Scripture useth this phrase as many other for modesty sake As the Jews speaking before children they call a Swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing lest the children by hearing it named should lust after it Yea the holy Spirit not only clothes the uncomely parts with more abundant comeliness of words but also imposeth on the Thigh a more venerable respect in that it s made a symbolum and token of Life and Truth for Abraham adjured his servant Gen. 24.2 3. and 47.29 Jacob his son Joseph by causing them to put their hands under their Thighs when they sware whence Christ was to descend according to the flesh who is the eternal life 1 John 5.20 and essential truth John 14.6 And therefore the Prophet foretels that he who should swear on earth should swear by the God Amen or Christ the Truth Esay 65.16 And that oath which Abraham imposed on Eliezer Gods helper 1 Cor. 3.9 a figure of John the Baptist who was to make ready a people prepared for the Lord Luke 1.17 even a Spouse for Christ the true spiritual Isaac That oath was taken by the Lord God of heaven through the mediation of Christ Gen. 24.2 3. by putting his hand under his Thigh out of which according to the flesh the Messiah was to come And so much the Chald Paraphrast there speaks expresly Thou shalt swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of the Lord by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word John 1.1 The God of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.14 which could not but be done with great reverence Howbeit Jacob after his victory over the Angel halted on his Thigh Gen. 32.31 whereby may be mystically implyed that however he himself had obtained a solid victory over the Angel yet his posterity who proceeded out of his Thigh should in lege claudicare halt in their obedience unto the holy Law of God As although Christ brake the head of the Serpent yet the Serpent prevailed against the heel of his mystical Body And would God it were not too truly performed in these dregs of time when the Serpentine brood a sort of people who call themselves Ranters who pretend to the height of Christian piety yet break all that boundary wherewith God and Nature hath inclosed certain secret actions and words and lay all civility modesty sober orderly and venerable behaviour quite waste O thou that art called Jacob are these his doings Mic. 2.7 O that it were well considered by those whom it most concerns that For these things the wrath of God cometh upon the children of disobedience Ephes 5.6 As for us who are the Surrogatus Israel called the Israel of God Gal. 6.16 let us not halt as weak Jacob but be strong as Israel let us make up and repair the breach of modesty sobriety chast decent and orderly conversation Esay 58.12 And so far be it from us that we should act any uncleannesse that Let not so much as the name of it be heard amongst us as becometh Saints Ephes 5.3 Fortior est qui se quà m qui fortissima vincit Maenia He who ruleth his own spirit is better then he who takes a City Prov. 16.32 What though thou yet be weak Thy strength is not thine own Be strong in thy God When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thigh-bone of Jacob was put out of joynt Gen. 32.25 then he was called Israel So that it s no contradiction When I am weak then I am strong 2 Cor. 12.10 The more they afflicted them Exod. 1. Ver. 12. the more they multiplyed and grew Is not the Hebrew here proper enough and the English answerable thereunto altogether as good which sounds thus word for word As they afflicted them so they multiplied and so they brake forth For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to break forth as water which bears down all Dams and Banks made to keep it in as the waters of Noah's flood overturned the earth Job 12.15 Or it may signifie the great increase of children as the Lord makes promise unto Jacob Gen. 28.14 Thou shalt break forth to the West and to the East to the North and to the South and great increase of goods Gen. 30.30 So Satan saith of Job that his cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaks forth in the land And the enemies here of Gods people afflict them and as they afflict them so the Lord multiplies them and they brake forth in increase of children and increase of strength as the Psalmist commemorates both Psal 105.24 He increased his people exceedingly and made them stronger then their enemies And herein Israel according to the flesh and their enemies and their support and defence maugre all their opposition prefigure the Israel of God and their spiritual enemies and the grace and strength of God supporting them As the waters of Noe brake forth so was the Ark supported And the Lord saith that his peoples afflictions are as the waters of Noe. And as their enemies Mich. 7.19 the true Egyptians increase and break forth so doth the spiritual Israel also For so the Lord saith to his Church Thou shalt break forth on the right hand and on the left and thy seed shall inherit the Gentiles and make the desolate Cities to be inhabited Esay 54.3.9 And which may be a spiritual commentary on the words before us As the sufferings of Christ analogical to those he suffered such as we suffer for his sake such as he accounts as done unto himself Acts 9.5 As these sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1.5 Wherefore droop not despair not O thou Israel of God! It is true the Egyptian burdens are great but Israel is strong and like a Palm tree Psal 92.12 which growes against the weight that is laid upon it Be strong and expect and pray for the stronger one Luke 11.22 Cum duplicantur latores venit Moses saith the Proverb When the tale of the Bricks is doubled then comes the spiritual Moses Be strong and he shall strengthen your heart all ye who put your trust in the Lord Psal 31.24 And she called his name Moses And she said because I drew him out of the water Here Pharaohs Daughter gives a genuin Etymology of Moses's name not because he was drawn Exod. 2. Ver. 10. but because I drew him out of the water Which was well if the Translators would have let it alone But they put in the margent as an etymon of Moses's name That is Drawn out But so the child had not been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawn out But the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is active and signifies drawing or him who draweth Pharaohs Daughter thereby prophesying at unawares what Moses should do His Parents at his circumcision had given him another name which saith Clem. Alex. lib. 1. Strom. was Joachim the Resurrection of the Lord as hereby presaging that
as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o◠a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our
fire to sit down and wait upon the heavens for light The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots Chap. 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye who kindle a fire who compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled This shall ye have of my hand ye shall lie down in sorrow 2. The Scripture is not so plain perspicuous and easie as some conceive it to be No no For though I dare not say with S. Hierom that Nullus apex vatat mysterio thre is not a tittle without a mystery yet well may I complain with that Father That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it and when they are known perhaps some of them are little better then mysteries of iniquity yet some notwithstanding entertain so poor a conceit of the most mystical art of life that it may be gain'd extempore The daily experience of this makes me often renew this complaint That men who can thrive at no Trade Repentè sic Theologi prodire suddenly turn absolute Divines Postquam omnis res Janum Ad medium fracta est aliena negotia curant Excussi propriis Broken men make themselves whole again by the cure of other mens souls who have had but little care of their own souls or bodies or estates 3. Yea hence it followes that it is no dishonour as some think it to be to discover a mystical spiritual and all egorical sense of the holy Scriptures both of the Law and of the Gospel Nay rather Magna gloria est sequi Dominum It s a great glory to follow the Lord who by Moses and the Prophets in this Scheme speaks unto us And our Lord Jesus Mark 4.34 spake not without a parable unto the multitude And his Apostles writings are full of them and discoveries of them And who is there of all the Fathers who hath not used them And shall it be a discredit unto the children to imitate their fathers Will not the dishonour rather fall on them who adhere only to the Letter yet hold themselves to be stewards of the mysteries of God 1 Cor. 4.1 when yet they declare only the letter and history of the Scripture which every one already knowes to whom they speak To such as these our Lord spake Luke 24. v. 26 27. when he said O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and so Vulg. Latin Munster and Castellio to enter into his glory And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Had these things been meerly literal and historical what need had there been of exposition But because they were mystical and they understood them not therefore he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as understood not spiritual things as the Apostle useth that word in that sense Gal. 3.1 As I may hereafter shew if the Lord will 2. The Kohathites must not go in to see when the holiness or holy things are covered There is reason enough for this if we alleage the Lords prohibition he hath for bidden them to go in to see But there is reason also for the Lords prohibition in regard 1. of the secrets covered as hath been shewen and 2. in regard of the persons 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself who reveals and conceals his secrets and 2. in regard of the Kohathites themselves who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unqualified for the sight of divine mysteries and 3. in regard of those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons initiated and fit to see and know them The great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispenser of secrets he hides them from the wise and prudent and reveals them unto babes and the reason follows even so Father for so it seemed good unto thee Hoc videlicet ostendens quod injustum esse non potest quod Justo placet shewing thus much that it cannot be unjust that pleaseth the just God saith S. Gregory And his justice will appear from the consideration of the unqualified and qualified persons 1. The Kohathites prefigured men in their natural or animalish condition also such as are under the Law In both which regards they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fit to see the holy things covered 1. The Kohathites prefigured men in their natural condition who are not capable of the things of Gods Spirit 1 Cor. 2.14 And therefore the Kohathites have their name from stupidity and dulness 2. These Levites represented such as are under the Law and the holy truths of the Gospel were not made known to such but were hid from ages and generations Col. 1.26 These were commanded to keep out and not come in to see To them who are without all things are in parables and not plainly revealed Mat. 4.11 And as it is just with God to exclude those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unqualified persons so just it is also with him yea and his gracious act to reveal his secrets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to qualified persons initiated and sitted to receive them For so God gives to the man that is good in his sight wisdom and knowledge Eccles 2.26 But this will some say proves a fatal decree of biding the holy truths of God from some and revealing them to others As our Lord seems to say expresly Matth. 13.11 To you it is given to know the mystery of the kingdom of God but to them it is not given Holy Chrysostâ—me will not admit of any such collection His words are these on Matth. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance and casualty but that he might shew that evil men are the cause of their own evils and that the knowledge of divine mysteries is the gift of God But this seems hard measure and at least an unkinde exclusion of the Kohathites men in their natural estate and such as are under the Law that they should not be admitted to see the boly things Not so for God is the God of order and in all ages the Law and the legal services and the Ministers of the Law are in order to the Gospel according to the Apostle 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you c. Besides although they know not the secrets and holy things of God yet some things are so plain that they
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done and he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
understand the place of venial sin Lyra will have it to be understood of mortal sin also Yea S. Austin will have the place understood of virgins and those who live the most blameless life yea of all Christians Bonaventure saith that no man knowes that he has no sin but by the revelation of Gods Spirit I will not doubt but many of these were pious learned and good men insomuch as Alexander Hales said of his Scholar Bonaventure Profectò puto in Domino Boneventura Adamum non peccasse I think that Adam sinned not in Master Bonaventure Nor do I doubt but that they all or the most of them fought the good fight of faith But I doubt whether many of them had laid hold upon the eternal life so far as to have attained unto the dispensation of the Spirit And therefore we may beleive that they speake many of them their own experiences and found daily temptations from without and corruptions within That which the Philosopher spake touching the authorities of others brought against him give me leave once more to use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though all these be my friends it s an holy thing to honour the truth before them That we may the better understand this we must know that sin against God is considerable according to the three dispensasions of the Father Son and Spirit As to the first of these Man by his fall is become far estranged from his God deeply revolted and at a great distance from him For so God is a Spirit and spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return or be reconciled unto God did not the Lord extend mercy love and goodness unto the fallen man were he not in Christ reconciling the world unto himself 2 Cor. 5.19 did he not allure and draw him to himself Joh. 6.44 When therefore God the father by his law so called Psal 40.8 raised up in the fallen man and testifying against him Psal 78.5 Psal 78.5 corrects him informes and instructs him to amendment of life and man meantime neglects and respects and opposeth this attraction and drawing of the Father and knowes not or duly considers not that this goodness of God â—eads him to repentance Rom. 2.4 This is the sin against the Father which upon repentance at the teaching of John is forgiven unto men But when now we are by the discipline of the Father brought unto the Son and look on him whom we have pierced who hath suffered for our sins the death of the Cross and he now begins to arm us with the same minde we are yet in great ignorance and weakness as 1 Cor. 2.3 and when he drawes us we draw back when he would we will not The contention is long between the house of David and the house of Saul In many things we offend all Nor can we say that we have no sin until the Spirit be powred from on high until we be born from the dead until death be swallowed up in victory until we have fellowship with the Father and with his Son Jesus Christ Of this progress very much might be spoken which I reserve for a fit opportunity if the Lord shall give it Meantime a few words are enough to the wise Whereas therefore little notice hath been taken and in these dayes much less of the three dispensations and states of men in the Father Son and Spirit that there is a sin against the Father and against the Son those children of the Father who have their sins forgiven them through his Name and are now brought unto the Son and grown so strong in him that they overcome the evil one these at length attain to the old age in the Spirit and experimentally know him who is from the beginning This is that state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without sin Such an estate is possible and attainable through the grace of God and his holy Spirit that men may be without sin All believers yea even they who dissent and agree not unto this truth yet by consequence even they themselves confess it For who is there that does not acknowledge that communion and fellowship with God and Christ is possible which yet cannot be while men walk in darkness Do not all agree that its possible we may be partakers of the divine nature We have the promise of God for it 2 Pet. 1.4 which yet cannot be until we have escaped the corruption that is in the world through lust Do not all the faithful believe this that they are in Chrict and Christ in them Otherwise they are reprobates saith S. Paul 2 Cor. 13.5 Now he who saith he abides in him ought himself so to walk even as he walked 1 John 2.6 and his walking was without sin Do not all believers hope to inherit eternal life This is put upon this condition if ye by the Spirit shall mortifie the deeds of the body ye shall live Rom. 8.13 Is not the Lord Jesus Christ our example for this very end 1 Pet. 2.20 21. They therefore are much to blame who abuse this Scripture which S. John applyes to little children in Christ 1 John 2.1 and extend it even unto all Christians in all their spiritual ages And whereas the Apostle makes use of it to express presumption there are who abuse it to harden men and make them despair even to be saved from their sins It s a Scripture almost in every mans mouth as frequently used or abused rather as any except that which is indeed no part of holy Scripture That the most righteous man that is sins seven times a day They mean Prov. 24.16 which we are taught to sing in the Complaint of a sinner and tell the God of truth an untruth For in the place named there is no mention of falling into sin but into misery and affliction and that not seven times a day but only seven times and what is that to this purpose O beloved How much better were it to enure our selves to such Scriptures in our discourse one with another as might encourage and hearten us toward the subduing of our sins many such Scriptures there are in this Epistle These things I write unto you little children that ye sin not He that saith he abideth in him ought himself so to walk as he walked 1 John 2.6 He that hath this hope purifies himself 1 John 3.3 Faith is the victory that overcomes the world and many the like Thus men are by little and little drawn out of the kingdom of darkness into the light of life whereas such speeches as these In many things we offend all If we say we have no sin c. Though true if rightly used they plunge men more and more in darkness insomuch that they beleive not that they can come out of darkness Job 15.22 Come we to the Second Point Their Reason who so say They who say they have
old whom our Lord calls the Children of the Devill Ioh. 8. dealt with our Lord bringing all false testimonies against him And as they dealt with him they have dealt and yet deal with his followers Rom. 3.8 They declare evidently whose seed they are This discovers the nature of the Serpent he is a slanderer he is a deceiver he is a Supplanter Debort Let no man beguile you of your reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all your labours Col. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to defraud and deprive him that runs a race or strives for Mastery of that reward that is due unto him when he has finished his course The Serpent In malis separat finem à mediis in good things separates the end from the meanes It was his first plot upon our first parents Whereas the Lord had said In the day that thou eatest thereof thou shalt surely die he Subtilly perswades them that though they eat of that Tree yet they should not die and so separates the end from the meanes In bonis separat media à fine in good things he separates the meanes from the end These meanes which the Lord hath ordained as necessary for the obtaining of the everlasting life the Serpent perswades men that the everlasting life may be obtained without them Our Lord saith by the Apostle If we die with him we believe that we shall live with him Rom. 6.8 and 2 Tim. 2.11 12. Nay saith the Serpent Only beleive and thou shalt live He perswades us that we need not die with Christ By this meanes He perswades men that though they continue in their sinnes and uncleannesses yet they shall obtain the everlasting life Thus by his false Apostles he had perswaded the Galatians that they must be circumcised and keep the law and that faith working by love was to no purpose The holy Apostle not ignorant of his devices 2 Cor. 2.11 he tells them Gal. 5.2 8. If they be circumcised Christ shall profit them nothing that neither circumcision availes any thing nor uncircumcision but faith that worketh by love c. Exhort Look to our footing Whereas the Scripture tells us every where that the holy Citie is reserved for those who are holy and righteous and obey the truth Esay 26.12 and that he who Believes not or obeyes not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life Ioh. 3.36 And S. John having described the holy Citie Revel 21. ver 27. he tells us who shall bee excluded from thence and shall not enter into it Whereas our Saviour tells us what the things are that defile a man Math. 15.19.20 Wheras the Scripture tells us all this and many thereupon have believed and endeavoured through the power of the holy Spirit to purge themselves from all these 2 Cor. 7.1 The Serpent fearing lest all men should so do he layes wait at the heel He perswades too many that this is Supervacaneum opus a needless business That Christ has long since wrought the purging of our sins that its impossible to be purged from them that there is a Purgatory hereafter that will cleanse us which indeed must needs follow if their former assertion were true Meanes Keep in the way The Serpent lies in wait by the way side In the way there is no evil occurrence Psal 119.165 Great peace have they who love thy law and they have no stumbling-block The danger is not in the way of Gods Commandements but they have sharpned their tongues like a Serpent They have purposed to overthrow my goings they have spread a Net by the way side Beloved I beseech ye let us consider advisedly and timely the great and imminent hazard and danger of our soules how subtill the Serpent is in striking at the heal at the end of all What great folly what a disparagement and disgrace it will be to be deceived What an irrecoverable loss when we have done all to lose all Have yee suffered so many things in vaine if it be yet in vaine Gal. 3. Take heed of the iniquity of our heels Psal 49.6 The Prophet propounds this as a riddle to mankinde after a long preface in the words before Why should I feare in the evill day that is what then can terrifie me What then can make me secure In the great day of recompense both of good and evill An hard Problem and that which concernes us all and every soul The Prophet answers it That which will make me fear is 1. Not povertie The Judge is not corrupted with gifts It is 2. Not a low condition and state of life God is no respecter of Persons It is 3. Not the malice either of Advocates or witnesses The Judge with whom we have to do knowes the hearts of all men It is 4. Not the power of adversaries The Judge fears no man What is it what else but the iniquity of my heeles the iniquity that continues with me till the end of my dayes If that continue with me in that day it will be impossible to escape On the contrary what can make us secure and fearless in that day not riches not nobility not diligence of Advocates not power of friends what else but faith in Christ and the obedience of faith What else but perseverance in holiness What else but a pure heart whereby we may see God This comforted Hezekiah 2 King 20.3 This also will comfort us By this we shall then break the Serpents Head when he goes about to bruise our Heel Genesis 3.22 ANd the Lord God said Behold the man is become as one of us knowing good and evill Most men commonly understand these words Ironically The man is become as one of Us as upbrayding unto man Satans lying Speech ver 5. Ye shall be as Gods knowing good and Evill So Vatablus Piscator Diodate The Glosse of the French Bible and others But whether it be safe to attribute unto the most gratious and mercifull God so tart an ironie I leave it to the consideration of Godly men Surely such a kind of Mockery might seem to savour of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the good God rejoyced at the miserable mans calamity who yet fell thereinto not of himself not simply out of pride or reflexion upon himselfe and his own excellency as the Angels are said to have fallen and therefore God laid not hold on them Hebr. 2.26 but man fell not without a Tempter but was overreached by the crafty false perswasion of the Serpent more subtil then any beast of the field by which subtilty he beguiled Eve 2 Cor. 11. And therefore the mercifull God pitied the deceived man promised him victory over the Tempter ver 15. confirmed his blessing to the woman ver 20. That she should be the Mother of all those who live the naturall life and of all those also who live the Spiritual life yea the mother of Christ himselfe He clothed them with skins of dead beasts figuring
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
Childe hee 'l complain to his Father though he the poorest and meanest subject It is a duty that children never live to out-grow a debt that they can never fully pay though they be ever paying it as it is said of the childe sequiturque patrem non passibus aequis The thankfull childe follows his father but with unequal steps Now since the Obligation is so great the greater is their sin who 1. in opinion or 2. practise undervalue and slight this Commandement of God touching honour unto parents and the Ratification of it 1. In opinion as they who under pretence of honouring God slight and neglect their parents This was that which our Lord blamed in the Scribes and Pharisees Mat. 15.4 Where having recited the Commandement of God and the penalty due to those who break it but ye say saith he whosoever shall say to his Father or his Mother it is Corban a gift given and consecrated unto God wherewithal thou mightest be holpen by me such an one shall be free from honouring nourishing clothing supplying the wants of his Father or Mother But should not Gods worship and service you 'l say be so dear unto us that it ought to be preferred before our father and our mother Men are wont in this and other cases to plead for God such as they conceive him to be Some there are who think that God sees as man sees and that he is much taken with beautiful out-sides of Temples made with hands and to such use was that Corban of which our Lord speaks for reparation of the Temple And for this the Scribes and Pharisees were zealous and so zealous that they preferred it before the Commandement of God They knew not nor do many know or at least they consider not that to do justice and judgement is more acceptable unto the Lord then Sacrifice Prov. 21.3 To obey is better then Sacrifice and to hearken then the fat of Rams 1. Sam. 15.22 So that our obedience unto the Moral Law of God our love to our neighbour our honour unto parents is more pleasing unto him then all his ceremonial worship and service Because the Kingdom of God consists in righteousness peace and joy in the holy Ghost and in these things consists our service of God and Christ acceptable before God and men Rom. 14.17 18. Yea without brotherly love there is no love of God For he that loves not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Therefore our Lord dispenseth with his own service when the brotherly love is wanting till it be fulfilled leave thy gift at the Altar and go first and be reconciled unto thy brother and then come and offer thy gift Matth. 5.24 2. The more are they to blame who by their practise violate this duty a sin very rife among us and to be accounted among those which have brought the wrath of God upon us in these last dayes For the Prophet puts this sin among others in the Catalogue of those which brought the national judgement upon the people Ezech. 22.7 In thee they have set light by father and mother that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight of honour due unto them they performed not It is a sin that is extream frequent in this City God avert from us that judgement which he threatned and inflicted on his ancient people for this sin That for this and like sins he would burn them like dross in his Furnace Verse 19. 22. And therefore it is a sin worthy that punishment which the Lord hath denounced great as the reward is great For this is a rule consonant unto sound reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Matth. 23.23 are ratified by the heaviest punishmants Such is the capital punishment due to the breach of this Law Exod. 21.15.17 And we may read the like Deut. 21.18 21. and 27.16 Prov. 30.17 Whence it is that he seems to appeal to our equity whether his sentence be just or not For having said When any man shall curse his father or his mother let him die the death he presently repeats the crime He hath cursed or set light by his father or mother his blood shall be upon him The evidence of the fact justifies the sentence of God We finde like appeals made elsewhere Gen. 49. Jacob now about to deprive Ruben of the birth-right Thou art my first-born saith he and the beginning of my strength c. thou shalt not excel because thou wentest up to thy fathers bed thou didst dishonour and slight thy father then defiledst thou it Then as it were making an appeal to any who should judge whether his sentence were just or not he adds he went up to my Couch v 4. Thus the Lord now denouncing judgement against Moab Esay 16.7 Moab shall howl for Moab we have heard saith he of the pride of Moab then turning as it were to any one who would judge of it he addes he is very prowd The like we may finde Jer. 44.9 10. Ezech. 13.3 6. Let the people of God be warned of this judgement perform the duty required and so expect the promise made even long dayes dayes of eternity in the land of the living It s the first Commandement with promise It s reckoned by the Jews in the first Table whence the duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety which is proper unto God so the Apostles phrase sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew piety at home to be pious or godly toward ones own house which he presently explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the Parents which is good and acceptable before God 1 Tim. 5.4 Yea great is the reward of such piety a lasting an everlasting reward Jer. 35.18 19. There shall not a man be cut off from Jonadab the son of Rechab one who shall stand before the Lord for ever Josephus tells us that these Rechabites were a race of pious and holy men from a long time whom he describes Antiq. lib. 18. cap. 2. And what is become of them now They were called Esseni and Asidaei whereof we read mention made 1 Mac. 7.13 and elsewhere But surely these were not nor are to be understood only according to the flesh no more then Israel is but according to the Spirit So that they who reverence obey and support their parents they are the true Asidaei the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious holy merciful ones And these are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 35.2 the Rechabites the sons of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rides in glory and triumph upon the word of truth meekness and righteousness Psal 45.4 Who rides-on conquering and to conquer Revel 6.2 and his spiritual children conquer with him and through him and so reign with him For the Law is spiritual and the words have their spiritual meaning For is not God thy Father who bought thee Hath he
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
saith S. Hierom which hath covered all the world and since there are many Antichrists 1 John 2.18 this is one and a great one a vail upon the minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part of the soul 2. The other vail is that of obstinacy and unbelief cast upon the heart of which the Apostle speaks 2 Cor. 3.15 the vail is upon their heart Of these two is twisted and woven that large black thick vail that covers all nations Esay 25.7 The words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering covered Esay 25. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vail vailed The covering is covered and the vail vailed that the covering and vail might not be discerned but the false light taken for the true light knowledge falsly so called mistaken for the true knowledge wisdom from beneath for the wisdom from above the strong imagination which is unbelief and disobedience mistaken for the operative powerful and living faith the blackness of darkness for the brightness of Gods glory This is meant by Gog and Magog the great and last enemies we read of Ezech. 38.9 which compass the Camp of the Saints Revel 20.9 Their names signifie covering and accordingly the Spirit of God makes use of them Thou shalt be like a cloud to cover the land And therefore the Apostle tels us that the man of sin must be revealed and uncased who opposeth and exalteth himself above all that is called God and is worshipped 2 Thess 2. He would be taken for the true light for God himself and takes up his place in the Temple of God the mindes and hearts of men This the Apostle cals the mysterie of iniquity and the deceiveableness of unrighteousness And so it is indeed when iniquity it self is taken for righteousness it self when erroneous opinions are taken for the truth it self when gross ignorance is taken for true knowledge when palpable darkness is taken for the light it self A mystery of iniquity a strong delusion when men are brought to believe a lie instead of the truth 2. These coverings are patcht together with great artifice by the subtilty of the old Serpent which to hide and defend himself hath found out a world of distinctions without any ground of them in the Word of God as the Sepia to escape the Fisherman and preserve her self casts forth a filthy black liquor saith Aelian The Reason why the holiness and holy things are covered may be considered either in regard of the things themselves which are covered or in respect of the persons whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovering the holy things or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those from whom they are covered or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those to whom the holy things are discovered and revealed 1. As for the holy things themselves there is a kinde of necessity that they should be concealed because they have no name of their own nor sensible figure nor any outward semblance proper to themselves saith Dionysius Areop all which they must borrow from things known to us if we must know them So that the reason why the holy things are inveloped and hidden is è necessitate materiae as the Philospher speaks of the hair though in somewhat a different sense it proceeds from the necessity of the matter it self But further as the hair is also a glory to the woman 1 Cor. 11.15 though effeminate womanish men have robd them of that ornament so it is for the excellency glory of divine truths that they be so hidden in mysteries Nature hath concealed her treasures from open view for t is from the worth of gold and silver that they are hidden under the barren earth and from the worth of the kingdom of heaven that is a treasure hidden in the field Matth. 13. Thus Pearls are hidden in shells and under water And the kingdom of heaven is a goodly Pearl a treasure 2 Cor. 4. ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels or rather vessels of shells as the word properly signifies and the Apostle may be conceived to allude unto the Pearl in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the kingdom of God is the kingdom of light as the Devils kingdom is the kingdom of darkness Col. 1. But that is a needless and superfluous ornament that beside adorning is for no other use And therefore as the hair is a glory to the woman so it is given unto her as a necessary covering Ye know pretious Stones and Jewels are wont to be kept and conveyed from hand to hand not nakedly and openly but in Cabinets and Caskets or other coverings And this is the most profitable and pleasing way of conveying these pretious Jewels these heavenly treasures of divine truth unto men saith Aquinas The other reasons considerable in the persons both revealing mysteries and thse to whom they are revealed and from whom they are hidden will be more properly and seasonably alleaged for the proof of the following points 1. Hence we learn the object ground and matter of all or most controversies in the Church of God The holy things of God are covered For men differ not in opinion touching things openly known For who but a mad man or stark blinde would dispute whether it were day or not when the Sun shines forth bright and clear at high noon Some divine truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove then to be These prevent all controversies and strivings of men about them But other divine truths there are mystical and hidden and about these and these only men differ and hence proceed most controversies which distract and divide the Church of Christ at this day Which when we hear we may well conclude that the truths whereabout they differ are not known For were they known there would be then no further difference about them we will not quarel a blinde man but pity him rather if he say t is dark when the Sun shines Of such as these S. Paul speaks they are turnd aside saith he unto vain jangling desiring to be teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he rightly calls controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of science or knowledge falsly so called For did they truly know the truths whereabout they contend they would not contend about them as they do And therefore when controversies are started and hotly pursued in the Church it s a good rule not to be over-hasty in siding and adhering to spirits of contradiction but rather to do as they say t is the safest course for a traveller in a dark night and in danger to be mislead by the Ignis fatuus or fools
preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of meâ—ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius
Deut. 4. ver 7. as the Lord our God is in all things that we call upon him for The Translators here have understood Moses as if he had compared the only true God and his presence with other nations and with his own people As if he had said God is more present with Israel then with any other nation But the comparison stands between the Heathen gods the true God of Israel For 1. Therefore there is added the proper name of the true God Jehovah and appropriation of him to his people Jehovah our God Such comparison we read Deut. 32.31 Jer. 14.22 1 Cor. 8.4.5 and often elsewhere And because the Heathen worshipped many gods the word here is to be turned plurally gods And thus the Vulg. Lat. Pagnin Castellio Munster the French and Spanish Translations Martin Luther two translations in the Low Dutch five English Translations all these render the word plurally gods and Diodati though he render it in the singular number yet he acknowledgeth that some understand the word plurally the gods of the Gentiles which could not succour their own worshippers So the Tigurin Bible and Vatablus acknowledgeth that in the Hebrew the words are gods nigh Herein Tremellius and Ainsworth mislead our Translators who understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and of the true God And Drusius is mistaken with them who though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be plural and signifie gods neer excuseth it by saying that Elohim is of the common number and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put in the plural to answer the termination not the sense A strange reason as if the Spirit of God had more regard to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a like ending of words then of the sense and matter And although Tremellius alleage a like example Josh 24.19 and Ainsworth another Deut. 5.26 Yet the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the other nations and the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his relation joyn'd to his people evidently prove that there is not the same reason of these testimonies and the Scripture now before us Beside there was no doubt or question could be made whether the God of Israel were so neer to any other nation as to his own people in covenant with him Which yet is all that these men contend for Whereas indeed the comparison stands between the presence and help of other gods to their respective people and the presence and help of the only true God to his people of Israel 2. The words following in v. 8. make this sense clear and evident what great nation is there which hath so righteous statutes and judgements as all this Law which I set before you this day So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him so in respect of all his righteous Law set before his people in comparison of the statutes and judgements of other nations which how ever they might at least many of them be called righteous yet were they mixt with unrighteous Lawes As those of the Lacedemonians which however they had many just lawes delivered to them by Lycurgus yet theft was tolerated among them yea commanded provided that the thing stoln were kept so close that it could not be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was held lawful or commanded by the Law to steal but it was accounted dishonest to be discovered saith Plutarch And although some Law-givers as Numa and Lycurgus for the credit of their Lawes pretended the authority of a Deity yet beside that their subtilty was soon known the vanity and superstition of the Lawes themselves Ex insitis argumentis easily made manifest what god was the author of them I wish therefore that the words were thus rendred what great nation is there whose gods are so near unto them as Jehovah our God is in all things we call upon him for The truth of this hath hitherto appeared in the histories of the Egyptians the Amalekites the Midianites the Moabites and the Ammonites whose gods were not so nigh unto them nor helpful at all in the necessities of their respective worshippers as the Lord God of Israel had been unto his people in all things for which they called upon him So that the words are an appeal to the peoples experience touching the truth of all these Histories and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for 1. Take notice hence O thou Israel of God what God that is whom thou worshippest how near he is unto thee and can he be neerer then in the midst of thee Levit. 26.11 12. Numb 5.3 Deut. 23.14 Ezech. 37.26 even in thy heart and in thy mouth Deut. 30.14 Rom. 10.8 James 1.21 2. How ready he is to hear thee and answer thee when thou callest upon him Psal 145.18 Esay 58.9 Yea before thou callest upon him Psal 32.5 Esay 65.24 3. How reasonable therefore is it that we should renounce those false gods who cannot draw near unto or help their own people Such are the gods of the Edomites earthly men whose god is their belly who minde earthly things 2 Chron. 25.15 Phil. 3.19 Yea how unreasonable is it that we draw near unto the Lord our God the only true God who is most near most able most willing and most ready to help his people By so doing we shall invite the Lord to draw nigh unto us It is the exhortation of S. James Chap. 4.8 Draw near unto God and he will draw near unto you But how shall we draw near unto our God How else but by humbling our selves under his mighty hand and opposing the temptations of his and our enemy therefore the same Apostle premiseth immediately these means Jam. 4. v. 7. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all Military phrases S. James as a Captain or Leader gives words of Command Be subject or subordinate unto God the Commander in chief withstand the Devil the great enemy and then he warrants them they shall rout him he will flee from you Such were the antient engagements of the person baptized who being turnd toward the West said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan And then being turnd toward the East he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ And so much of antiquity there is extant in that excellent form of Baptism though antiquated wherein the person baptized is admitted into Christs matricula his Military Roll and Army for this end Manfully to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Souldier and servant unto his lives end When such Souldiers are foyled and wounded by the enemy and are sorrowful for their wounds the Emperour of the World the Commander
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
themselves and brought in the burnt offerings into the house of the Lord. First they are said to have killed the Passeover then the Priests and Levites ashamed of their uncleanness brought in the burnt offerings into the house of the Lord which must be understood of those offered in the feast of unleavened bread For we read of no other prescribed in the Passeover but one Lamb or Kid and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God 2 Chron. 13.15 16. There is another example which speaks more home to this purpose viz. that Passeover of Josiah whereof it s said Surely there was not such a Passeover from the dayes of the Judges that judged Israel nor in all the dayes of the Kings of Israel nor of the Kings of Judah 2 Kings 23.22 This Passeover is related more particularly 2 Chron. 35.1 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth ver 1. which consisted of Lambs and kids according to Exod. 12. The King also is said beside the Passeover offerings to have given to the people 3000 Bullocks ver 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day ver 1.11 and the other Sacrifices are said to be removed v. 12. The distinct wayes of dressing these offerings prove this for ver 13. they rosted the Passeover which is said before to consist of Lambs and Kids v. 7. with fire according to the Ordinance But the other holy offerings sod they in Pots and in Cauldrons and in Pans By all which it appears that although mention be made of the flock and the herd yet by these are not to be understood the Passeover which was offered by it self but the offerings annexed thereunto in the feast of unleavened bread v. 17. I could wish therefore that of were left out and the words read thus Thou shalt therefore sacrifice the Passeover unto the Lord thy God Sheep and Ox. Thus the Greek Interpreters render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheep and Oxen. So Munster Ovem Bovem Arias Montanus also and Tremellius So likewise the Tigurin Bible Thus also the French and Italian and Luthers Translation with that which was turned out of Luthers in the Low Dutch To prevent the errour noted before Piscator turns the words thus Thou shalt kill the Passeover to the Lord thy God also Sheep and Oxen. And two of our old English Translators have done the like whom it had been to be wished that our last had followed All this might have been a kinde of Rationale divinorum or a Directory to the Levitical ceremonial service of the Passeover but what is it unto us It is an Essay towards the amendment of the last English Translation of the Bible and so a part of my business But I intended not a bare critical discourse Surely beside the commemoration of our Lords death who is our true Passeover or Paskal Lamb the Spirit of God requires of us that we offer up also our spiritual Sacrifices That we may the better understand this we must remember that the Lamb is called the Lords Passeover Exod. 12.11 as he who gives the Paskal Lamb. It s also called our Passeover as being given to us 1 Cor. 5.7 Now it s a worn saying Omne beneficium postulat officium Every benefit requires an answerable duty And every holy rite and ceremony as it imports and holds forth something unto us so it claims something of us And such is the Passeover a divine rite signifying the Lamb of God slain and the blood sprinkled on the Lentil or upper door-post and the two side-posts which import the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible and irascible Exod. 12.7 Rom. 3. v. 25 26. and the Lord passing over For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed by the forbearance of God for a declaration of his righteousness at this time that he may be just and making him just who is out of the faith of Jesus Rom. 3.25 26. Which divine ceremony requires also a duty at our hands but with a difference For the same rite was diversly performed 1. By those who came newly out of Egypt and 2. By those who were come into the holy Land Exod. 12.52 1. By those who were now going out of Egypt the Feast of unleavened bread was kept which figured sincerity and truth 1 Cor. 5.7 8. and was required out of the Passeover Purge out of you the old leaven that ye may be a new lump as ye are unleavened For even Christ our Passeover is sacrificed or slain for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice or naughtiness and wickedness but with the unleavened breads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sincerity and truth This sincerity and truth was required in those who were coming out of Egypt and is of those who are coming forth of the straits of sin the spiritual Egypt Mich. 7.19 And the good Lord pardons every one who with sincerity prepareth his heart and endeavoureth without hypocrisie to purge out the old leaven of sin as in the case of those who were in the same state 2 Chron. 30.18 19 20. Howbeit this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread much less is it the perfection of the Christians duty as our Translators usually render what is in the holy Text perfection or perfect by sincerity and sincere and upright as Psalm 18.23 or else mislead the credulous Reader by putting one or other in the margent as Gen. 17.1 and often elsewhere The feast of unleavened bread was alwayes adjoyn'd unto the Passeover And the sincerity and truth alwayes answereth unto the Lamb slain even in the childehood and while Israel is a childe and the Lord loves him and calls his fon out of Egypt Hos 11.1 Israel is even then sincere in love unto God and his neighbour Ephes 4.15 and that love is without hypocrisie But Israel though he must ever be sincere yet not alwayes a childe but must grow up unto him in all things who is the Head even Christ Ephes 4.14 15. This is that which the Apostle prayes for in behalf of the Philippians Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense that they might approve or try things that are excellent or which differ and so might have the true Discrimen honestorum turpium the discerning between things honest and dishonest and have their senses exercised for the discerning of good and evil Hebr. 5.14 Hebr. 5. v. 14. that they might
