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
old whom our Lord calls the Children of the Devill Ioh. 8. dealt with our Lord bringing all false testimonies against him And as they dealt with him they have dealt and yet deal with his followers Rom. 3.8 They declare evidently whose seed they are This discovers the nature of the Serpent he is a slanderer he is a deceiver he is a Supplanter Debort Let no man beguile you of your reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all your labours Col. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to defraud and deprive him that runs a race or strives for Mastery of that reward that is due unto him when he has finished his course The Serpent In malis separat finem à mediis in good things separates the end from the meanes It was his first plot upon our first parents Whereas the Lord had said In the day that thou eatest thereof thou shalt surely die he Subtilly perswades them that though they eat of that Tree yet they should not die and so separates the end from the meanes In bonis separat media à fine in good things he separates the meanes from the end These meanes which the Lord hath ordained as necessary for the obtaining of the everlasting life the Serpent perswades men that the everlasting life may be obtained without them Our Lord saith by the Apostle If we die with him we believe that we shall live with him Rom. 6.8 and 2 Tim. 2.11 12. Nay saith the Serpent Only beleive and thou shalt live He perswades us that we need not die with Christ By this meanes He perswades men that though they continue in their sinnes and uncleannesses yet they shall obtain the everlasting life Thus by his false Apostles he had perswaded the Galatians that they must be circumcised and keep the law and that faith working by love was to no purpose The holy Apostle not ignorant of his devices 2 Cor. 2.11 he tells them Gal. 5.2 8. If they be circumcised Christ shall profit them nothing that neither circumcision availes any thing nor uncircumcision but faith that worketh by love c. Exhort Look to our footing Whereas the Scripture tells us every where that the holy Citie is reserved for those who are holy and righteous and obey the truth Esay 26.12 and that he who Believes not or obeyes not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life Ioh. 3.36 And S. John having described the holy Citie Revel 21. ver 27. he tells us who shall bee excluded from thence and shall not enter into it Whereas our Saviour tells us what the things are that defile a man Math. 15.19.20 Wheras the Scripture tells us all this and many thereupon have believed and endeavoured through the power of the holy Spirit to purge themselves from all these 2 Cor. 7.1 The Serpent fearing lest all men should so do he layes wait at the heel He perswades too many that this is Supervacaneum opus a needless business That Christ has long since wrought the purging of our sins that its impossible to be purged from them that there is a Purgatory hereafter that will cleanse us which indeed must needs follow if their former assertion were true Meanes Keep in the way The Serpent lies in wait by the way side In the way there is no evil occurrence Psal 119.165 Great peace have they who love thy law and they have no stumbling-block The danger is not in the way of Gods Commandements but they have sharpned their tongues like a Serpent They have purposed to overthrow my goings they have spread a Net by the way side Beloved I beseech ye let us consider advisedly and timely the great and imminent hazard and danger of our soules how subtill the Serpent is in striking at the heal at the end of all What great folly what a disparagement and disgrace it will be to be deceived What an irrecoverable loss when we have done all to lose all Have yee suffered so many things in vaine if it be yet in vaine Gal. 3. Take heed of the iniquity of our heels Psal 49.6 The Prophet propounds this as a riddle to mankinde after a long preface in the words before Why should I feare in the evill day that is what then can terrifie me What then can make me secure In the great day of recompense both of good and evill An hard Problem and that which concernes us all and every soul The Prophet answers it That which will make me fear is 1. Not povertie The Judge is not corrupted with gifts It is 2. Not a low condition and state of life God is no respecter of Persons It is 3. Not the malice either of Advocates or witnesses The Judge with whom we have to do knowes the hearts of all men It is 4. Not the power of adversaries The Judge fears no man What is it what else but the iniquity of my heeles the iniquity that continues with me till the end of my dayes If that continue with me in that day it will be impossible to escape On the contrary what can make us secure and fearless in that day not riches not nobility not diligence of Advocates not power of friends what else but faith in Christ and the obedience of faith What else but perseverance in holiness What else but a pure heart whereby we may see God This comforted Hezekiah 2 King 20.3 This also will comfort us By this we shall then break the Serpents Head when he goes about to bruise our Heel Genesis 3.22 ANd the Lord God said Behold the man is become as one of us knowing good and evill Most men commonly understand these words Ironically The man is become as one of Us as upbrayding unto man Satans lying Speech ver 5. Ye shall be as Gods knowing good and Evill So Vatablus Piscator Diodate The Glosse of the French Bible and others But whether it be safe to attribute unto the most gratious and mercifull God so tart an ironie I leave it to the consideration of Godly men Surely such a kind of Mockery might seem to savour of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the good God rejoyced at the miserable mans calamity who yet fell thereinto not of himself not simply out of pride or reflexion upon himselfe and his own excellency as the Angels are said to have fallen and therefore God laid not hold on them Hebr. 2.26 but man fell not without a Tempter but was overreached by the crafty false perswasion of the Serpent more subtil then any beast of the field by which subtilty he beguiled Eve 2 Cor. 11. And therefore the mercifull God pitied the deceived man promised him victory over the Tempter ver 15. confirmed his blessing to the woman ver 20. That she should be the Mother of all those who live the naturall life and of all those also who live the Spiritual life yea the mother of Christ himselfe He clothed them with skins of dead beasts figuring
the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a
to stand ready girded to be in a readinesse and wait for the on-set of the enemy The Girdle also requires Chastity It girds the loyns Quoniam in lumbis origo seminis est concupiscentiae And therefore the Lord hereby figured his Spouse the Church which should be chaste unto him Jer. 13.11 Yea among the ornaments wherewith he decks his Church Ezech 16.10 one is a girdle of fine linen which S. John tels us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesses of the Saints the word is plural Revel 19.8 even all the vertues and graces of the Spirit So that it were to be wished that they who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armed or harnessed would shew us where the Israelites had their arms Is there any probability that a notorions Tyrant holding a numerous people in servitude and bondage who therefore oppressed them lest they should increase and rebel Exod. 1.10 who yet now were multiplyed and waxen very mighty ver 20. is it likely that Pharaoh should permit to these arms or the use of arms N. Lyra raiseth this Spirit but layes it not Surely their armour was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God which depended upon their faithfulness and sincerity as the Roman Soldiers armour hung upon his Girdle And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators in the marg turn five in a rank signifies quinquagenarios fifties For fifty is the sacred number of the Jubile and portends in a figure the remission of sin and all the vertues and graces of the Spirit which should be given in the Pentecost and meantime are girded up together in faithfulness and sincerity according as the Philolospher could say that Virtutes sunt connexae vertues are knit together which shall be administred unto us as we grow up in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 Meantime O my fellow travellers out of the spiritual Egypt toward the promised Land and my fellow soldiers engaged with me in the same common cause against our spiritual enemies let us gird our loins with the girdle of truth let us be sincere and faithful unto the Captain of our salvation He himself is so girded Esay 11.5 Righteousness is the girdle of his loyns and faithfulness is the girdle of his reins It is a Soldiers honour to be as his Commander in chief He will gird us with strength and according to our faithful use of his strength he will give us more grace for to him who so hath shall more be given until he make all grace abound in us Hear the Military Oration of a great Commander under the Commander in Chief Gird up the loyns of your minde be sober and hope to the end or perfectly for the grace that shall be brought unto us at the revelation of Jesus Christ 1 Pet. 1.13 His chosen Captains also are drowned in the Red Sea the depths have covered them Exod. 15. Ver. 4 5. they sank into the bottom as a stone It had been as good English and more consonant to the Hebrew text to have rendred the former words thus The choise of his Captains c. And the later thus the depths shall cover them they shall sink into the bottom as a stone I shall endeavour to prove these in their order It is very ordinary in the Psalms and other parts of Scripture conceived to be written in meeter that the later part of a verse is the Exegesis or explication of the former Examples are obvious Psal 114.1 When Israel came out of Egypt the house of Jacob from a people of a strange language and ver 8. He turn'd the Rock into a standing water the flint into a fountain of waters So Praise the Lord all ye nations praise him all ye people And of this nature that Scripture is which we have before us Yet it cannot be denyed but that in it there is some variation not in the words onely but also in the sense In these words one and the same thing is three wayes expressed Take them first in the Translators words 1. The chosen Captains are drowned in the Red Sea 2. The depths have covered them 3. They sank into the bottom as a stone As for the first I render it The choise of his Captains And the Translators themselves so turn the same word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the choise of our sepulchres Gen. 23.6 Nor were they very happy in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains who were the third sort of Governours in the kingdom The Chald. Par. renders the word Valiant or Mighty ones The first in order of dignity was the King Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second such was Joseph to Pharaoh Gen. 41. Such was Elkanah to Ahaz 2 Chr. 28.7 marg After him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third Such was Daniel Dan. 5.29 in civil business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third Ruler in the Kingdom In military affaires they were such as the Triarii in the Roman Army the most strong and valiant who bare up the weight and the greatest brunt of the battel saith Veget. lib. 3. cap. 14. as when the Army was in danger of a rout it is a proverbial speech Res ad Triarios redit And therefore the Tigurin Bible renders the word here Triarii The LXX renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so in divers other places Exod. 14.7 2 Kings 7.2 What is here turnd the Red Sea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare junci or carecti from the Sedge and other shrubs growing in it and neer it So that some have thought it to be more fitly called the Reed-sea then the Red Sea The LXX here and elsewhere most-what renderit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Red sea not from the colour of the water or sand or any thing else there different from other Seas as experience proves But it was long believed to have had that name from Erythras Erythrus or Erythraeus a King of the Land near unto it so that as neighbouring countreys gave names to their Seas so this But when inquiry hath been made who this Erythrus was all his story was resolved into a fable The truth of which is that this Erythras was Esau who was called Edom from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red Gen. 25.25.30 which name Esau had because he came out of his mothers womb Red. And the same was confirmed to him from his insatiable appetite after Jacobs red pottage He and his posterity dwelt near that Sea This antiquity hath been discovered to this later age by a very learned man of our own nation What is further added the depths have covered them and they sank c. The Verbs are both future and should be rendred The depths shall cover them and they shall sink The words are 〈◊〉 〈◊〉 〈◊〉
to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuriâ—ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Teâ—t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
espousing of which we read Hos 2.19 20. I will betroth thee unto me for ever c. 2. There was an interval or time after their betrothing before the parties came together which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this we understand Deut. 20.7 and 21.13 Judges 14.7 8. Matth. 1.18 Hos 3.3 thou shalt abide for me many dayes 3. There was a time of coming together and cohabitation when the mariage was consummated this time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this time the Lord speaks They shall be my people and I will be their God in Truth and Righteousness Zach. 8.8 of which our Saviour speaks John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom whether our Lord be come unto us and make his abode with us or whether we stand at a distance from him while his Ambassadours woo us and beseech us O wonderful condescent that we will be reconciled unto him 2 Cor. 5.20 Surely where the Bridegroom is there his life and spirit is there his joy and consolation is and they twain are but one For he who is joyned to the Lord is one spirit with him so the Syriac 1 Cor. 6.17 And he who saith he abideth in him Esay 62. v. 5. he himself ought so to walk even as he walked 1 John 2.6 And as the joy to the Bridegroom is over the Bride thy God shall rejoyce over thee Is the heavenly Bridegroom thus gratiously present with us are we thus acceptably present with him let our lives give answer to this question The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him 2 Chron. 15.2 If the Lord be not thus present with us 2 Chro. 15. v. 2. we have great need to fast and mourn and pray O Lord which for our sakes didst fast fourty dayes and fourty nights give us grace that we may use such abstinence that our flesh being subdued to the spirit we may ever obey thy godly motions in righteousness and true holiness to thine honour and glory who livest and reignest world without end Amen When ye be come into the land of your habitations which I give unto you So ver 18. when ye come into the land whither I bring you Numb 15. ver 2. Ver. 18. The words are in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am giving you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bringing you This seems a very slight exception against the translation but if we shall consider that the Spirit of God by giving and bringing into the land spiritually understands the conferring on believers the eternal inheritance which is the true holy land And how prone men are out of self-love and a strong fansie to assure themselves of bliss and happiness without due qualifications and conditions required thereunto and to be performed on their part it will appear to be the great wisdom of God by such suspension of acts to retain us in our obedience which the good God excites us unto collaterally concurs withal and blesseth with good success So that as we cannot act without him so neither will he act without us As to the words before us there are many examples of this kinde in Pagnins translation which Arias Montanus thought worthy his Animadversion who here instead of Do I give puts Dans I am giving and in place of ingredi facio I make you go in puts ingredi faciens I am making you go in So Tremellius hath here ego daturus sum and ego sum introducturus Nor am I ashamed for the reason named to follow so eminent examples when I endeavour the amendment of our last English translation All the congregation shall offer one yong Bullock for a burnt-offering Numb 15. ver 24. for a sweet savour unto the Lord. What they turn a