called the corners of it So the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes which in the text are called corners and the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains or Leaders whence the Vulg. Latin hath Duces the Dukes so Luther and Piscator and the Low Dutch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both wayes And thus according to our Translators the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies principality and a beginning signifies also a corner as where they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel knit at the four corners Acts 10. v. 11. Acts 10.11 which Pagnin renders Quatuor initiis at the four beginnings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turnd He shall smite is properly he shall smite thorow and so it is rendred in the eighth verse of this Chapter He shall pierce them thorow with his arrows and here also in the margent So Arias Montanus and Pagnin so Diodati and Ainsworth Howbeit because the word is used both wayes I shall also speak of it in both senses What was here foretold was accomplished in the history by David the type of the Messiah who smote Moab 2 Sam. 8.2 What reason is there why the Lord 1. Smites the Princes of Moab 2. Why he smites them thorow 1. There is reason why the Lord smites them viz. Because they were enemies deadly enemies against Jacob and Israel 1. Enemies they were against Jacob but deadly enemies against Israel For Israel is the Church increasing with the increases and strength of God Col. 2.19 And therefore as the seed of God increaseth and thrives in us so doth Satans opposition increase also Whence we read in the Parable Mat. 13.26 That when the blade sprang up and brought forth fruit then appeared the Tares also And therefore Numb 23.7 Balac King of Moab saith to Balaam as he reports his words Come curse me Jacob and defie Israel which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balac desires curses against Jacob but cursings and bannings overcursings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supermaledictiones cursings over and over against Israel But why does Balac rage and inveigh more against Israel then against Jacob were not Israel and Jacob one and the same people T is true they were so but different degrees of the same people In the name of Israel is understood a perfect man one who prevails with God And therefore by how much the more strong and powerful he is by so much the more vehement impetuous opposition he may expect While a man is only as Jacob imployed only in inferiour actions and as yet weak for so Jacob is a figure of the Church in its weakness as Israel in its strength
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth