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
Hebrew And the Lord said in his heart I will not c. These words present us with Noah's acts and the effect of them Noah's acts are building an Altar and offering Sacrifice upon it The effect Gods acceptance intimated in the Savour of rest and his promise thereupon Surely our God is not taken with outward Offerings or Sacrifices These were onely figurative of Christs acceptable Sacrifice Noah was a manifest type of Christ whom he prefigured in his name and in his works 1. Hierom renders Noahs name as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two words Cessatio and Requies Cessation and Rest 1. Cessation implies leaving off former labour 2. Rest acquiescence and complacency in good Both which are answerable to the two parts of universall Righteousness and the whole will of God ceasing from evill and doing good whereof we have frequent mention Esay 1.16 17 1 Pet. 3. cease to do evill learn to do well Eschew evill and do good In both respects Psal 40.8 Noah was a type of the Lord Jesus who was content to do Gods will Yea who was figured by David that man who was to do all Gods wills Acts 13.22 the word is plurall which wills are our sanctification and separation from all evill labour and the curse and enstating and quieting our soules in the Blessing According to that gratious invitation Come unto me all ye that labour and are heavy laden and I will give you Rest Matth. 11.28 29. Take my yoke upon you and learn of me for I am meek and lowly of heart and ye shall finde rest unto your souls Thus the true spiritual Noah gave to Lamech and yet gives to Lamech that is to the poor contrite and humbled soul rest from all the labour and toyl in sin which the historical Noah his type could not effect much lesse could he give to that generation Rest from the curse Levit. 10.17 Esay 53.10 Mat. 20.28 That 's the proper work of the spiritual Noah the Lord Jesus who redeems us from the curse and gives us the blessing Dan. 9.24 Gal. 3.13 He is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ransom for many yea the Ransom for all in all Ages who ever are of Lamechs family lowly and poor in spirit contrite and humble The promise of redeptmion is made unto all such 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who gave himself a Ransom for all a testimony for proper or several times or seasons that is according as every age and every person in every age is fit to receive it and is capable of it Such a capablenesse and fitnesse to receive the Ransom is necessary Yea and Christ himself giving himself for us requires 1. An imitation of his death in our selves and 2. A like minde towards others First he requires an imitation of his death in our selves 1 Pet. 4.1 2. so the Apostle For as much as Christ hath suffered in the flesh arm your selves likewise with the same minde For he who hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God c. Therefore Noahs Ark had the exact proportion of a Coffin fitted to a dead mans body signifying and requiring our death and burial with Christ that we may arise with him and walk in newnesse of life 1 Pet. 3.21 which therefore the same Apostle compares to Baptism 2. He requires of us a like minde also in regard of others Epoes 5.1 2. For so an other Apostle Be ye followers of God saith he as dear children and walk in love how even as Christ loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling favour which was figured by Noah Gen. 8.21 who offered up a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a sweet smelling favour or savour of rest it has Noahs name in it And he commands us that we even so love our Brethren because Manifestatio dilectionis est exhibitio operis as one of the Ancients speaks He requires that we manifest our love Mat. 5.48 1. In doing good one to another that every one be Homo homini Deus that one man be even as a God unto another 2. and in suffering evil one for another yea even for sinners according to that of Philo Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.8 a good man is a kinde of Ransom for an evil man yea according to Christs suffering how much more for good men So Christ loved us and gave himself for us Let the same mind be in us Phil. 2.5 8. which was also in him Wherein He humbled himself and became obedient unto the death c. Will we read this more expressely 1 John 3.16 It is the speech of the Beloved Disciple Hereby perceive we the love of God because he laied down his life for us and we ought to lay down our lives for the Brethren Thus the Lord Jesus the true Noah removes the curse being made a curse for us He procures also the Blessing which also was figured by Noah He procures the Blessing by two acts 1. Preparatory which is Removens prohibens 2. Direct first Preparatory Acts 3.26 whereby he prevents every believer For God having raised up his Son Jesus hath sent him to bless us and to turn every one of us away from our iniquities This preparatory act is as it were a fitting and seasoning of our vessells which done Gal. 3.13 14. Tit. 3.6 then followes his direct act the