sweet savour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest as the Translators themselves acknowledge where the words are first used Gen. 8.21 with allusion to Noahs name who offered that acceptable saccrifice But if they acknowledge that to be the meaning of the words why then do they not so render them in the Text but rather cast that proper sense into the margent It s answered that the Greek Interpreters turn the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of sweet smell and that S. Paul hath the same expression Ephes 5.2 where he saith that Christ loved us and hath given or rather delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Pagnin Vatablus Tigurin Bible tradidit Castellio dedidit himself for us an oblation and sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for savour of sweet smell It is true indeed that the LXX so express the words howbeit not as a translation but rather as an exposition of them For so although the burnt flesh of beasts cannot be understood to render a sweet savour yet what is spiritually understood by it the consuming and abolishing of the sin cannot but yield unto the Lord a most pleasant and delightful savour which is properly rendred the Savour of rest by Pagnin Odor quietis of our English Ainsworth For whereas sin brings unrest grief trouble and labour to the most holy God whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like and hence he is said to cry like a travelling woman Esay 42.14 and to be pressed down as a Cart is pressed that is full of sheaves Amos 2.13 and to be grieved Hebr. 3.7 and sundry other like hence it will follow in reason that the removal of these grievances must needs be accepted with favour before the Lord so the Chaldy Paraphrast as a savour of rest Thus the Lord saith that the Charets which went toward the North quieted his spirit in the North countrey Zach. 6.8 For the Spirits that are created for vengeance in their fury lay on sore strokes in the time of destruction they powre out their force and appease the wrath of him that made them saith the Son of Sirach Ecclus 39.28 Thus Christ taking away the sin becomes a savour of rest unto his Father Ephes 5.2 And he alone it is who can give quietness case and rest unto those who labour are weary and heavy laden Matth. 11.28 Yet he complains of us that we have made him to serve with our sins and wearied him with our iniquities Esay 43.24 O what a divine work then is it to procure quiet rest and ease even unto him who alone can give ease rest and quiet unto our soules Yea if he gives quietness who can make trouble saith Elihu Job 34.29 Sin and iniquity is that which grieves and disquiets our God that Davus qui turbat omnia that Achan which troubles Israel that Jonah which causeth the storm that Sheba which lifts up his hand against David the
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
4.14 How long wilt thou cause thy vain thoughts to lodge in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thine inward part Jer. 4. v. 14. or thine heart as the LXX sometime turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Israel of God! Thou chaste Spouse of Christ The false Prophets the Balaams who devour the people have given wicked counsel unto the Midianites false judgements against thee 2 Cor. 11. v. 3. Numb 31.16 to corrupt thy chaste thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that simplicity that which is toward Christ 2 Cor. 11.3 Wherefore straiten or distress the Midianites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast divine authority Numb 25. v. 17. even Gods command so to do Numb 25.17 From this whorish woman even the vain thoughts was the beginning of sin and by her we all die Give not passage to the water nor to the wicked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of going abroad Ecclus 25. v. 26. If she go not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thine hand or power cut her off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plar à carnibus from thy flesh and give her a Bill of divorce and let her go More specially this concerns you O ye Priests It is not unknown to you how Phineas the son of Eleazer that is as the names import Confidence of face in or from Gods help obtained the covenant of peace and of the everlasting Priesthood to wit by slaying Cozbi the tie or lying nature of sin and Zimri or that disposition that rejoyceth therein Numb 25.6 7. Psal 106.30 31 c. It is the exhortation which Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of blessed memory and my reverend and worthy good friend directed in a learned and pious Sermon of his at Wilts on 2 Cor. 7.1 to the Ministers of that County March 1. 1656. the Sermon is in print and entituled The Proviso or Condition of the promises For which his good counsell therein contained viz. to cleanse our selves from all filthyness of flesh and spirit and to perfect holyness in the fear of God he was long persecuted by ignorant Zelotes alleaging that he and another a friend of his had filled that County with the Doctrin of Perfection Which is such another crime as that which was laid against the Apostles Act. 5.28 That they had filled Jerusalem with their Doctrin and what was their doctrin but the doctrin of a perfect life Such as Moses and the Prophets Such as Christ their and our Master and his Apostles taught them and us if we will learn it May it not rather be laid as a true crime against his accusers that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness which will directly and by good consequence follow from it Besides how unhandsom and unproper is it for those whose calling requires of them that they stirre up men to endeavour after the perfect life that they may stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and compleat in all the will of God Col. 4.12 Col. 4. v. 12. How unseemely is it for them to plead for Baalim their Lording and ruling lusts which they call their weaknesses frailties and imperfections If these must remain why then is it written that the Deliverer shall come out of Sion and shall turn away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or ungodlynesses from Jacob and that he shall take away their sinnes Rom. 11. v. 26. Rom. 11.26 Yea for what end did Christ give his gifts unto men viz. His Apostles Prophets Evangelists pastors teachers was it not for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ until we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or come into the unity of the faith and the acknowledgement of the Son of God unto a perfect man Ephes 4. v. 12 13. unto the measure of the stature or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fulness of Christ Ephes 4.12 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men then when by their doctrine of unbelief they take away all hope of the perfect life For since hope is the foundation of all pious endeavours if the hope of perfection be taken away who will endeavour after it and how can these men be Gods gifts for the perfecting of the Saints when they take away the hope of being perfect let such pretend themselves the gifts of God unto men they are no doubt such as S. Paul calls false Apostles and deceitful workers 2 Cor. 11.13 Yea is it not crime enough to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow bellies idle lazy drones to do no good toward this great work of God unless they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil beasts operative in mischief like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord such as warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Unto which this good man laboured striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Christs operative power working in him Col. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power or vigour And is it not a shame to be like the Gardiners Dog according to the Italian Proverb which will eat no herbs himself yet envies those who would Let such Pharisalcal hypocrites know that the Lord denounceth a woe against them Matth. 23. v. 13. who shut up the kingdom of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or rather before men and neither go in themselves neither suffer them who are entring to go in But the zeal to my friend whom the good God hath rescued out of the hands of evil men whose mercies are cruelty God grant that his blood be not laid to their charge my love and zeal to him hath transported me into a large digression yet such as is not unpertinent unto our present purpose Much love much zeal there is among the divided judgments But the love and zeal of every severall opinion is wholly carried toward its own respective party And what our Lord foretold of these last times is found to be most true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iniquity is multiplied the love of many shall wax cold Matth. 24. v. 12. The manifold iniquity hath now coold the love and zeal of every severall sect and party toward many so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood objective objectively so that there is no common love and zeal towards all men but every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sings to himself and pleaseth himself Every Zimri every divided party cut off from others so Zimri signifies as also to sing loves and is zealous toward his Midianitish woman the thoughts of the divided opinions and judgments every Zimri's love and zeal is toward his Cozbi his lie which
in the inmost of thine assemblies For if saith Ignatius ye often come together to the thanksgiving and glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of Satan are destroyed his fiery darts of temptations which he casts to inflame us unto sin are rendred ineffectual Your unnanimity and agreement in the faith is his destruction and the torment of his Angels So he Nor is the danger of neglecting this fault contemptible They who come not up to keep the feast of Tabernacles shall have no rain Zach. 14.16 17. Men have long looked at Christ without them and many hundred years since Now the Prophet speaking of the times of the Gospel and dispensation of the spirit the eighth day invites all nations to come to the spiritual Jerusalem to keep the feast of Tabernacles that now at length they may own him the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle in us that they may come that is believe John 6.35 and that Christ may dwell in their hearts by faith Ephes 3. Yea Christ himself cries out on the eighth day of that feast he that is a thirst let him come to me and drink If men come not so to him nor believe in him so that he may dwell in their hearts by faith they shall have no rain no showers of blessings nor shall the rivers of living water flow out of their belly which he spake of the spirit which the believers on him should afterward receive John 7.37 38 39. All these laid together make the feast of Tabernacles appear the most excellent of all the rest as being the last and the eighth day of that feast more excellent then all the other Indeed as I shewed before it 's no part of the feast but a supernumerary day a day which imports an excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be redundant and abounding which also import excellency This