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it
the Lord thy God turn'd the Curse to a Blessing Deut. 23.5 that ye may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitias the righteousnesses or mercies of the Lord. What though the Aramites the Syrians curse yet bless thou Psal 109.28 and thou shalt obtain a blessing Psal 21. v. 6. yea a double blessing For there is a double blessing pronounced by the Lord Jesus who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessings Psal 21.6 upon his persecuted ones Mat. 5.10 11 12. For as we are called unto suffering so likewise are we called unto a blessing to a double blessing for our sufferings 1 Pet. 2.20 21. that we render not evil for evil or rayling for rayling but contrariwise blessing knowing that we are hereunto called that we should inherit a blessing 1 Pet. 3.9 which the Lord vouchsafe to all his persecuted ones through him who is the Blessings and Son of the Blessed Jesus Christ our Lord But if thine heart turn away so that thou wilt not hear Deut. 30. v. 17. but shalt be drawen away and worship other gods and serve them I denounce unto you this day that ye shall surely perish Ver. 15. Moses sets life and good and death and evil before us 1. Life and good if we love the Lord our God to walk in his wayes and keep his Commandements and his Statutes and his Judgements c. 2. Death and evil if our heart turn away and we shall be drawn away and worship other gods and serve them c. I read the words according to the Hebrew text thus If thine heart turn itself away and thou wilt not obey and thou be driven away and worship other gods and serve them I denounce unto you this day that perishing ye shall perish that is by little and little or by degrees ye shall perish This text may be considered in it self absolutely or with reference to the words before injoyning the love of God and walking in his wayes But if c. The words are a serious commination denuntiation or threatning of judgement upon condition and supposition of sin 1. In aversione turning away not hearing not obeying 2. In conversione turning-to being driven away to worship other gods and serve them Now because in every serious conditional threatning a possibility of offending is supposed the Antecedent of this connex or conditional Axiom will afford us these divine Truths 1. That its possible the heart may turn it self away from God 2. That the people of God may not hear or obey God 3. That they may be driven away from the true God 4. That they may worship and serve other gods 5. That they may be so driven from the true God that they may worship other gods and serve them 6. If the heart turn it self away if the people of God obey him not if they be driven away and worship other gods and serve them the Lord denounceth unto them that perishing they shall perish 1. The heart may turn it self away from God So or to the same effect all Translations that I have seen render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart is sometime taken more specially for the affective part of the soul and so it is distinguished from the minde and from the will Matth. 22.37 Sometime it s taken more generally for all the parts of the soul and the whole inward man all that is within us Mark 7.21 22. compar'd with Matth. 15.19 20. We may understand the heart here largely as the affective part following the dictate and determination of the understanding The reason of this is evident 1. From the precedent words where life and good and death and evil are set before us whereunto the heart may indifferently turn it self And 2. the Lord having made man after his own image Ecclus 15.17 left him in the hand of his own counsel Ecclus 15.14 17. Before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is life and death and whether him liketh shall be given unto him 1. Hence it appears that the heart is Vertibile principium a mutable a changeable principle 2. The heart may decline may turn it self away even from the Summum Bonum even the chief good while it is Non clarè cognitum not yet clearly understood Hence we may note a decision and determination of that great question controverted by Philosophers and Divines concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principale or as Tully calls it Principalus that supream and principal part of the soul I shall not name the manifold opinions of the Antients Many with Plato have thought it to be in the Head which therefore is called Arx totius corporis regia capitolium Others with the Stoicks rather place it in the heart and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Laertius Which Plutarch renders and explains thus The Stoicks say That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the rational which saith he is in the Heart 2. T is possible the people of God may not hear or obey The word here used signifies both but being applyed to the heart the hearing of that is obeying as it should here have been rendred and elsewhere though our Translators turn it to hear as Eccles 5.1 Eccles 5. v. 1. Be more ready to hear that is to obey then to give the sacrifice of Fools which is parallel to 1 Sam 15.22 To obey is better then sacrifice Hos 6.6 and in many other Scriptures That this is possible its evident by the complaints of all the Prophets and needs no proof Come we rather to the next Axiom which hath somewhat more difficulty 3. The people of God may be driven away from him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to be drawn away as it is here turn'd but to be driven away Deut. 22. v. 1. And so our Translators themselves turn the word Deut. 4.19 and 22.1 Thou shalt not see thy brothers Ox or his Sheep go astray the word is the same we have in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulsos so Arias Montanus driven away So Vatablus turns the word here Impulsus driven so Tremellius so Pagnin Munster hath Expelleris if thou be driven away How comes this to pass Doubtless by misapprehensions of God whence men conceive false and erroneous opinions of him So the Disciples were affraid when they saw Jesus walking on the Sea and said He was a Spirit or rather indeed a fansie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14. v. 26. Matth. 14.26 Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness But more of this anon 4. It s possible that the people of God may worship and serve other gods Wherein let us inquire 1. What these other gods are and what it is to worship and serve these other gods The other gods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The