old I am the Lord your holy one the Creator of Israel and your King I have not caused thee to serve with an Offering c. but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Esay 43.15 23 24. If the Lord be our King and so patient toward us let us suffer with him even to the death of every sin so shall we reign with him 2 Tim. 2.12 If we call him Father let us honour him Mal. 1.6 If he be our Shepherd let us hear his voice and follow him John 10. So will he bear us with his strength unto the habitation of his holiness Behold Exod. 16. Ver. 4. I will rain bread from heaven for you and the people shall go out and gather a certain rate every day that I may prove them whether they will walk in my law or no. Our Saviours words John 6.32 63. are a clear Commentary on this Text which this Translation obscures For in these words its evident the Spirit or finger of God points at a mystical understanding of the Bread from heaven when presently the Bread is called the Word For so what is turn'd a certain rate every day is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum dici in die suo The Word of the day in its day For what is more ordinary in Scripture then the Word of God to be compared to Bread Man doth not live by Bread only but by every Word that proceedeth out of the mouth of the Lord doth man live Deut. 8.3 which our Saviour citeth Matth. 4.4 Jer. 3.15 and 15.16 Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Whence it is that according to this Metaphor this Lord threatens a famine of this Bread Amos 8.11 I will send a famine in the Land not a famine of Bread nor a thirst for Water but for hearing the Words of the Lord c. Beside the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it be of a very large signification yet it reacheth not to what is imposed upon it here a certain rate nor does the margent help it the portion of a day Nor will the end which the Lord here aims at appear from that Translation which yet will be evident if we render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word The Word of the day in its day that I may prove them whether they will walk in my law or no. Which the speech of Job Chap. 23.12 makes manifest Neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my appointed portion By the words thus rendred we also understand our daily portion of heavenly food the word of the day in its day is our daily bread which we are taught to pray for Give us this day our daily Bread See more of this on Verse 16. This is the thing which the Lord hath commanded Exod. 16. Ver. 16. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus and Vatablus turn Hoc est verbum This is the Word So the Vulg. Lat. Hic est Sermo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Moses speaks of Manna and calls it the Word or that Word and in the verse before he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Bread S. Paul warrants this translation when speaking of the same Manna he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual meat 1 Cor. 10.3 Of this the true Hebrews must gather every man according to his eating an Omer for every man according to the number of their souls An Omer is Cibus diurnus hominis the daily bread which every soul prayes for and feeds upon even the bread of God which cometh down from heaven and giveth life unto the word So our Lord having interpreted the Manna here spoken of John 6.33 c. they who heard him said and let us say with them Lord evermore give us this Bread Thou shalt have no other Gods before me Exod. 20. Ver. 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken equivocally for that which is the true God blessed for ever and for that which the imagination feigns to it self to be a god and ascribes a Deity or something proper unto the true God thereunto as fear faith hope love c. What the man feigns to be a god is either some created thing or a mans own meer imagination it matters not whether For be it a creature or be it a fiction and invention of man the deity of that creature and fiction wholly depends upon the man and is indeed an Idol so that unless the man think it to be a god and have it for a god Animo non cogitante if he think it not so it is no god According to which sense the Apostle saith An idol is nothing in the world 1 Cor. 8.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translators is turnd other is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of two sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius one of many sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus strange and belonging to another Here they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other gods But whereas the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Posterior fuit tardavit moram fecit to be after to delay to be slow Since also the Lord the only true God justly claims all priority all precedency Esay 41.4 I the Lord the first and 43.10 Before me there was no god formed neither shall there be after me And 44.6 I am the first and I am the last and beside me there is no god And the like chap. 48.12 Revel 1.8 and 22.13 Since also all the reputed other gods are noted in Scripture for their novelty as Deut. 32.17 They sacrificed to Devils not to God to gods whom they knew not to new gods that came newly up Judges 5.8 They chose new gods c. Whence they are called gods made with hands molten gods gods of silver and gold c. I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to be rendred after-gods though I deny not but that they may be turn'd other also What is further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt have no after-gods before my face is diversly rendred as Coram me before me so Hierom Munster the French and Spanish Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside me so the LXX and the Chald. Par. Martin Luther Piscator and the Low Dutch Translations as also Castellio But is any thing more clear in the Hebrew then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Super facies meas upon my face so Arias Montanus turns the words Nor do I doubt but others would so have rendred them but that they thought fit rather to give the sense then the proper meaning of the words which seems somewhat harsh But if we consider what is the face
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
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
