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
of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hieâ—archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 â—phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true Dâ—â—agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves
Diodati Pagnin Ainsworth and Piscator render the words he shall return from the warfare of the service Arias Montanus Revertetur ab exercitu he shall return from the army And so no doubt the words properly signifie not waiting as ours turn them Whereby the metaphore chosen by the holy Spirit is waived neglected and lost The reason why this service of God is called a warfare he who desires to draw near and cleave unto God will easily understand when he shall finde the law of his members warring against the law of his minde When he shall perceive that the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in the evil one 1 John 5. v. 19. Ephes 6. v. 12. who goes about seeking whom he may drink up When he shall consider that he must wrestle with Principalities and Powers with the Rulers of the darkness of this world with spiritual wickedness or rather the spirituallies of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high places There 's no word answers to places The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Such a service of God may well be term'd a warfare 1. The service of the Levites about the Tabernacle of meeting was a laborious service It s called in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the greatest pains and toyl that men undergo in peaceable times the labours of the ground in plowing sowing harrowing fallowing twifallowing trifallowing c. and this yearly Nam redit agricolis labor actùs in orbem The Plowmans labour turns round every year It s the greatest labour and pains that men can undertake in troublesome times therefore it s called warfare in the text It contains in it self compendiously all evil And therefore war is called evil as the sum of all evils Esay 45.7 The principal labour of the Levite was bearing the burden of the Tabernacle Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites the Gershonites and the Merarites Numb 4. which they must take up and bear so often as the Camp removed Mysticè Such is the labour of the spiritual Levite in the greater and better Tabernacle Hebr. 9.11 He has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great labour and toyl about a worldly Tabernacle of earthly minded men He breaks up the fallow grounds the earthly hearts of men which have long lien lay He sowes the feed of the Word which the fowles of the air the evil spirits devour Matth. 13.4 with 19. The Sun of persecution scorcheth it v. 5.6 with 20.21 The thorny cares choak it v. 7. with 22. And it is well if one fourth part of the soyl prove good and fruitful v. 8. with 23. So that the most part of his labour is quite lost and he spends his strength in vain Hence it is that the spiritual Levite is compared to the laborious Ox Deut. 25.4 1 Cor. 9.9 10. He treads out the corn he separates the pure grain from the husk he brings forth the Spirit out of the Letter So that great increase is by the strength of the Ox Pro. 14.4 Yet too often the mouth of the laborious Ox is muzled contrary to the command of God 1 Cor. 9.9 by sensual brutish earthly-minded men But the greatest labour of the spiritual Levit is the bearing of the Tabernacle and the parts of it even that spiritual Tabernacle wherein Christ dwels John 1.14 Of which burden even Moses and he a Levit complains Deut. 1.9 and elsewhere In this regard the spiritual Levit was figured by the Camel a creature that seems to be made to bear burdens and accordingly he is so ready to bear them that he kneels down that the burden may be laid upon him Of his hair penitential garments were made of old such were those of Eliah and John Baptist Does God take care for Oxen 1 Cor. 9.9 or Camels For our sakes no doubt was that written These are part of the herd called Animalia Dei Gods animals Psal 68.10 Among those beasts Jesus Christ is born Matth. 2. the resigned patient beasts Zech. 2.4 beasts before thee Psal 73.22 made to bear the burdens of the weak ones their many frailties and infirmities their murmurings and repinings their contumacies and obstinacies while meantime in great patience and long-suffering they endeavour their repentance and amendment of life 2. Note here a great difference between the temperal and spiritual warfare 1. In the temporal the enemies are outward In the spiritual they are inward according to the former Kings go out to battel 1 Chron. 20.1 According to the latter the Levites go in to war the warfare of the service Numb 8.24 2. The Prophet Esay gives us another difference For every battle of the warriour is with confused noise and garments rolled in bloods But this with burning and smell of fire as in the battle of Gideon against the Midianites Esay 9.5 which was not managed by might or by power but by Gods Spirit which is as fire So that when that light and fire appears all the divided judgements so the Midianites signifie fall foul one upon another and Gideon who breaks and treads under the sin as his name signifies obtains a glorious victory O that unto us that childe were born that unto us that son were given who may make good his great name in us according to the following words 3. Men engage themselves in outward wars to satisfie the policies lusts ambition revenge and covetousness of the worldly Potentates Delirant Reges Plectuntur Achivi Ahab was ambitious and covetous and for the satisfaction of his lusts all Israel mst be scattered on the hills 1 Kings 22.17 But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ he entangleth not himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.4 O ye Levites these things belong unto you saith the Lord v. 24. if we cleave unto the Lord as we all profess our selves to do and it is the business which the name it self imports how can we adhere unto any creature which may intervene and hinder our immediate union and cleaving unto him 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle of meeting There seems some jarring between Numb 4. and this place Numb 8. For in the former place the time of the Levites warfare begins at thirty years of age But here Numb 8. their warfare begins five years sooner viz. at the twenty fifth year of their age The reconciliation is easie according to Rabbi Solomon and others who follow him That whereas the Levites warfare consisted of two parts whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office This was the first part of their warfare which continued from the twenty fifth year of their age until they were thirty years old At that age
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
is most true Every good giving James 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every perfect gift is from above descending from the Father of lights James 1.17 1. By way of application I cannot here omit what Origen Procopius and Eusebius observe concerning this Star and Scepter that by the Star was intended the Divinity of Christ by the scepter his humanity and in the LXX instead of a Scepter shall arise out of Israel we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man shall arise out of Israel And the Star stood over him Matth. 2.9 as the holy Spirit in form of a Dove coming upon him Mat. 3.16 We read of many prodigious and presaging lights appearing before or at the births of some who proved eminent persons but nor any one nor all are comparable unto that great light that day-star which enlightens every man coming into the world John 1.9 Whom the Father gives for a light unto the Gentiles and to be his salvation unto the end of the earth Luke 2. v. 32. Esay 49.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light for the revealing and uncovering of the Gentiles who were enveloped and hidden in darkness Luke 2.32 as indeed we all are until the divine light shine unto us But however this observation be ingenious and there be a truth in the thing yet not in the word as being grounded on the LXX which turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man whereas the Hebrew word hath no such signification and therefore Symmachus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scepter as indeed it signifies 2. Note here the rise growth and increase of Christs kingdom in us from Jacob to Israel from a star to a scepter from light to strength Jacob is a type of the weak Church For a figure of this Jacob took his brother by the heel but was so weak that he could not hold him Gen. 25. Who shall remain unto Jacob Amos 7. v. 5. if thou increase the famine for he is small or little Amos 7.2.5 Israel is the strong Church the Church prevailing with God according to the etymologie of that name which the Angel gives him Gen. 32.8 Thy name shall be no more called Jacob but Israel Gen. 32. v. 28. For thou hast been a Prince with God and men and hast prevailed 3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom light strength light in the star and strength in the scepter These ye have together Psal 43.2 Thou art the God of my strength O send out thy light And 84.11 The Lord is a Sun and a Shield And 132.17 The horn or strength of David and the Lamp or light of his Anointed which Zachary understood of Christ Luke 1.69 Thus S. Paul calls Christ the power of God and the wisdom of God 1 Cor. 1.24 Both which are sometimes woven into one Phrase as when Christ is called the Sun and compared to a Gyant or strong man to run his course Psal 19. And he appears to S. John as the Sun shining in his strength Revel 1.16 And S. Paul coucheth both as closely when Rom. 13.12 he exhorts us to put on the Armour of light which in the next words he varies Put on saith he the Lord Jesus Christ v. 14. as the same thing Hitherto we have considered the two former Axioms 1. A part 2. Compared one with other In the same method let us proceed in handling the two following Whereof the former is That Scepter shall smite the Corners of Moab Wherein we have this Kings administration and government of his kingdom in subduing the enemies of it in particular the Moabites Wherein we must inquire 1. What are the corners of Moab 2. What it is to smite the corners of Moab 1. What are the corners of Moab Moab is here compared unto a building whereof the great strength lies in the corners as in Gods building which is his Church 1 Cor. 2.9 Christ is the chief corner stone Ephes 2.20 And accordingly the most of our English translations have corners or coasts but the Messiahs wars are not with buildings but with men And therefore by the same metaphore the Princes of Moab are called the corners of it So the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes which in the text are called corners and the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains or Leaders whence the Vulg. Latin hath Duces the Dukes so Luther and Piscator and the Low Dutch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both wayes And thus according to our Translators the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies principality and a beginning signifies also a corner as where they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel knit at the four corners Acts 10. v. 11. Acts 10.11 which Pagnin renders Quatuor initiis at the four beginnings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turnd He shall smite is properly he shall smite thorow and so it is rendred in the eighth verse of this Chapter He shall pierce them thorow with his arrows and here also in the margent So Arias Montanus and Pagnin so Diodati and Ainsworth Howbeit because the word is used both wayes I shall also speak of it in both senses What was here foretold was accomplished in the history by David the type of the Messiah who smote Moab 2 Sam. 8.2 What reason is there why the Lord 1. Smites the Princes of Moab 2. Why he smites them thorow 1. There is reason why the Lord smites them viz. Because they were enemies deadly enemies against Jacob and Israel 1. Enemies they were against Jacob but deadly enemies against Israel For Israel is the Church increasing with the increases and strength of God Col. 2.19 And therefore as the seed of God increaseth and thrives in us so doth Satans opposition increase also Whence we read in the Parable Mat. 13.26 That when the blade sprang up and brought forth fruit then appeared the Tares also And therefore Numb 23.7 Balac King of Moab saith to Balaam as he reports his words Come curse me Jacob and defie Israel which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balac desires curses against Jacob but cursings and bannings overcursings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supermaledictiones cursings over and over against Israel But why does Balac rage and inveigh more against Israel then against Jacob were not Israel and Jacob one and the same people T is true they were so but different degrees of the same people In the name of Israel is understood a perfect man one who prevails with God And therefore by how much the more strong and powerful he is by so much the more vehement impetuous opposition he may expect While a man is only as Jacob imployed only in inferiour actions and as yet weak for so Jacob is a figure of the Church in its weakness as Israel in its strength
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
Schoolmaster Gal. 3.24 Meantime he who is just let him be just still There are degrees of Justice and righteousness as hath been shewen And let us know that it becomes us to fulfil all righteousness Matth. 3.15 And let us pray for that Just and Perfect One who works all our works in us Esay 26. that as he hath begun a good work in us so that he will throughly perfect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the day of Jesus Christ Phil. 1.6 Even so come Lord Jesus Revel 22.20 Contrary Principles Mutual impediments SER. 19. SERMON XIX Gal. 5. ver 17. The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary one to the other so that ye cannot do the things that ye would THere are in the holy Scriptures many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as S. Peter said were in his Brother Pauls Epistles things bard to be understood Which difficulty may arise as from other causes so more especially from 1. Either somewhat in the Scripture it self 2. Or from some defect in us As for the Scripture it self it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 of divine inspiration and dictated unto the Pen-men of it by the holy Ghost and therefore while yet we are in the fall there must be a great disproportion between it and us This obscurity is much encreased by mistakes and oversights in translation as also by imposing upon the Scriptures false glosses and mis-interpretations as the Philistines stopt the Wells Gen. 26. so that men cannot as otherwise they might with joy draw water of life out of the Wells of Salvation 2. The difficulty may proceed from some defect in us as being yet unconverted and averse from God and his wayes according to that of Dan. 9.13 We have not turned from our iniquities that we might understand the truth And therefore S. Paul was sent to open mens eyes to turn them from darkness to light c. Acts 26.18 And for this purpose it is a good old prayer I know no new one better and it may be ours for advance of our present business Lighten our darkness we beseech thee O Lord The Text in the Greek speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render as I have showen how truly we shall then understand when we finde how unsuitable this Translation is to the will of God revealed in his Word Obedience is that Mother-grace Genetrix omnium virtutum as Hierom calls it that which brings forth all other vertues that which sets the eye to see the ear to hear the heart to think the memory to record the mouth to speak the foot to walk the hand to work the whole man to do that and only that which is conformable to the will of God When such holy desires arise in the heart from the Spirit of God then a contrary desire ariseth also from the flesh according to what the Apostle saith Rom. 7.21 When I will doe good evill is present with me And my Text among diverse other perverted Scriptures is wont to be alleadged against obedience unto the will of God so that this Mother-grace cannot bring forth the fruites of the spirit because the children are come to the birth and there is no strength to bring forth Before we come to the particular handling of these words let us analyse them or as much of them as will make up a compleate sense and thereby we shall see what the words so read in our last Translation will amount unto The Apostle having propounded the law of neighbourly love ver 14. which they transgressed ver 15. The Apostle ver 16. propounds an expedient for removal of it an exhortation to walk in the spirit which exhortation he enforces by this motive If ye walk in the spirit ye shall not fullfill the lusts of the flesh This consequence he proves from the nature of Adverse contraries which naturally expell one the other For ver 17. the flesh lusts against the spirit and the spirit lusts against the flesh and these are contrary the one to the other The effect of these contraries fighting one with the other is here concluded according to this translation a downright contradiction to what the Apostle before had exhorted unto He exhorted them to walk in the spirit and told them that so doing they should not fullfill the lusts of the flesh Which spirit and flesh so contending it comes to pass that ye cannot do the things which ye would that is ye would walk in the spirit that ye might not fullfill the lusts of the flesh but this ye cannot do Which yet he had exhorted them unto in the words before Nor will the marginal reading fulfill not help this For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be part of the exhortation fulfill not or a motive thereunto ye shall not fulfill the conclusion will be the same The absurdity of this reasoning will appear if ye shall conceive a Commander in the war to lead up his men and exhort them to be valiant and take a Fort and promise them a great reward if they take it as Caleb promised that he who should subdue Kiriath-Sepher and take it to him he would give Achsah his daughter to wife Josh 15.16 Yea suppose that this Commander should adde threatnings even death it self in case this Fort were not taken by them according to that if ye walk after the flesh ye shall die Rom. 8.13 Yet now suppose that this Commander after all this exhortation and motives should in the winding up of his speach say expreslly This Fort is impregnable it 's impossible to win it ye cannot take it Truly a man would think such a Commander little other then a Fool and his Soldiers no wiser if they should storm the Fort and hope to carry it upon no better reasons than these are Yet indeed the case is the same if not worse Walk in the Spirit and ye shall not fulfill the lusts of the flesh for the flesh lusts against the Spirit and the Spirit lusts against the flesh that ye cannot do the things that ye would Wherefore since it is most unreasonable to think that the Apostle being taught by the Spirit of God would reason so absurdly let us enquire into the true meaning of the words which cannot be done unless we render them otherwise as thus Walk in the Spirit and ye shall not fulfill the lusts of the flesh For the flesh lusteth against the Spirit But the Spirit lusteth against the flesh but these are contrary one to other that ye may not do the things that ye would According to the judgment of the best Critick that I know these words These are contrary the one to the other are to be put in a parenthesis and then from the lusting of the Spirit will follow that ye may not do the things of the flesh which ye would do But what difference is there between this Translation and the other 1. In
death Others will have not only the sin but the guilt also and punishment of sin here to be understood So Aquinas Lastly others will have concupiscence to be meant here which is called according to the Apostle Peccatum peccans Rom. 7.13.17 so S. Augustine Where ever there is such difference in opinion it s very likely the truth is hid and not certainly known And truly they have much ado to make any of these agree with the business in hand 2. What is it to have no sin what else but either to deny that they have committed sin as our Apostle varies the phrase ver 10. If we say we have not sinned Or to deny that they are the cause of the sin committed but either God himself that he made them so or that he is the Author of sin a vain imagination Psal 21.11 or they lay the blame upon nature but falso de natura sua conqueritur humanum genus mankinde falsely complains of their nature saith one of the Antients Or upon the Devil but he can make no man to sin unless he be willing of himself Or upon the Heavens but they act not upon the soul or will which is the original of sin But almost all make Adam the Archplagiary who hath brought us all into bondage If this were true how could the Apostle charge the Romans that they had yielded their members servants to uncleanness and to iniquity Rom. 6.19 It remains therefore that the man hath none to accuse of his sin but himself 3. But the main doubt is yet behinde who are here to be understood by we in the Text Or first rather who are not here to be understood surely not the Apostle S. John nor his fellow Apostles Why They saw God and Christ v. 1.3 which without holiness cannot be Hebr. 12.14 Yea which cannot be without purity of heart Matth. 5.8 For sin and darkness blindes the eyes of sinners and disobedient men Therefore had S. John and his fellow Apostles been of this number who are here comprehended under we in the text they had not seen God as he saith expresly they had 2. S. John and his fellow Apostles had fellowship with God and Christ which they who sin cannot have For what communion hath light with darkness 2 Cor. 6.14 Yea this he himself disclaims v. 6. If we say we have fellowship with him and walk in darkness we lye and do not the truth 3. As he is so are we in this world saith S. John of himself and fellow Apostles 1 John 4.17 But assuredly God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all sinne and therefore they by and through him 4. But can it be more plain you 'l say S. John saith If we say we have no sin we deceive our selves c. Take the words in their latitude yet they take not away the possibility of not sinning But come we to enquire who are here meant by we when the Apostle saith if we say we have no sin c. The speech is directed expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the little children 1 John 2.1 But if we say so saith S. John who had communion with the Father and with his Son Jesus Christ It is true But we is taken sometimes Collectivè as including all and every one sometime Hortativè with exception of some according to that figure which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when he who teacheth reproves exhorts c. puts himself into the number of those whom he teaches reproves exhorts c. And so it is taken here Is it not ordinary for Masters of families Tutours or other Governours to speak thus to those under their charge we must leave off this drunkenness this gluttony this idleness c. though the Governours themselves be not guilty of any of these sins It is true you 'l say But does the Scripture speak so you shall judge What think you of S. James Chap. 3.9 With the tongue saith he we bless God and therewithal curse we men What think you Did S. James an Apostle of singular and eminent piety did he curse men If ye doubt of S. James what think you of Nehemiah His example I doubt not will satisfie any reasonable man Nehem. 5.10 I pray you saith he let us leave off this usury Did Nehemiah think you burden the poor people with usury Will you hear him speak for himself v. 7.8 I was very angry when I heard the peoples cry and their words Nehem. 5. v. 7. and I thought in my minde or my heart took counsel in me and I rebuked the Princes c. And I said we according to our ability have redeemed our brethren the Jewes which were sold unto the Heathen will you sell them again I pray you saith he let us leave off this usury or remit this burden Nehemiah useth the same figure Chap. 13.23 27. But cannot this speech be true of S. John and his fellow Apostles in any sense Yes no doubt in some sense it may be spoken truly by S. John and all the holy Apostles and most eminent Saints of God that if they say they have no sin they deceive themselves c. when we understand having sin largely For there is no doubt but S. John and the rest of the holy Apostles and best Saints of God had sinned sometime in the whole course of their life For the Apostle speaks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All have sinned and are come short of the glory of God Rom. 3.23 Nor do I doubt but the words may so be here understood And therefore what he saith in the text If we say we have no sin c. he varies and explains what he means v. 10. if we say we have not sinned we make him a lyar c. But to say as some have done that the most holy men and women that ever were or are sin in every thing they do or think or speak and that daily and hourly is an assertion most false and ridiculous and most derogatory from the power of Gods holy Spirit in them nor can it be proved by any divine testimony in the holy Word of God It were a strange madness that admitted of no Lucidū inter vallū A strange sinful life and that in the Saints of God that in no part of time they shall be without sin How then I marvail do they come to be Saints Sure I am it s said of Job in all this Job sinned not and again in all this Job sinned not c. To say nothing of Abraham Isaac Jacob Joseph David Josiah Zachary and Elizabeth c. What reason is there that almost universally both the antient and later Writers out of this place especially plead in good earnest for sin and say that it is impossible but that we must have sin Yea there is a Canon in Concilio Milevitano that concludes down-right from this place That we must have sin Yea and whereas Tertullian and after him Carthusian