filling of our vessells being so fitted and prepared with the Spirit of grace which God sheds on us abundantly through Jesus Christ our Saviour And so blesseth us with every spiritual blessing in heavenly things Hitherto we have considered Noah's Name and found how short he came of the full performance of what his father Lamech had boded of him which yet was fully accomplished by the true Spiritual Noah whose type he bare Come we now to consider the acts of Noah which also were more completely done by the Spiritual Noah 2. As for Noah's acts they were two 1. Building an altar and 2. Offering Burnt Offerings upon that Altar The Altar prefigured Christ and his patience who is that true Altar Mat. 23.19 which Sanctifies all our gifts And by whom we offer up unto God the Sacrifice of Praise The Apostle applies this unto Christ Heb. 13.10 and especially to his propitiatorie Sacrifice We have an Altar saith he whereof they have no right to eat who serve the Tabernacle For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the people with his own blood suffered without the Gate 2. The Sacrifice
we must not come at or unto a dead soul we must go out of the world as the Apostle reasons 1 Cor. 5.10 To go in unto a dead soul is to have intimacy with it as Jacob speaks Gen. 49.6 O my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word enter not into their secret Hence it appears there are dead souls For what is the natural death but the separation of the soul from the body And what is the spiritual death but the separation of the spirit of life from the soul according to what the Prophet speaks The soul that siuens that shall die Ezech. 18.4 For sin when it is perfected bringeth forth death James 1. And as the man is said to die of some one disease or other or of some wound or of old age even so the soul dies Thus the false teacher who consents not to wholesome or rather healing words 1 Tim. 6. v. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of our Lord Jesus Christ and the doctrine which is according to godliness he is proud knowing nothing but doting so our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sick about questions and strifes of words And it is a deadly sickness for it followeth whence cometh envie and that slayeth the silly one Job 5.2 Yea envie is like the foul disease the rottenness of the bones Prov. 14.30 A consumption of the soul so Wisd 6.23 Neither will I go with consuming envie wrath is a feverish distemper that gives place to the destroyer Ephes 4. Covetousness is a dropsie Quò plus sunt potae plus sitiuntar aquae As much he drinks so much he thirsteth still And prodigality is a flâ—â—â— and looseness of life For the prodigal yong man was dead of it saith his father when he spent his substance with riotous living Luke 15.13.32 And there is the like reason of other spiritual diseases O that men would impartially look into their own spiritual estate and judge concerning themselves whether their souls be dead or alive It is of greatest importance whether so or not For he who hath not the spirit of life and spirit of Christ he is none of his Rom. 8.9 And we are saved by his life Rom. 5.10 We enquire not now into signes of the vegetative sensitive or rational life but what characters we finde in our selves of the divine life or life of God according to which the soul may be said to live If there be no sense or exercise of sense we know that naturally the man is dead at least if his taste if his touch be gone if he taste not that the Lord is gracious Phil. 1.9 I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all sense If there be no breathing there is no life if the heart pant not breathe not after the living God Cain hath then killed Abel the self love hath slain the breathing from and towards God Gen. 4. I place not talk and speech among the signes of life It s possible there may be a great deal of holy talk and yet but talk which our Lord the wisdom it self seems to wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O generations of Vipers the word is plural how can ye that are evil speak good things Matth. 12.34 A man may live though he be speechless the true speech is from the life of God Matth. 12. v. 34. Psal 65.1 he that speaks as the Oracles of God 1 Pet. 4.11 Silence is praise to thee saith David Psal 65.1 though ours turn it otherwise the silent persevering in well doing best praiseth and pleaseth God Psal 50.23 Psal 119.175 O let my soul live and it shall praise thee The Nazarite ought to come unto such living souls and his soul shall live 3. All the dayes that the Nazarite separates himself unto the Lord he shall come at no dead soul What dayes of separation were these The learned Jews have caught that the time of the Nazerites now was thirty dayes a whole Moneth and this they understand to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. He shall be holy because in that word the number of thirty is contained Howbeit this was to be understood if he vowed himself a Nazarite and named no certain number of dayes Of these dayes we understand Acts 21. v. 26. Acts 21.26 where S. Luke mentions the accomplishment of the dayes of purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this word Purificationis whereby Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius excepts and we may as well except against the same word here Englished purification and for the same reason Because purification is properly of those who were before unclean and impure whereas the Nazarites here mentioned had vowed against all uncleanness and had kept themselves pure and holy to the Lord. In place of it we may put sanctification There is reason enough for this in the precept He who gives it is Lord of all our time Herein the Christians vow of spiritual Nazariteship exceeds that of the Law That of the law might be temporary as for 30 dayes but our vow in Baptism whereby we are initiated into the Christian Nazariteship is a vow of far greater abstinence as to forsake the Devil and all his works the pomps and vanity of the wicked world and all the sinful lusts of the flesh 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements and walk in the same all the dayes of our life O ye Nazarites ye who have separated your selves to the Lord come not at a dead soul all the dayes of your life It is the soul and spirit that is mainly to be heeded The holy Scripture reckons persons by their souls as Gen. 12.5 all the souls they had gotten in Haran and 46.26 all the souls that came with Jacob into Egypt and many the like whereas we account men rather according to their bodies as when we say no body some body a good body c. Vnde haec farrago loquendi venerit in linguas How come we to speak thus but from too little care of our souls which is helped on by mis-translation If we come at a dead soul and so defile our own souls all our former labour is utterly lost The dayes that were before shall fall because his separation was defiled Numb 6.12 He must begin again And there is the same reason with the spiritual Nazarite Ezech. 18.24 When the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All the righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in the sin that he hath sinned in them shall he die This no doubt is a very great restraint upon the Nazarite But a case may be put wherein he may seem to be released
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
is most true Every good giving James 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every perfect gift is from above descending from the Father of lights James 1.17 1. By way of application I cannot here omit what Origen Procopius and Eusebius observe concerning this Star and Scepter that by the Star was intended the Divinity of Christ by the scepter his humanity and in the LXX instead of a Scepter shall arise out of Israel we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man shall arise out of Israel And the Star stood over him Matth. 2.9 as the holy Spirit in form of a Dove coming upon him Mat. 3.16 We read of many prodigious and presaging lights appearing before or at the births of some who proved eminent persons but nor any one nor all are comparable unto that great light that day-star which enlightens every man coming into the world John 1.9 Whom the Father gives for a light unto the Gentiles and to be his salvation unto the end of the earth Luke 2. v. 32. Esay 49.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light for the revealing and uncovering of the Gentiles who were enveloped and hidden in darkness Luke 2.32 as indeed we all are until the divine light shine unto us But however this observation be ingenious and there be a truth in the thing yet not in the word as being grounded on the LXX which turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man whereas the Hebrew word hath no such signification and therefore Symmachus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scepter as indeed it signifies 2. Note here the rise growth and increase of Christs kingdom in us from Jacob to Israel from a star to a scepter from light to strength Jacob is a type of the weak Church For a figure of this Jacob took his brother by the heel but was so weak that he could not hold him Gen. 25. Who shall remain unto Jacob Amos 7. v. 5. if thou increase the famine for he is small or little Amos 7.2.5 Israel is the strong Church the Church prevailing with God according to the etymologie of that name which the Angel gives him Gen. 32.8 Thy name shall be no more called Jacob but Israel Gen. 32. v. 28. For thou hast been a Prince with God and men and hast prevailed 3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom light strength light in the star and strength in the scepter These ye have together Psal 43.2 Thou art the God of my strength O send out thy light And 84.11 The Lord is a Sun and a Shield And 132.17 The horn or strength of David and the Lamp or light of his Anointed which Zachary understood of Christ Luke 1.69 Thus S. Paul calls Christ the power of God and the wisdom of God 1 Cor. 1.24 Both which are sometimes woven into one Phrase as when Christ is called the Sun and compared to a Gyant or strong man to run his course