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
comparison 1. In themselves and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures these are though not infinite yet indefinite in number their number being very great and very hard to be known and implyed here not possible for Abram to number though no doubt there are many more then appear unto us The Lord keepes some things secret and hidden from us Job 38.39 Wisd 9.16 Acts 1.7 Esay 47.4 which he reserves as proper and peculiar unto himself Such are they whereof the Lord convinceth Job of ignorance whereof many are obvious to our senses Yet we know not the reason of them as the wiseman speakes Such are the times and the seasons and the certain and definitive number of the stars Hence we cannot but observe the subtilty of Satan and our own folly and great misery Rom. 10.6 7.8 The Lord hath exposed unto our knowledge all things necessary for us to be known neither is the law nor the Gospell hid but the seducing spirit perswades our great contemplators that these things are too poor too despicable for them to busy themselves about they must find out the hidden things of God which he hath put in his own power that voice of the old Serpent sounds yet in our eares ye shall be as Gods knowing good and evill How much more soveraign is the counsell of Moses unto us Deut. 10.12 and 29.29 Axiom 4. So shall thy seed be ratione quantitatis qualitatis 1. Gal. 3.16.29 So many shall thy seed be 2. So qualified shall thy seed be that is thy seed shall be like the heaven and stars The seed of Abraham is either Christ or they that are Christs and the Scripture is true of both so shall thy seed Christ be And so shall thy seed which are Christs 1 Cor. 12 12. be So many though one body shall thy seed Christ be So many and so virtuous so shall thy seed which is Christs be The children of Abram are compared sometime to the dust sometime to the sand Gen. 13.16 and 22.17 sometime to the stars as in the Text of which I am here to speak in regard of number and nature so numerous so virtuous I have spoken something already to their number In regard of their nature they are compared to the heaven and stars Unto the heaven 1. Lifted up above the earth by contemplation 2. Large and wide by extent of Charity towards all 3. Shining by wisdom that makes the face to shine 4. Calme by tranquility and peaceableness not so the ungodly Esay 57.21 5. Moved by the Intelligences by readiness pliableness and obedience to the will of God 6. Raining by instruction and doctrine so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rain or teach 7. Thundring by reproof Hos 10.12 such were the Boanarges 8. Affording influence of all good by true bounty and liberality 9. Most pure from all filthyness by true sanctity and holyness 10. The dwelling of the great King by true righteousness 2. They are Sars 1. In regard of light by a good conversation and good nature 2. The Stars however they seem little unto us yet the Astronomers prove and demonstrate them to be very great many of them much greater then the earth 3. They are fastned and adjoyned to Christ by faith hope and love as the stars are said to be fastend unto the firmament 4. They are not all of one but different magnitudes 1 Cor. 15.41 One Star differs from another star in glory 5. They are lights unto others There is a dissimilitude and unlikeness also For we read of wandering stars and falling stars moved from their stedfastness Such are also the pretending Apostate and degenerate children of Abraham But why does the Lord thus speak by outward signes Why does he shew Abram the heaven and stars when he makes him promise of a son The reason is 1. God teacheth not onely by words but also by other outward signes that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and stars were made for this very end 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars that there might be some proportion between what he promised and the sign whereby he confirmed it The seed of Abram whether Christ or they that are Christs are of an heavely nature Christ is the man from heaven heavenly 1 Cor. 15.47 48. Revel 21.2 and such as is the heavenly such are they that are heavenly Christ descends from heaven and so does the Church Yea the Church according to the letter and old forms of godliness and according to the newness of the Spirit is compared to heaven Thus the Lord shakes the old heavens before the first coming of Christ and at his second coming he shakes the Church Ecclesiasticall men and the Earth the Potentates Polititians and worldly wise men And he has shaken to the purpose and will yet shake them Doubt 1. Though this promise of God unto Abram import a great number of his seed yet if we believe our Astronomers the stars are not numberless for they reckon a certain number of them Ptolomy and they who follow him tell us only of 1022. And if Abram have no more children and if his seed be only so numerous in succeeding generations the bounty of God will not seem so excessive Answ 1. There has been alwayes a complaint Rari quippe boni that good men are but few Yet truly if Abrams seed were only so numerous if also they were so vertuous so pure so holy it must needs be accounted a great and pretious promise of God to Abram that his seed should be so numerous if so vertuous 2. But other Astronomers tell us of an infinite number of stars The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glasse of Galileus discovers a far greater number then otherwise are visible and appear to us And such a numberless number there seem to be according to the Scripture where it is ascribed unto God as his peculiar and his royalty that he tells the number of the Stars and calls them all by their names Psal 14.4 Hebr. 12.14 And had we that Optick-Glasse of the true Galileus of him who reproachfully was called a Galilean by Julian the Apostate that Glass of righteousness and holinesse it would inable us to see more then yet we do or can do The Prophet prayed for his servant Lord open his eyes If we go into Galilee we shall see him and his Doubt 2. Esay 52.14 53.2 We see no such thing no vertue no praise every man hath good and bad in him save that bright Morning-Star But who esteemed him such as he was and is Answ They discern them only who esteem them according to their value who have seeing eyes who have the Optick of holiness and righteousnesse to whom God shews these stars as he did to Abraham It is
gold And such are the Sacraments and vertues in them and conveyed by them For whereas spiritual things have no proper name of their own saith Dion Areopagita its necessary that if we must know them they borrow the symbolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding For it is impossible saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Ray should otherwise shine unto us then as it is inveloped and hidden in variety of holy coverings Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing and the very same spiritual grace whereof the Israelites were partakers in the Passover and even the Israelites and we Surrogatus Israel the true Christian Church eat of the same spiritual meat and drink the same spiritual drink 1 Cor. 10.3 4. The difference of the outward Elements makes no difference in the spiritual grace For Christ of whom we partake in the Sacrament is properly no more Bread and Wine then he is Manna and Water out of the Rock then he is the meat and drink Offering then he is a Pascal Lamb. All which signifie Christ The difference therefore is only in the outward signes Obs 1. As there is an inward hidden man of the heart a spiritual and heavenly man 1 Pet. 3.4 so in reason there must be an inward spiritual and heavenly food which he inwardly feeds upon and wherewithal he is inwardly nourished And therefore when our Lord had spoken of his body and blood to be fed upon and drunk he saith My words they are spirit and they are life even the truth of God Veritas est animae pabulum the divine truth is the food of the soul the Pascal Lamb the spiritual meat 1 Cor. 10.2 3. That bread of God which comes down from heaven John 6.33 That hidden Manna that food which endures unto the everlasting life All this is Christ the truth the spiritual Bread Meat Manna Pascal Lamb. And this is that which the true believer inwardly eats and feeds upon in the holy Sacrament This is that which our Lord meant when he said Matth. 26.26 This is my body this is my blood c. For surely his natural body his outward flesh and blood was present with them at the Table and of that he could not be understood to speak but of his inward and spiritual body and blood which he gave even his living Word and Spirit Of this he speaks fully John 6.48 58. Obs 2. As there is an inward and spiritual man and a proportionable food for him so must there be an inward and spiritual participation of that food For it is not possible corporally and bodily to eat that which is spiritual and heavenly And therefore what we read in the text Eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Moses expresseth otherwise toward the end of this Chapter A stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not eat thereof what is turn'd thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Arias Montanus renders it exactly a stranger shall not eat in it And again when thou hast circumcised him then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall eat in it and so often in the following words The participation of Christ is inward in the Sacrament It is something inward that the believer feeds upon So the Psalmist dwell saith he in the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasce veritatem and feed on the truth Obs 3. Christ is to be partaken with and in his afflictions the Lamb must be eaten roasted the sawce is bitter herbs the bread is bread of affliction 1 Thes 1.5 6. the cup is of Christs passion Exhort Be we all exhorted not to eat of the Lamb raw nor sodden at all with water but roast with fire his head upon his legs and upon the purtenance thereof yea to eat the whole Lamb let us endeavour after a full communion with Christ 1 Cor. 1.13 Is Christ divided ver 30. He is made unto us wisdom righteousnesse sanctification and redemption Conform our selves to his minde motions actions life strength c. Whether do we thus communicate with him Whether are we strong against our spiritual enemies by Christ who is the power of God 1 Cor. 1.24 The Lord tels Joshuah Chap. 7. There is an accursed thing in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou canst not prevail against thine enemies There must no uncircumcised person eat of the Passeover There must of necessity therefore be an inward circumcision of the heart that the accursed thing may be removed a laying aside all filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluity of naughtiness that we may receive with meekness the ingraffed word which is able to save our souls This is no hasty business 'T is true the circumcision of the flesh was soon dispatched but that of the Spirit is a long work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcidendo circumcidetur Gen. 17.13 in circumcising he shall be circumcised It s long a doing as that which answers to it mortification moriendo morieris dying thou shalt die It s a long a lingring death That sinful life which we have lived in the flesh was not contracted in an instant no nor in a short time Nemo repente fit pessimus no man is stark naught upon a sudden but by little and little and by little and little is the sinful life to be deaded and destroyed and the holy life to be raised from the dead Nemo repente fit optimus no man becomes so good as he ought to be upon a sudden What the Lord promised Israel according to the flesh Exod. 23.27 28. and made it good to them outwardly the like he promiseth and makes good to Israel according to the Spirit inwardly He sends his fear before us and drives out the spiritual enemies for the fear of God driveth out the sin Ecclus 1.21 O but it 's better thou wilt say to die once then be alwayes a dying O how painful is it to die unto sin Every sin is a life such as it is and therefore to part with it must be painfull as death How tedious and irksom is the pain of circumcision It 's said of the Sichemites that they were sore on the third day Their pains then prevailed saith the Chald. Paraph. as all wounds are most sore on the third day But thy wounds may be sore thy two first dayes Hos 6.2 The law of the Father which brings in the fear Exod. 20.20 that has torment 1 John 4.18 The Gospel of the Son requires the mortification of sin Romans 6.8 But then followes the third day the quickning power of the Spirit But alas I am unclean and guilty to my self of many sins and how shall I eat the Pascal Lamb 2 Chron. 30.18 19 20. A multitude of the people had not cleansed themselves yet did they eat the Passeover otherwise then it was written But Hezekiah prayed for them saying The
Spirit of God descended upon him and the voice from heaven testified of him Matth. 3.16 17. And by the same Spirit we are all baptized into one Body 1 Cor. 12.13 and that Spirit flutters over the waters as in the first creation Gen. 1.2 so in the second and makes the new creatures when the Egyptians are drowned Mich. 7.19 that is the body of sin is destroyed that hence-forth we should not serve sin Rom. 6.6 Consider this O ye Christian men and women who say ye are baptized into the Name of Christ yet live in your sins and flatter your selves that ye shall live for ever with Christ Know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 If so ought any one sinne to live in us The Lord hath made a gracious promise that he will have compassion on us and that he will cast all our sins into the depths of the Sea Mic. 7.19 as he cast all the Egyptians Let us pray unto the Lord that he will send forth his Spirit into us whereby we may mortifie our sins and so live Rom. 8.13 For if we so die with him we then be believe that we shall also live with him Rom. 6.8 Then shall the truth of that which the Psalmist speaks be fulfilled in us Psal 106.11 The waters covered their enemies the Egyptians there was not one of them left Then believed they his words they sang his praise Thou in thy mercy hast led forth thy people Exod. 15. Ver. 13. Thou hast guided them in thy strength to the habitation of thy holiness The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translators have quite left out the demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this The LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they so here expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This thy people So likewise the Chald. Par. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very often spoken of Israel though very often also they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jos 3.17 4.1 Zeph. 2.1 But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nation is opposed to the people of God then it signifies the Gentiles as Psal 115.2 and 126.2 And there is the like reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people often spoken of the Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most what understood of the Heathen Howbeit because the Jewes as many Christians also rather affect names and titles of Gods people then the reality and being of such and put off from themselves what names might diminish their honour and lay them on other people as they call Abimelech though but one person by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 20.4 therefore God justly brands them with that infamous name if there be any infamy in it and multiplyes it upon them for their sin Ezech. 2.3 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations because a divided and a factious people As for like reason they are spoken of in the plural number Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the peoples of Israel c. For a disobedient people are not owned by the Lord for a people as Deut. 32.21 They have provoked me to jealousie by that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people Who are they but all nations who walk in their own wayes So the Apostle applies that Scripture Rom. 10.19 and 11.11 12. Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title honourable to the obedient people of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This increaseth that honour which S. Paul expresseth Acts 13.17 The God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this people Israel Would God that they and we who boast our selves to be Gods people would seriously endeavour to be such that it may be truly said of us what the Apostle speaks Ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the praises of him who hath called us out of darkness to his marvellous light who in time past were not a people but are now the people of God 1 Pet. 2.9 10. But let us proceed to the later part of the verse Thou hast guided them in thy strength to the habitation of thy holiness The words are metaphorical as the former and borrowed either from a Shepherd in regard of his Flock or a Father in respect of his Childe or a King in reference to his Subjects All which relations suppose or require as love and tenderness so likewise power and strength in the Shepherd Father and King in every one toward his respective charge And the Lord takes upon him out of wonderful condescent all these and other endeering names of a Shepherd Psal 80.1 Of a Father Deut. 32.6 Of a King Esay 43.15 Now as the Lord shewed his mercy and love in the former part of this verse Thou in thy mercy hast led forth this people whom thou hast redeemed so in the later part of this verse before us he declares his strength for so I would render these words Thou hast born them in thy strength for in this and other verses of like nature the later part adds somewhat to the former Since therefore in the former part of the verse Gods goodness is declared in leading forth his people so in this later his power and strength is manifested in bearing his weak and feeble flock children and people For though guiding in our English adds nothing to leading yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to lead or guide but also to bear and support in guiding or leading And so the Chald. Par. hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portâsti eum thou hast born them So likewise the Vulg. Lat. and Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast carried them Martin Luther also and Piscator and three Low Dutch Translations as also five of our old English Translations have the word carry but whom ever they followed they misappy it to the former Verb which belongs to the later O Israel know thy Shepherd thy Father thy King They are all mutually winning titles of our God and signifie his goodness and power in guiding us and bearing us Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince has his name from Bearing And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of his people And Kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherds of their people Such a King such a Shepherd such a Father is our God unto us who bears us as a Father bears his childe Deut. 1.31 O let us not abuse his love and patience toward us let not us cause him to complain as he hath done of
as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o◠a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our
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
in Chief vouchsafes to visit them So saith that man of war who had experience of it Psal 34. v. 18. Psal 34.18 The Lord is near to the broken of heart and will save the wounded or contrite of spirit And his salvation is nigh them that fear him that glory may dwell in our land Psal 85.9 Now who would not serve under such a Commander who disdains not to visit yea to be billetted with the meanest of his common Souldiers Esay 57. v. 15. Hear what he saith Esay 57.15 Thus saith the High and Lofty One who dwelleth or abideth for ever and whose Name is holy I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And therefore it is no mervail that his Name alone is exalted Psal 148. v. 13 14. and his Majestie is above the Earth and the Heaven who exalteth the horn of his people the praise of all his Saints or mercifull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Israel the people nigh unto him Psal 148.13 14. Then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last triumphal song Revel 19.1 God grant we all may sing our parts in it Hallelujah Attende Tibi SER. XIII Look to thy Self SERMON XIII Deuteronomie 4. ver 9. Onely take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons THis Text containes precepts of greatest moment yea as the first is here propounded it s of only moment Only take heed to thy self and keep thy soul diligently And the precept of conveying the doctrine to after ages is of like moment Thou shalt teach them thy sons and thy sons sons Which is the same but in a more large sense which S. Paul saith to Timothy 1 Tim. 4.16 Look to thy self and the doctrine The words may be considered in themselves or with reference unto those preceding In themselves they contain two general precepts The former may be divided into two formally differing one from another but really one and the same 1. Only take heed to thy self 2. The next is very like unto it and indeed the same with it or little differing from it And keep thy soul diligently This is demonstrated from the end and the adjunct caution The end is two wayes expressed and the later the effect of the former 1. Lest thou forget the things which thine eyes have seen and 2. Lest they depart from thy heart which later will follow in case of our fail in the former This precept or precepts must be observed for this end or ends SER. XIII without fail without interruption all the dayes of thy life And thou must take care of the transmitting what thine eyes have seen to thy sons and to thy sons sons In the words are contained these divine sentences 1. Israel had seen some things or words 2. Israel ought only to take heed to himself and keep his soul diligently 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the things or words which his eyes have seen and lest they depart from his heart 4. Thus and thus Israel ought to do for these ends all the dayes of his life 5. Israel ought to teach them his sons and his sons sons 1. Israel had seen some things or words Wherein we must enquire what these things or words were and how Israel had seen them 1. What they here turn things are properly words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed so to be rendred as I shall shew anon Those things or words if we look for 1. In the former part of the Chapter they are either the Law of the Lord taught by Moses v. 1.5 Or Examples of the breach and observation of the Law with their suitable events v. 3. Your eyes have seen that which the Lord did because of Baal-Peor For every man which went after Baal-Peor the Lord thy God hath destroyed him from the midst of thee But ye that did cleave unto the Lord your God are alive all of you this day 2. The things or words which their eyes had seen are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently lest thou forget the things or words which thine eyes have seen c. The day when thou stoodest before the Lord thy God in Horeb c. For the words they had seen are understood of those which follow v. 10. viz. the words of the Law v. 13. the Ten words Deut. 10.4 which therefore Israel is commanded to convey to their sons and their sons sons Accordingly the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which thine eyes have seen So Hierom Ne obliviscaris verborum that thou forget not the words c. So likewise the Chald. Par. and Arias Montanus But could Israel see words The use of the sight for hearing is very frequent in Scripture All the people saw those thunderings or voyces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet Exod. 20.18 So Luke 2.15 Let us go even unto Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us see this word John speaks of himself and his fellow Apostles and Disciples That which we have seen with our eyes that which we have looked upon and our hands have handled of the word of life 1 John 1.1 And again v. 3. That which we have seen c. But why must Israel see these things or words 1. Surely what is purely divine cannot otherwise be revealed unto man but by a divine Oracle could Plato say 2. Nor can there be an intercourse between God and man otherwise then by divine words But how could this be truly spoken to Israel That their eyes had seen the words of God namely the Decalogue or Ten Words as they are called For many of Israel to whom Moses spake were yet unborn when the Law was given as all under 38 years of age And how then can it be said of them that their eyes had seen the Ten Words It is well known that the Lord deals with a whole Nation as with one man so he speaks of Moab and Ammon of Elam of Assur and to Israel here Thine eyes have seen For although the persons may be diminished or increased yet the Nation is the same as a River alwayes ebbing or flowing is yet the same River Beside the parents had a charge to transmit the knowledge of the divine words to their children and posterity which therefore they must regard as if their own eyes had seen what their Parents convey unto them Yea succeeding ages accounted what their forefathers did or suffered to be suffered or done by