octonarius the number of eight is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is interpreted numerus pinguedinis numerus compositus ex primo numero binario intra denarium impingantus a number of fatness because it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguem esse to be fat abounding with mysteries as also because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl a principal figure of Gods good spirit which signifies the fatness of Gods house Psal 36.8 fatness wherewithal the soul is satisfied Psal 63.5 That oyle which swims aloft above all legal ceremonies above the septenary of the legal Sabbath above all compulsions of the Law nor comes it at all by the works of the law but by the hearing of faith Gal. 3.2 Do we keep this feast unto the Lord as we ought All his feasts are holy convocations and to be proclaimed such Levit. 23.2.37 And the Church is assembled together in Gods and Christs name which is holy 1 Cor. 5.4 And we must be holy as he is holy The proselyte to be adjoyned unto the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out and gather up such is the Church of God and Christ such as are drawn out of hell and assembled and gathered unto God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation and assembly of holy ones called out of the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 in the evil one which is more truly so rendred than by our Translators who turn it wickedness 1 John 5.19 Therefore every one of those who were baptized professed an abrenuntiation of the evil one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan before he adjoyned himself to Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I list myself in the roll of Christs souldiers And hence it was that the sons of Israel kept the feast of the Pasover before they kept the feast of Tabernacles The restraint of the 7th day the restraint from the sin before the restraint of the eight day the addicting binding and consecrating themselves to God and his righteousness Yea the sin is supposed to be consumed before we keep the feast of Tabernacles according to what Moses wrote Numb 33.2 Moses wrote their goings out according to their journeys Numb 33. v. 2. by the commandement of the Lord The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were authority enough for those journeys if written only by the commandement of the Lord but it adds much to the authority of that journal containing 42. journeys of Israel that Moses wrote them at from or according to the mouth of the Lord as the words properly signifie so that the Lord dictated unto Moses who was the Lords Amanuensis and wrote according to from or at the mouth of the Lord. Now the first journey was from Ramasses to Succoth Numb 33.5 How does that concern our present business Much if we consider when they took their journey from Ramasses viz. on the morrow after the Passover ver 3. when now we become conformable unto the death of Christ the lamb slain the true Passeover offered for us and begin to purge out the old leaven of malice though that word malice in English signifies hatred but so doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers in the Greek I wish it were rather turned naughtiness or leudness when we have begun to purge out the leaven of leudness on the morrow after the passeover they went from Ramasses that is the melting and dissolving of the iniquity which moulders away and consumes by conformity to the death of the lamb and therefore the Psalmist saith that the ungodly shall perish and the enemies of the Lord those of our own household shall consume as the fat or what of the lambs is pretious they shall fail or fade away as the smoak Psal 37.20 David compares sin to the fat of lambs offered for the burnt sacrifices which is easily dissolved and melted upon the altar such is the melting of the iniquity signified by Ramasses from whence they journeyed to Succoth that is Booths Tents or Tabernacles That was their first journey They encamped at Succoth which was the occasion that the Lord took for instituting the feast of Tabernacles according to Levit. 23.42 43. All they who keep this feast are the home-born of Israel who are pure in heart Psal 73.1 Israelites indeed in whom there is no guile John 1.47 who walk according to the rules of the feast Gal. 6.16 whereof we have heard the first The eighth day Israel must have a solemn assembly or rather a restraint and retention The second rule of the feast is 2. Ye shall do no servile work therein word for word ye shall do no work of servitude Therein is a supplement how needful I shall shew anone Herein we must inquire 1. what this servile work or work of servitude is And it is hard to say since disputes of the Canonists and Summists about
and exalts it self against God and whatsoever is of God and Christ in us A word clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 Our Lord speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of fornication Matth. 5.32 which is in and comes out of the heart Mat. 15.19 This is the Harlot which is to be divorced O let it not be found lodging in us Let us be chaste and faithful to our God O Israel We are his Spouse Hos 2. He is our husband Esay 54. Such therefore we ought to be unto him as becomes such a Consort holy and without blame before him in love Ephes 1.4 Let there be no word of fornication no uncleanness in us So will he own us for his Spouse and say Thou art my people and we shall say Thou art my God Hos 2.23 Then shall his brothers wife come unto him in the presence of the Elders and loose his shooe from off his foot Deut. 25. v. 9. and spit in his face and shall answer and say So it shall be done unto that man that will not build up his brothers house And his name shall be called in Israel The house of him that hath his shooe loosed From verse 5. to the tenth inclusively is contained the Law concerning a Widow whose husband died without issue male In which Paragraph we have the Law and the sanction of it 1. The Law is that in that case the deceased husbands brother or next kinsman shall raise up seed unto his brother and the reason of that Law from the end of it 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother Disgrace 1. To his person 2. To his family The disgrace to his person 1. Loosing his shooe from off his foot 2. Spitting whether in his face as our Translators render it or otherwhere it may well be questioned For there is not nor hath been any nation under Heaven so prevented and informed with precepts of civil conversation and good manners nor more abounding with examples of well nurtured and behaved persons of both Sexes then Gods Israel whether his antient people so called or his surrogate and substituted Israel his Christian people Gal. 6.16 And therefore it may be much doubted whether such a behaviour were not unseemly and unbecoming this Israelitish woman and unsuitable to other holy Lawes and unworthy of the God of Israel the Author and giver of those Lawes and the God of that people Beside whereas Spittle is an excrement of the first concoction to be bespattered with it it s a great disparagement and indignity to the man as Esay 50.6 our Lord saith I hid not my face from shame and spitting And in the woman an argument of extream vilifying and contempt Both which are contrary to that due esteem wherein we ought to have one another It s prescribed in the same Chapter Deut. 25.3 that stripes although well deserved yet should not exceed a certain number and the reason is given lest thy brother should seem vile unto thee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be vile in thine eyes Wherefore it seems not probable that the most holy God would prescribe such an act as whereby the man should be vile in the womans eyes Yea this disgrace and despight is so much the greater in that it should proceed from the Woman and from her who desired to be the consort unto this man and to submit her self unto him as her Lord as Sarah called Abraham 1 Pet. 3.6 Besides as in salutation with an holy kiss as of old Rom. 16.16 a signe of love and reverence is expressed when the breath soul and spirit seems to be communicated so on the contraty by such rude and unseemly greeting as spitting in the face the excrementitious filth is cast out as a signe of greatest scorn hatred loathing and contempt All which being laid together we may adde hereunto this consideration that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman the dishonour should not seem to be placed so much in loosing of his shooe from off his foot as spitting in his face since the face and head are the most honourable parts of the body and the foot the most dishonourable as the Apostle opposeth them 1 Cor. 12.21 So that the brand of infamy on him and his family should then seem to be this or the like The house of him whose face was spit on The result of these reasons may be a strong inference and perswasion that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in rigore sermonis they may signifie She shall spit in his face and so the same phrase is rendred Numb 12.14 Yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turn'd before him in his sight or in his presence as our Translators also turn it Deut. 4.37 He brought thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sight with his mighty power out of Egypt and Chap. 11.25 Deut. 11. v. 25. There shall no man stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you The same phrase may and for the avoiding of so great inconveniencies ought to be so turn'd She shall spit before him or in his sight or presence I confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indecorum uncomeliness and ugliness of the fact caused me to suspect that all was not right though herein the Translators follow all the old English that I have seen their predecessors and precedents Howbeit I finde some other learned men to have been of an other judgement as Tremellius who renders the words Spuet ante faciem ejus she shall spit before his face And the Tigurin Bible hath Spuat coram eo let her spit before him And the learned Jewes so understood the phrase as Rabbi Salomon she shall spit before him on the ground and set a brand of infamy upon him and his whole family Now howsoever the superiour as a father might by way of just reprehension so deal with his disobedient childe as our heavenly father gives instance Numb 12.14 If her father had spit in her face that is as the Chald. Par. there hath it had sharply rebuked her yet there is not the like reason of the inferiour nor is it likely that the Lord would allow the woman so undecently so contrary to her due modesty so unbecoming her sex to exercise authority over the man Meantime we cannot but hence take notice how basely the wisdom righteousness and holiness the Son the Christ of God hath bin reputed and dealt withal in the ungodly world as he speaks concerning himself in the time past Esay 50.6 Esay 50. v. 6. I have not hid my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ignominiis from shames and spitting which was accomplished in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings as the Evangelist records it Matth.
righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the