Psal 19. And he appears to S. John as the Sun shining in his strength Revel 1.16 And S. Paul coucheth both as closely when Rom. 13.12 he exhorts us to put on the Armour of light which in the next words he varies Put on saith he the Lord Jesus Christ v. 14. as the same thing Hitherto we have considered the two former Axioms 1. A part 2. Compared one with other In the same method let us proceed in handling the two following Whereof the former is That Scepter shall smite the Corners of Moab Wherein we have this Kings administration and government of his kingdom in subduing the enemies of it in particular the Moabites Wherein we must inquire 1. What are the corners of Moab 2. What it is to smite the corners of Moab 1. What are the corners of Moab Moab is here compared unto a building whereof the great strength lies in the corners as in Gods building which is his Church 1 Cor. 2.9 Christ is the chief corner stone Ephes 2.20 And accordingly the most of our English translations have corners or coasts but the Messiahs wars are not with buildings but with men And therefore by the same metaphore the Princes of Moab are called the corners of it So the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes which in the text are called corners and the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains or Leaders whence the Vulg. Latin hath Duces the Dukes so Luther and Piscator and the Low Dutch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both wayes And thus according to our Translators the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies principality and a beginning signifies also a corner as where they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel knit at the four corners Acts 10. v. 11. Acts 10.11 which Pagnin renders Quatuor initiis at the four beginnings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turnd He shall smite is properly he shall smite thorow and so it is rendred in the eighth verse of this Chapter He shall pierce them thorow with his arrows and here also in the margent So Arias Montanus and Pagnin so Diodati and Ainsworth Howbeit because the word is used both wayes I shall also speak of it in both senses What was here foretold was accomplished in the history by David the type of the Messiah who smote Moab 2 Sam. 8.2 What reason is there why the Lord 1. Smites the Princes of Moab 2. Why he smites them thorow 1. There is reason why the Lord smites them viz. Because they were enemies deadly enemies against Jacob and Israel 1. Enemies they were against Jacob but deadly enemies against Israel For Israel is the Church increasing with the increases and strength of God Col. 2.19 And therefore as the seed of God increaseth and thrives in us so doth Satans opposition increase also Whence we read in the Parable Mat. 13.26 That when the blade sprang up and brought forth fruit then appeared the Tares also And therefore Numb 23.7 Balac King of Moab saith to Balaam as he reports his words Come curse me Jacob and defie Israel which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balac desires curses against Jacob but cursings and bannings overcursings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supermaledictiones cursings over and over against Israel But why does Balac rage and inveigh more against Israel then against Jacob were not Israel and Jacob one and the same people T is true they were so but different degrees of the same people In the name of Israel is understood a perfect man one who prevails with God And therefore by how much the more strong and powerful he is by so much the more vehement impetuous opposition he may expect While a man is only as Jacob imployed only in inferiour actions and as yet weak for so Jacob is a figure of the Church in its weakness as Israel in its strength
7.14 Mat. 6.10 Wherefore be couragious O ye faithfull Israelites who march against your spiritual enemies ye have the promise of the Lord of hosts that ye shall eat up all the peoples which the Lord your God is giving to you Hearken not to the faint-hearted and unbelieving Spies who say that the people are greater and taller then ye are and that ye are as Grashoppers or rather as Locusts Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your own eyes and in the peoples eyes Numb 13.33 Let them not discourage or rather melt your heart Why should that significant metaphore be obscured and lost by mis-translation whereof the Spirit of God makes use as taken either from Ice resolved into water Josh 7.5 or from Wax melted Psal 22.15 Unbelief and fear soften and melt the heart which is strengthened by belief and courage Gen. 45.26 Psal 27.13 14. Believe the faithful and valiant Spies and witnesses of God Jehoshua the Lord the Saviour and Caleb the hearty and couragious man according to the heart of God these will assure us that we are well able to overcome and eat up the peoples For so they say Numb 14.9 Fear not ye the people of the land for they are bread for us If we be thus strong in the Lord the Lord will strengthen us Psal 31.24 and the Lord Jesus will take away the sin John 1.29 and the wicked shall perish and the enemies of the Lord shall be as the pretiousness of Lambs they shall consume into smoke Psalm 37.20 For so the Altar of Christs patience consumes and eats up the Sacrifices Therefore the Altar is called Ariel that is the Lion of God Ezech. 