delivering He who is offering praise shall honour me and I will cause him to see into the salvation of God who is disposing or ordering his way Psalm 50.21 22 23. But away with false and hypocritical pretences of love It s a pure and holy love which the Lord intreats of Israel 3. And it is the Lords third Request unto Israel that we love the Lord our God and a most just and reasonable Request it is Of which I have elsewhere spoken more fully as also of 4. The fourth Request That we serve him with all our heart and with all our soul Now as the first and second Request make up the first service of God viz. the service of fear Exod. 20.20 out of which we walk in all the wayes of the Lord so the third and fourth Request of the Lord contain his last and greatest service his service of love From the consideration of both the services take notice that the service of love doth not make void the first viz. that of fear For there is a Copulative that unites them to fear the Lord and to love him But the time will come when the service of love shall cast out the fear 1 John 4.18 viz. that fear which hath torment or punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for the filial and reverential fear that endures for ever Psal 19.9 And although love be perfect and though that which is perfect be come though the spirits of men be made perfect and perfectly partakers of the divine nature yet none of these no not all these together can make the creature its Creator Although the will of God be done perfectly in earth even as it is done in heaven yet this standing compleat in all the will of God this running the way of Gods Commandements this perfect following of God cannot equalize the creature to its Creator as some have vainly imagined The two later wheels of the Chariot though they run as fast as the two former yet can they never overtake the former SER. XIV they must still follow they must ever come behinde TThe Lords fifth and last Request unto Israel is to keep the Commandements of the Lord and his Statutes The fifth and last Request though it differ formally from the rest yet it summarily containes all the former Thou shalt keep the Commandements of the Lord thy God to walk in his wayes and to fear him Deut. 8.6 And it is indeed as reasonable and just a Request as the other are For obedience unto all the Commandements of God proceeds from the two fore-mentioned principles fear and love Whence it is that the keeping of Gods Commandements issueth sometime from fear as Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandements Or according to the Vulg. Latin Finem loquendi pariter omnes audiamus Let us all a like hear the end of speaking Or rather according to Pagnin the end of every word hath been heard Wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End is a Capital letter importing the End at which the whole word aimeth under the first dispensation the service of the fear of the Lord viz. that out of that fear of the Lord we should keep his Commandements Sometime the keeping of Gods Commandements is said to proceed from Love So Deut. 5.10 the Lord saith I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing mercy to thousands to the lovers of me Deut. 5. v. 10. and keeping my Commandements As Israel is loving God and keeping his Commandements so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him and keeping his Commandements And as Solomon said of the first dispensation that the End of every word hath been heard 1 Tim. 1. v. 5. Fear God c. So S. Paul saith of the third Dispensation 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandement is love out of a pure heart and a good conscience and faith unfeigned I put the note of diveristy But answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom Arias Montanus Pagnin and others have done whereby a diversity is put between the effect and end of fables endless Genealogies and the Commandement of God they minister questions but the end of the Commandement is love Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very small word yet it is of very great power which suspends the understanding as the little Echeveis or Remora stayes the course of a Ship though under sail saith Aelian Yea and oftentimes it is no less then Totius negotii cardo the Hinge of the whole business as the learned Logician knowes And therefore it should not be rendred copulatively as yet our Translators have done in the New Testament I believe more then one hundred times These two services of fear and love the Lord so countenanceth that he is styled after their names So what Laban calls the God of Isaac Jacob calls the fear of Isaac Gen. 31.29.42.53 But whereas he is here so named with relation and application unto Isaac SER. XV. we finde him called absolutely The Fear Psal 76.11 Psal 76. v. 11. Vow and pay to the Lord your God all round about him let them bring a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to The Fear which in the former part of the verse is called The Lord. Thus he so honoureth the service of love that he is styled absolutely by the name Love 1 John 4.8 And again v. 16. God is Love And therefore S. Augustin affirms that every good work proceeds from these principles Ad omne rectè factum Amor Timor ducit Love and Fear leadeth to what ever is rightly done 6. Hitherto we have heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords five Requests unto Israel in so many divine Axioms Come we now to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords requesting these of Israel The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to intreat ask petition for desire Yea it imports the lowest degree of petitioning as to beg Prov. 20.4 It s commonly used when men petition for any thing of God as 1 Sam. 1.17.20.27 12 13. and often elsewhere Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a petition put up unto God Job 6.8 Psal 20.5 This word our Translators turn here by Require What doth the Lord Require of thee Which is not properly rendred as may appear partly by what hath been alrready said partly by the distinct significations of words which seem equipollent but indeed in their use much differ one from other The Latin Criticks distinguish peto posco and postulo thus 1. Petimus prece we entreat and desire by prayer And it is commonly the act of an inferiour who intreats and petitions for some thing by prayer of his Superiour and the foot of a Petition is therefore called the prayer of it 2. Poscimus pro imperio we command
saith S. Hierom which hath covered all the world and since there are many Antichrists 1 John 2.18 this is one and a great one a vail upon the minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part of the soul 2. The other vail is that of obstinacy and unbelief cast upon the heart of which the Apostle speaks 2 Cor. 3.15 the vail is upon their heart Of these two is twisted and woven that large black thick vail that covers all nations Esay 25.7 The words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering covered Esay 25. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vail vailed The covering is covered and the vail vailed that the covering and vail might not be discerned but the false light taken for the true light knowledge falsly so called mistaken for the true knowledge wisdom from beneath for the wisdom from above the strong imagination which is unbelief and disobedience mistaken for the operative powerful and living faith the blackness of darkness for the brightness of Gods glory This is meant by Gog and Magog the great and last enemies we read of Ezech. 38.9 which compass the Camp of the Saints Revel 20.9 Their names signifie covering and accordingly the Spirit of God makes use of them Thou shalt be like a cloud to cover the land And therefore the Apostle tels us that the man of sin must be revealed and uncased who opposeth and exalteth himself above all that is called God and is worshipped 2 Thess 2. He would be taken for the true light for God himself and takes up his place in the Temple of God the mindes and hearts of men This the Apostle cals the mysterie of iniquity and the deceiveableness of unrighteousness And so it is indeed when iniquity it self is taken for righteousness it self when erroneous opinions are taken for the truth it self when gross ignorance is taken for true knowledge when palpable darkness is taken for the light it self A mystery of iniquity a strong delusion when men are brought to believe a lie instead of the truth 2. These coverings are patcht together with great artifice by the subtilty of the old Serpent which to hide and defend himself hath found out a world of distinctions without any ground of them in the Word of God as the Sepia to escape the Fisherman and preserve her self casts forth a filthy black liquor saith Aelian The Reason why the holiness and holy things are covered may be considered either in regard of the things themselves which are covered or in respect of the persons whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovering the holy things or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those from whom they are covered or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those to whom the holy things are discovered and revealed 1. As for the holy things themselves there is a kinde of necessity that they should be concealed because they have no name of their own nor sensible figure nor any outward semblance proper to themselves saith Dionysius Areop all which they must borrow from things known to us if we must know them So that the reason why the holy things are inveloped and hidden is è necessitate materiae as the Philospher speaks of the hair though in somewhat a different sense it proceeds from the necessity of the matter it self But further as the hair is also a glory to the woman 1 Cor. 11.15 though effeminate womanish men have robd them of that ornament so it is for the excellency glory of divine truths that they be so hidden in mysteries Nature hath concealed her treasures from open view for t is from the worth of gold and silver that they are hidden under the barren earth and from the worth of the kingdom of heaven that is a treasure hidden in the field Matth. 13. Thus Pearls are hidden in shells and under water And the kingdom of heaven is a goodly Pearl a treasure 2 Cor. 4. ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels or rather vessels of shells as the word properly signifies and the Apostle may be conceived to allude unto the Pearl in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the kingdom of God is the kingdom of light as the Devils kingdom is the kingdom of darkness Col. 1. But that is a needless and superfluous ornament that beside adorning is for no other use And therefore as the hair is a glory to the woman so it is given unto her as a necessary covering Ye know pretious Stones and Jewels are wont to be kept and conveyed from hand to hand not nakedly and openly but in Cabinets and Caskets or other coverings And this is the most profitable and pleasing way of conveying these pretious Jewels these heavenly treasures of divine truth unto men saith Aquinas The other reasons considerable in the persons both revealing mysteries and thse to whom they are revealed and from whom they are hidden will be more properly and seasonably alleaged for the proof of the following points 1. Hence we learn the object ground and matter of all or most controversies in the Church of God The holy things of God are covered For men differ not in opinion touching things openly known For who but a mad man or stark blinde would dispute whether it were day or not when the Sun shines forth bright and clear at high noon Some divine truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove then to be These prevent all controversies and strivings of men about them But other divine truths there are mystical and hidden and about these and these only men differ and hence proceed most controversies which distract and divide the Church of Christ at this day Which when we hear we may well conclude that the truths whereabout they differ are not known For were they known there would be then no further difference about them we will not quarel a blinde man but pity him rather if he say t is dark when the Sun shines Of such as these S. Paul speaks they are turnd aside saith he unto vain jangling desiring to be teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he rightly calls controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of science or knowledge falsly so called For did they truly know the truths whereabout they contend they would not contend about them as they do And therefore when controversies are started and hotly pursued in the Church it s a good rule not to be over-hasty in siding and adhering to spirits of contradiction but rather to do as they say t is the safest course for a traveller in a dark night and in danger to be mislead by the Ignis fatuus or fools
fire to sit down and wait upon the heavens for light The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots Chap. 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye who kindle a fire who compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled This shall ye have of my hand ye shall lie down in sorrow 2. The Scripture is not so plain perspicuous and easie as some conceive it to be No no For though I dare not say with S. Hierom that Nullus apex vatat mysterio thre is not a tittle without a mystery yet well may I complain with that Father That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it and when they are known perhaps some of them are little better then mysteries of iniquity yet some notwithstanding entertain so poor a conceit of the most mystical art of life that it may be gain'd extempore The daily experience of this makes me often renew this complaint That men who can thrive at no Trade Repentè sic Theologi prodire suddenly turn absolute Divines Postquam omnis res Janum Ad medium fracta est aliena negotia curant Excussi propriis Broken men make themselves whole again by the cure of other mens souls who have had but little care of their own souls or bodies or estates 3. Yea hence it followes that it is no dishonour as some think it to be to discover a mystical spiritual and all egorical sense of the holy Scriptures both of the Law and of the Gospel Nay rather Magna gloria est sequi Dominum It s a great glory to follow the Lord who by Moses and the Prophets in this Scheme speaks unto us And our Lord Jesus Mark 4.34 spake not without a parable unto the multitude And his Apostles writings are full of them and discoveries of them And who is there of all the Fathers who hath not used them And shall it be a discredit unto the children to imitate their fathers Will not the dishonour rather fall on them who adhere only to the Letter yet hold themselves to be stewards of the mysteries of God 1 Cor. 4.1 when yet they declare only the letter and history of the Scripture which every one already knowes to whom they speak To such as these our Lord spake Luke 24. v. 26 27. when he said O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and so Vulg. Latin Munster and Castellio to enter into his glory And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Had these things been meerly literal and historical what need had there been of exposition But because they were mystical and they understood them not therefore he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as understood not spiritual things as the Apostle useth that word in that sense Gal. 3.1 As I may hereafter shew if the Lord will 2. The Kohathites must not go in to see when the holiness or holy things are covered There is reason enough for this if we alleage the Lords prohibition he hath for bidden them to go in to see But there is reason also for the Lords prohibition in regard 1. of the secrets covered as hath been shewen and 2. in regard of the persons 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself who reveals and conceals his secrets and 2. in regard of the Kohathites themselves who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unqualified for the sight of divine mysteries and 3. in regard of those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons initiated and fit to see and know them The great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispenser of secrets he hides them from the wise and prudent and reveals them unto babes and the reason follows even so Father for so it seemed good unto thee Hoc videlicet ostendens quod injustum esse non potest quod Justo placet shewing thus much that it cannot be unjust that pleaseth the just God saith S. Gregory And his justice will appear from the consideration of the unqualified and qualified persons 1. The Kohathites prefigured men in their natural or animalish condition also such as are under the Law In both which regards they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fit to see the holy things covered 1. The Kohathites prefigured men in their natural condition who are not capable of the things of Gods Spirit 1 Cor. 2.14 And therefore the Kohathites have their name from stupidity and dulness 2. These Levites represented such as are under the Law and the holy truths of the Gospel were not made known to such but were hid from ages and generations Col. 1.26 These were commanded to keep out and not come in to see To them who are without all things are in parables and not plainly revealed Mat. 4.11 And as it is just with God to exclude those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unqualified persons so just it is also with him yea and his gracious act to reveal his secrets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to qualified persons initiated and sitted to receive them For so God gives to the man that is good in his sight wisdom and knowledge Eccles 2.26 But this will some say proves a fatal decree of biding the holy truths of God from some and revealing them to others As our Lord seems to say expresly Matth. 13.11 To you it is given to know the mystery of the kingdom of God but to them it is not given Holy Chrysostâ—me will not admit of any such collection His words are these on Matth. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance and casualty but that he might shew that evil men are the cause of their own evils and that the knowledge of divine mysteries is the gift of God But this seems hard measure and at least an unkinde exclusion of the Kohathites men in their natural estate and such as are under the Law that they should not be admitted to see the boly things Not so for God is the God of order and in all ages the Law and the legal services and the Ministers of the Law are in order to the Gospel according to the Apostle 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you c. Besides although they know not the secrets and holy things of God yet some things are so plain that they