43.16 which devours the flesh of sin which is laid upon it And thus the spiritual enemies of the Lord and his people are consumed by the fire and spirit of love burning on the Altar the patience of Jesus Christ So the Prophet prayes Consume in wrath consume and let them not be He prayes against the sinnes not the persons of his enemies for ver 11. he had prayed slay them not He prayes that the Lord would consume the iniquity that it might not be For should he pray here against the sinners that they should not be how could he pray for them in the words next following Let them know that the Lord ruleth in Jacob and to the ends of the earth And to shew that what he had said is worth our consideration he adds Selah Which imports the suppressing of our earthly thoughts and raising up our heavenly meditations like that Psal 9.16 Higgaion or medidation Selah Even so O Lord impower us by thy mortifying spirit Rom. 8.13 which may kill eat up and consume all the wicked populacy all the seven nations the deadly sins which will otherwise eat up and consume us And quicken us unto the life of thee our God through the spirit of life which is in Christ Jesus our Lord. Gods request unto his People SER. XV. OR Gods Petition of Right SERMON XV. Deuteronomie 10. ver 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good SOme of these words are otherwise to be rendred as I shall shew in the particular handling of them Meantime we may know that they contain a summary comprehension These words are a summary comprehension of the peopses duty to their God inferred from the consideration of his goodness in renewing the Law continuance of the Priesthood and adding thereto the Levites Whence the words before us are deduced as a conclusion The 1. And is here collective as gathering all the promises together conclusive and illative as inferring from those promises Israels obedience and very emphatical as often elsewhere If for our better understanding of these words we take in the two following verses which depend upon the two former we shall finde that this Paragraph hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Request or Desire 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendring of a reason for that Desire and Request In the former which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Request and Desire is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing desired and requested and the end why it is requested and desired 1. The thing desired and requested is either the peoples holy affections or the sutable effects issuing from them Their holy affections are either the holy fear of the Lord whose effect is walking in all his wayes Or the holy and intire love of God whose effect is serving him with all the heart and with all the soul The common effect of both these holy affections is keeping Gods Commandements and Statutes 2. The End aimed at in all this is either Cujus as they call it for which the request is made that is for good or Cui for whose sake and for whose benefit this duty unto God is requested for thee 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason of this Request and Desire is either negative implicitly set down not that the Lord needs thee O Israel or any thing of thine For behold the Heavens and the Heavens of Heavens are the Lords thy Gods the earth also with all that therein is 2. Positive and express the affection of God toward the holy Fathers only the Lord did cleave unto thy Fathers to love them Deut. 10. v. 16. out of which he chose their children above all other people Which was the special grace of Christ toward his Church Ephes 1.3 4 5. Ye perceive by this Analyse that the Text is Oratio argumentosa a speech full of Arguments and may afford manifold Axioms of greatest regard But I have elsewhere spoken to diverse of them The divine Axiomes contained in these words are either 1. Gods Requests unto his people or 2. Gods Requesting these of them or his servant Moses Requiring of them or the ends why the Lord requests and Moses requires these of Israel Gods Requests are that 1. Israel fear the Lord their God 2. That Israel walk in all his wayes 3. That Israel love him 4. That Israel serve the Lord their God with all their heart and with all their soul 5. That Israel keep the Commandements of the Lord and his Statutes 6. The Lord requires all these of Israel 7. Moses requstes or commands all these this day 8. The Lord requests nothing more nor does Moses require any thing more of Israel but these 9. For what end doth the Lord request or Moses require these of thee O Israel but for good and to thee O Israel I intend not to treat of all these having spoken to many of them upon their Texts of Scripture Wherefore I shall waive the Press handling of what I have formerly
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein