to finde out and in power to punish all wickedness Herein the Judge of all the world gives a pattern to the Magistrates his Vice-gerents Obs 4. Proverbs Chap. 25.2 It is the glory of God to conceale a thing but the honour of Kings is to search out a matter Yea herein he gives us an example of judging our selves Obs 5. Lament 3.39 40. Wherefore doth a living man complain a man for the punishment of his sinnes Let us search and try our wayes and turne againe to the Lord. The sentence denounced against the Serpent is either more proper to himself as vers 14. because thou hast done this thou art cursed above all cattell and above every beast of the field upon thy belly shalt thou go and dust shalt thou cat all the dayes of thy life or with reference to man kind as vers 15. which is my Text. From which I shall not now longer detaine your thoughts foreseeing an occasion that I may have to open the former part of this sentence Come we therfore more precisely to the words of my text Here is a fuid between two great families and the effect of that fuid The fuid is between the Serpent and the woman which is Gods own doing he saith I will put enmity between thee and the woman This is a lasting fuid which ends not with the parties between whom it is first put but is continued unto the posterities I will put enmitie between thee and the woman and between thy seed and ket seed This fuid is not smothered as enmity may long be but this fuid breakes out into open and irreconcileable hostility to the wounding bruising breaking one the other all which will appeare in the handling of these Axioms 1. The Lord saith he will put enmity between the serpent and the woman 2. That he will put enmity between the seed of the Serpent and the seed of the woman 3. That the seed of the woman shall breake the Serpents head 4. That the Serpent shall bruise his heel The Lord saith he will put enmity between the Serpent and the woman Wherein we must inquire what the Serpent is Secondly what is the woman Thirdly what is the enmity which the Lord saith he will put between the Serpent and the woman The word we turn the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Searcher He is named diverse times in this Chapter as vers 1.2.4.13.14 but never without his note of emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Serpent implying that he is the same and no other than which long after is called the Old Serpent c. Revel 12.9 and the great Dragon was cast out that Old Serpent called the Divill and Satan which deceived the whole world What the Serpent here is I hope we have found But 2. what is the woman 1. what is she not surely not Eve alone for then Adam should not here be included but left out No nor can it be understood of woman-kinde alone for then that sex alone should hate the Serpent and not men also Nor is it to be understood of the B. Virgin Mary alone for then this promise should stand at too great a distance from the first mercy here intended to the whole race of the fallen man and should be pent up in too narrow a scantling yea this great inconveniencie would follow that the Serpent should reign from Adam to Moses yea from Moses to Christ in the flesh without opposition or at least without subduing and overcoming 2. what then is the woman Surely as the Serpent is not literally here to be understood but Mystically also as I have shown so is this woman some mysticall thing in both our first parents and in all fallen men and women or those that might or may fall This woman is something that is taken out of the spirit of man and is made an help unto him And it is no other than his mind understanding thoughts and memory through which he may stand or fall Rom. 1.20.21 For the invisible things of him from the creation of the world are clearly seen c. They knew the eternal power and God-head which required of them a sutable glorifying of God but they became Vain in their imaginations and their foolish heart was darkned Ephes 4.17.18 The Gentiles walked in the Vanitie of their mind and had their understanding darkned and so became alinated from the life of God By those the Gentiles fell and by the same the Jewes fell also Jer. 7.23 24. They walked in the counsell and imagination of their own heart Thus yee read the minds or thoughts compared to Eve 2 Corin. Chap. 11.3 I feare least by any meanes as the Serpent beguiled Eve through his sublilty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mindes or thoughts rather should be corrupted from the simplicity that is in Christ The fathers as S. Austin Gregory and others here understand an inward and mysticall woman The enmity is put between the Serpent and the woman and between their seeds and therefore I shall here speak generally of it in this first point and more particularly in the second Here then we may understand generally by enmity some what that dissoders and raveles that amity and friendship which was knit and contracted between the woman and the Serpent by reason of the fall How be it we are not here to understand that God puts any enmity reciprocally between both the woman and the Serpent For surely he puts no enmity at all into the Serpent or his seed against the woman or her godly seed That enmity which Satan hath against the woman and her godly seed it is aboundantly sufficient and needs no addition or increase but is his own purchase which he hath made by his fall from God The woman therefore is here to be understood as the â—ubiect of his enmity which God saith he will put into her which shall be exercised upon the Serpent and the Serpents seed as the proper objects of it The reason why the Lord puts enmity between the Serpent and the woman appeares from the precedent act and depravation of Satan which the Lord here mainly intends to demolish and destroy and therefore it is but reason that the remedy should be applyed to the malady wherefore as Satan begun his destructive seducing and deceit in the mind and understanding as I have shewn so in reason the Lord must begin his work of reparation and renewing there as we find he does Ephes 1.17.18 where the Apostle prayes that God would give them the Spirit of wisdom and revelation for the acknowledgment of him the eyes of their understanding being inlightned that they may know c. Col. 1.9.18 The Apostle prayes that they might be filled with the knowledge of his will c. So he prayes for Timothy Consider what I say and the Lord give thee understanding in all things 2 Tim Chap. 2. vers 7. Besides thoughts and counsells are the begining of every
wisdom are to Judge and Direct And to the members the head administers power of motion and action whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head 2. What is it to bruise the head The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to bruise may as well be turned to breake or as Coverdale turns it to tread down as LXX Psal 139.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bruise or breake the head of the Serpent what is it but to destroy and marre that whereby the Old Serpent is most mischievous for there is no head above the head of a Serpent saith the wiseman Ecclus. 25. â—5 Or as the Vulgar Latin nequius more wicked then the head of the Serpent as that wherein his main Subtilty and strength lies And being himselfe Caput reproborum the head of all reprobate and wicked men whom he directs as the head its members and acts in them and gives them courage and strength and makes them to do his lusts which is no other than his dominion and workmanship in men To bruise or breake or tread down this head must be a work of very great wisdom and power let us therefore inquire who or what that is which bruiseth it 3. It shall bruise thy head The Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render it is used to signifie either person or thing Howbeit the word in Moses writings is ordinarily written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is that the Old Latin Translation with Hierom read the Text Ipsa conteret Shee shall break thine head which they refer to the woman But the Hebrew Text evidently refers the act of bruising or breaking the Serpents head unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed which is of the Masculine gender and so it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed in the Greek be Neuter yet the LXX here use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either understanding the person of Christ He shall bruise thy head or else referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed which is Masculine and so it will prove the same with our translation It shall bruise thy head Howbeit because there hath been a different reading that in the Hebrew text as appears by Hierom and the vulgar Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse and Ipsa He and Shee nothing must be lost we shall finde that here is a truth in both 1. The holy seed He that is Christ shall bruise or break the Serpents head 2. She that is the pure minde and understanding of the Woman the Church by vertue of Christ the holy seed working in her she also bruiseth breaketh the Serpents head Thus ye read both the former Rom. 16.20 The God of peace shall tread Satan under your feet shortly 2. The later This Woman compasses the Man Jer. 31.22 The Lord hath created a new thing in the earth a woman shall compasse a man and brings him forth John 16.21 22. 1 Cor. 11.8 11. And whereas the first seed of the Woman is disobedience unto God this seed by the enmity becomes opposite unto Satan who first begat it as they say the poyson of the Basilisk darted back upon it destroyes the Serpent it self as David slew Goliath with his own Sword The wicked which it a sword of thine Psal 17.13 Thus wrath and fiercenesse is the seed of the Woman and by it Men work not the righteousnesse of God James 1.20 but give place to the Devil Ephes 4.26 27. But when men are angry with themselves and sin not then they give not place to the Devil And thus the Woman breaks the Serpents head and kingdom as the Serpent had formerly broken the kingdom and dominion of God in Man Esay 26.5 6. The lofty City he layeth it low c. Zach. 10.5 They shall he as mighty men which tread down their enemies in the mire of the streets in the battel and they shall fight because the Lord is with them c. As for reason of this point for this end the Son of God was revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve the works of the Devil When he ascended up on high he received gifts for men even for the rebellious which cannot be meant of Rebels against God but such as resist and rebel against Satan whom they had before obeyed thus Hezekias is commended for rebelling against the King of Assyria 2 Kings 18.7 who signifies him who goes about seeking whom he may devour And God his Angel and his Prophet Esay assisted him Obs 1. This may give us a view of the present evil world which S. John tels us lies in wickedness 1 John 5.19 The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in the wicked one or in the Devil Thus we understand Ephes 2.2 That the Prince of the air workes in the children of disobedience Thus when ye read of Nahash the King of the Ammonites what understand we mystically but the Serpent that 's Nahash bearing rule over the populacy by his feed in them their secret sins that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how truly the Devil spake to our Saviour Luke 4.6 All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it For certain it is that the Rulers of the world are too usually governed not by the wisdom of God but by worldly policy and wisdom which is earthly sensual and devilish And therefore our Saviour calls the Devil The Prince of this world The same is signified by laish Judges 18.7 They came to Lâ—ish and saw the people that were therein how they dwelt carelesse after the manner of the Zidonians quiet and secure c. This is the government of the whole world untill the enmity restrain men and they through the power of the stronger one resist the Devil If there be no stronger one if no enmity restraining what remains but that Dan come viz. The judgement of God to their destruction Obs 2 Behold here a summary or breviate of the law of God the father as also of the Gospell of Jesus Christ both couched together closely in a very few words 1. The Law that 's signified by the enmity Ephes. 2.15 having abolished in his flesh the enmity even The law of Commandements This God the Father puts between the Serpent and the woman and their respective seeds This was figured by Saul a turbulent man and the Law is turbulent where ever it comes and therefore 1 Samuel 14.47 Whithersoever he turned himselfe he vexed them that 's the property of the law to be a vexer to provoke and fret or as the Hebrew word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he condemned them which is the work of the Law the letter is the ministry of
condemnation 2 Cor. 3. It is not said that Saul overcame them No the law is weak and while we are under the Law we are weake with it as it is said that the people under Saul followed him trembling 1 Sam. 13.6.7 The Law is as a weak purger it serves onely for a preparative it provokes and stirs the humour but it 's not able to purge it out that 's the work of the stronger one Rom. 8.3 What the law could not doe in that it is weake c. 2. The Gospell that 's signified by the holy seed breaking the Serpents head This Saul the figure of the Law could not do This was left for the spirituall David 2 Sam. 22.38.39.40.41 I have pursued mine enemies and destroyed them c. this is indeed the worke of the Gospell which is therefore said to be the power of God to Salvation Rom. 1. Therefore when the Angels brought the glad tydings unto the shepherds that watched over their flock by night they sung glory to God on high on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will Hominibus bonae Voluntatis as the Vulgar Latin constantly reads it and diverse of the Latin and Greek Pathers To these whom the enmity or Law of God the Father and his grace John hath made willing Christ the holy seed the power of God is promised to breake the Serpents head Unto such the true Joshua preaches his Gospell Joshua 10. Set your feet in the necks of these Kings the ruling and reigning sins c. Thus when the Disciples Luke 10.17 brought our Lord an account of their embassy that the devills were subject unto them through his name I beheld Satan saith he as lightning fall from heaven even the spiritual wickedness in heavenly things is subdued to the power which Christ gives through his Gospel and he adds I give you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Obs 3. The fallen man is of one mind with the Old Serpent called the Devill and Satan The Serpent hath corrupted his mind from that simplicity that is in Christ 2 Cor. 11.2.3 so that he now walkes according to the Prince of the power of the air Ephes 2.2 Obs 4. The holy seed is not promised in the Gospell as a cover of sin but as a conquerer of sin as one who should subdue and breake the power of it The antient Jewes had a saying that the Messias should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of propitiation a man who should make atonement for transgression which yet may as well be rendred a man of purging and purifying from sin Psal 65.4 As for our transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt purge them away and 79.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purge a way our sins for thy names sake Nor is the Gospell the glad tydings onely of remission and pardon of sin but of taking a way the sins of the world Iohn 1.29 behold the Lambe of God which taketh away the sins of the world And although they be pronounced blessed whose sins are covered Psal 32.2 it is to be understood of them who have no guile in their Spirits no subtilty of the Serpent corrupting their minds but they are upright in heart vers 11. otherwise the Prophet denounces a woe to them who cover with a covering that is not of Gods Spirit Esay 30.1 1 Iohn 1. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all our unrighteousnes Obs 5. Note here how mighty a power is communicated unto the Sons of men even so great as to overcome and tread under foot the great enemie of mankinde The God of peace shall bruise Satan under your feet shortly Rom. 16.20 Obs 6. Hence it followes that Non datur summum malum Although there be a chief good which is God himself yet there is not a chiefe evill For the Lord reserves a power in himself and for his Church to subdue iniquity Esay 27.1 The Lord shall punish Leviathan the piercing Serpent even Leviathan that crooked Serpent c. Though the wicked one be as the raging sea whose waves cast up myre and dirt Esay 57. yet the Lord sayth to it hither shall thou come and no further Obs 7. The woman the Church through the enmity against the Serpent bruiseth yea breaketh his head What else is meant by Jael Judges 4. But the Woman the Church the pure and holy Thoughts Ascending from corporal to spiritual things from earthly to heavenly whereby Sisera Visio equi the brutish reluctancy stirred up by Jabin the serpentine Wisdom is subdued and brought under So that we are no more like the Horse and Mule without understanding but instructed by the Divine Wisdome and taught in the way wherein we should go Psal 32.8.9 The like we may understand by that woman Judg. 9.53.54 And that wise Woman even the wisdom it self 2 Sam. 20.16 c. which causeth the head of Sheba the son of Bichri to be cut off What is Bichri but the first-born the son of Perdition who begets even Sheba the Seven capital sins which cause us to revolt and become rebellious against the true spiritual David And the like may be meant by Judith who cut of the head of Olofernes Jud. 13. Obs 8. This dscovers a grand imposture and deceit of the subtill Serpent wherewithall he beguiles the Sons of men That Prince of the power of the air that Spirit workes and rules in the Sons of disobedience Ephes 2.2 The hearts of men are inflamed with the burning concupiscence as the fiery Serpents destroyed the Israelltes Numb 21.6 They conceive mischief and bring forth iniquity they hatch the Cockatrice Eggs and weave the Spiders Web Esay 59.4 5. Their poyson is as the poyson of a Serpent like the deaf Adder that stoppeth her ears Psal 58.4 5. Yea in a word they are Serpents and generations of Vipers ye though the old Serpent whose brood they are and who exercises daily his enmity in them he perswades them and they believe it That the holy seed of the Woman hath broken the Serpents head in them yea that all that victory that Christ hath obtained over Satan is imputed unto them and is as really and truly theirs as if they themselves had wrought it in their own persons If men inquire into a ground of this would know a proof of it all that they can say is They believe it so to be that is they imagine it And what will not self-love believe Quae volumus facile credimus Thus the man conceives himself to be saved by acts imagined without him and that the whole work is done to his hand when yet in truth the man is lost utterly lost For meane time the Serpents head is yet unbroken the sin unmortified in these men And Satan wins infinitely more By this after-game then he lost by the
affection word and work and therefore as when these are corrupted the foundation is layd for corrupting all the rest so when these are duely informed a sutable reparation will follow of all the rest Now because we by the fall are not able to thinke any thing that good is of our selves as of our selves the wise and good God Vouchsafes a sufficiency to thinke and doe 2 Cor. 3. vers 5. not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Hence we learn Obs 1. that although our God be love it selfe as he is called 1 Joh. 4.8.16 he that loveth not knoweth not God for God is love c. and goodnes it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that essentially there is none good but God yet hath this love and goodness its enmity against the evil whether it be open and manifest evill or else appearing and seeming rightousness wherewith it is gilded and hansomed over Psal 5. vers 4.5 For thou art not a God that hath pleasure in wickednes neither shall evill dwell with thee c. Thou hatest all workers of iniquity first the wickedness then the wicked men workers of iniquity that will not part with it and Psal 11.5 but the wicked and him that loveth violence his soule hateth Pro. 6. vers 16.17 these six things doth the Lord hate c. Zacha. 8. vers 17. and let none of you imagine evill in your hearts c. These are manifest evills there are other varnished over with shewes of righteousness Esay 1.13.14 bring no more vain oblations c. and 61.8 I hate robery for a burnt offering c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good Psal 45.7 thou lovest righteousness and hatest wickednes c. 2. Obs 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly Ezek. 36.27 I will put my Spirit within you and cause you to walk c. which is the enmity or a part of it which the Lord promises to put into our understandings and thoughts against Satan and his machinations thus Col. 3.10 The new man is renewed in knowledge c. 3. Obs 3. Hence appears the Etymology or the reason of Eve her name Adam called the name of his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the promise made of the enmity because she was the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all living or all that which liveth for whereas the will and affections and all actions which proceed from thence follow the direction and guidance of the mind thoughts and understanding if God put the enmity as a principle of life into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that principle of life will bring forth living ones such as shall be answerable unto the life of God as living wills affections words actions For that principle of life in the thoughts minds and understanding is enough to work out and take away all darknesse and blindnesse and furnish the man with the light of life 2. Axiom The Lord saith he will put enmity between the seed of the Serpent and the seed of the woman We have heard what the Serpent the Woman and generally what the enmity is It remains to be enquired what the seed of the Serpent and the seed of the woman is and what it is to put enmity between them The seed of the Serpent is all rebellious motions all false perswasions with all lying promises and contradictions unto Gods word But it is not so clear nor agreed upon by Expositors what is here meant by the Womans seed The most by the womans seed understand Christ as he was the Son of the Blessed Virgin Mary and him onely But this cannot be true for the Woman here meant is clean another thing as hath beon shewn viz. The Minde Understanding Thoughts and Memory so the seed of the Woman must be also another thing For there was and ever hath been since the fall an enmity between the Serpent and his seed and the Woman and hers before Christ appeared in the flesh Besides God the Father cannot be said to put enmity against the evil into his Son for then some time there must have been when the Son should not have had an enmity against the evil but an amity with it before God should put it into him which is at least absurd to affirm yea the Son of God hath ever had by inheritance an enmity against the evil in all fulnesse Psal 45.7 Thou lovest righteousnesse and hatest wickednesse therefore c. What then is the seed of the woman What else can be the seed of the fallen woman but disobedience unto God and consequently obedience unto the Serpent What else can be the fruit of the fallen mans thoughts the corrupted thoughts can bring forth no better thing then themselves are Water ascends no higher then whence it descends That which is born of the flesh is flesh John 3. Jer. 6.19 The fruit of their thoughts and 7.23 and 24. Verses Obey my voice c. But they walked in the counsel and in the imagination of their evil hearts Thus murder is the fruit of the corrupt thoughts John 16.2 The time cometh that whosoever killeth you will think that he doth God service or rather brings God an Oblation or acceptable Sacrifice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And Acts 26.9 I thought that I ought to do many things contrary to the name of Jesus of Nazareth The fuid between the Serpent and the Woman is great which yet increases in the seed of both What then more specially is the enmity between the seed of the Serpent and the seed of the Woman Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent That evill first is subtilty Genesis 3.1.2 The Serpent was more subtill c. 2 Corin. 11.3 The Serpent beguiled Eve through his subtilty Therefore the Apostle saith to Elymas Acts 3.10 O full of all subtilty and all mischief c. Opposite hereunto the Lord puts simplicity even the simple life of Abel which breatheth from God and breatheth towards God So Abel signifies and this winde or breath is in order to regeneration John 3.8 The winde bloweth where it listeth c. This simple life once Paul lived until Sin by the Law deceived him and slew him that is it made him confident and proud upon the righteousnesse of the Law Rom. 7.9 10 11. I was alive without the Law once c. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easinesse to commit wickednesse as the word properly signifies Therefore S. Paul saith thus to Elymas the Sorcerer Acts 13.10 O thou full of all subtilty and full of all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The enmity
opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of
former Repr 1. Who pretend infirmity and weaknesse when yet the power of God the holy seed is ready to break the Serpents head in them Repr 2. Those who exceedingly magnifie the power of Christ the holy seed that he breaks the head of the Serpent when it is yet whole in them Repr 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done Exhort Be strong in the Lord and in the power of his might Ephes 6. Means Use that power thou hast The Lord hath not given that for nothing By exercising bodily strength the man growes stronger much more by exercise of spiritual strength Pray to the Lord to put the enmity between thee and the Serpents seed Pray for that innocent harmlesse Abels life which must live and speak again Heb. 11.4 He being dead yet speaketh This enmity must proceed as also the Law and the grace of God that brings salvation Tit. 2.11 The grace of God that brings salvation to all men hath appeared c. The holy Apostle observes this method Rom. 16.19 I would have you wise unto that which is good and simple concerning evil and then follows and the God of peace shall tread Satan under your feet shortly And then concludes by what means this comes to passe in the next words The grace of our Lord Jesus Christ be with you Axiom 4. The Serpent shall bruise his heel There are who understand this litterally and properly of the Church But while the Scripture will affoord both a literal and a spiritual meaning I conceive it is not safe to appropriate it unto one Literally then it 's true that the Serpent bruises or wounds the heel and lies in wait in the way Gen. 49.17 I believe the spiritual meaning is principally aimed at Quaere What is meant by the Heel What to bruise the Hell How the Serpent may be said to bruise the Heel 1. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that well-known part of the Body Yet not only that but also the sole of the foot and the foot-steps The iniquity of my heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.6 that is the conversation the life and Psal 56.6 They observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my steps So we say Insistere vestigiis to walk in ones footsteps that is to follow one So Rom. 4.12 To walk in the steps of Abrahams faith 1 Pet. 2.21 Hence by Metaphor because he Heel and the Foot-sole is the extream or last part of the Body as the Head is the first the word is used to signifie the last part of any thing Psal 119.33 I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and Verse 112. I inclined my heart to keep thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end Hence it signifies the Reward which is wont to be given at the end of the work Ps 19.11 In keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.23 Who justifie the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heel of the womans holy seed or Christ may be understood to be either 1. Of his Person or 2. Of his mystical Body 1. Of his Person so the Heel of Christ is his humanity This holds proportion with what the Apostle saith that The Head of Christ is God 1 Cor. 11. 2. Of his mystical Body so we may understand the Heel either of the outward man as the meanest and weakest part of the body of Christ Or the inward man that part of the soul that cleaves vnto the earth or earthly nature 2. To bruise the heel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to bruise it seems to be therefore here used that it might fit both parts of the Text the Head of the Serpent and he Heel of the Womans holy seed The like ye may observe 1 Cor. 3.17 If any man defile Gods Temple him will God destroy The word in the Greek is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Coverdale turnes the words The same shall tread down thine head and thou shalt tread upon his heel 3. How may the seed of the Serpent be said to bruise the heel of Christ 1. The heel of Christ is his Humanity when therefore the Serpent so far prevailed that he procured him to be put to death according to the flesh he bruised his heel 1 Pet. 3.18.2 The heel of his mystical body 1. In regard of the outward man the meanest and weakest of his fellowers Deut. 25.18 Amalek smote the hindmost 2. In regard of the inward man the heel is that part that cleaves unto the earth or earthly nature and is therefore prone and easie to slide and fall This heel the Serpent observes and bruises In the necessities of the body the soul must needs send forth the natural desires for supply of them Such are the desires of earing and drinking These and such as these are the heel of the inward man which the Serpent observes He observed these in our Lord Matth. 4.3 He had fasted forty dayes all that time ye hear not of the Tempter but when he hungred Verse 2. then the Tempter came unto him This the Apostle was aware of 1 Cor. 7.5 Give your selves to fasting and prayer that Satan tempt you not for your incontinencie It is lawful to have a care and to provide for the supply of meat and drink and raiment c. yet this very care endangers us to fall into temptation and a snare 1 Tim. 6.9 Reason may be 1. In regard of the Womans godly seed that it might be continually exercised and be watchful Virtus languet sine adversario And therefore your adversary the Devil goes about c. 2. In regard of the Serpent his innate Subtilty and malice Who since he is fallen from all lawfull power of commanding and compelling Esay 14. he now acts by craft and cunning 2 Cor. 2.11 by devises and wiles Ephes 6.11 The wiles of the Devill 2 Cor. 11.3 And therefore he setts upon the weakest He beguiled Eve through his subtiltie This discovers what they are whose seed and whose children who reproach the steps the conversation of Gods Saints It is the Serpents work To bruise and tread upon the heel and his children Serpents like himselfe as our Saviour calls them Matth. 23. who reproach the wayes of Christ and his people who slander and reproach the foot-steps of Gods annointed Psal 89.51 who cast aspersions upon the pure religion and undefiled I doubt not but there is a religion that is accounted pure yet is defiled A generation pure in their own eyes yet are not cleansed from their dung Prov. 30.12 Yet there is a religion that is pure yet is accounted defiled by the Serpent and his seed who casts aspersions upon it without desert as a man may receive a dash in his journey Thus the Pharisees of
Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had
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
in the sin renders the sin so sinful that after-offenders are excused if not à toto at least à tanto their sin comparatively is said not to be as touching the first sin Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 And therefore Aaron was not smitten with leprosie but Miriam only though no doubt some regard was also had to his high Priesthood as Exod. 32. Nor was Adam so severely punished as Eve nor she as the Serpent Now as the Scripture here notes the first sinner as most guilty so likewise elsewhere as Numb 16.1 where our Translation joyns the conspirators altogether in one act but the Hebrew first appropriates the sin to the ringleader of it as I shall there shew The judicious Reader may observe many other like examples It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because But does it not also signifie Super occasiones upon occasions Whereas therefore Miriam and Aaron spake against Moses upon two occasions 1. Because Moses had married an Ethiopian woman 2. Because the Lord had not spoken only by Moses but also by them it cleares the text if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasions And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well causes as occasions So Gen. 21.25 Abraham reproved Abimelech upon just cause but Miriam and Aaron spake against Moses upon occasion only which were no just causes Therefore Arias Montanus turns the words Gen. 21.25 Super causas for the causes but this place Super occasiones upon occasions The first occasion was Moses had taken an Ethiopian woman We read of no other wife of Moses in Scripture but Zipporah though Josephus understands this of another wife an Ethiopian whereas Zipporah was a Midianitess Howbeit this is easily satisfied in that the Midianites dwelt among the Ethiopians as the Hebrews were accounted Egyptians because they dwelt in Egypt Gen. 50.11 Moses also Exod. 2.19 And the Midianites were esteemed Cushites or Ethiopians because they dwelt among them The Apostle tels us that Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken afterward Hebr. 3.5 that by what he made or caused to be made and what he wrote or taught the people by it he might testifie the will of God as 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 Hence the Tabernacle was called the Tabernacle of witness And what Moses did wrote or taught more obscurely with a vail on his face was to be declared afterward more fully and clearly according to the degrees of divine manifestation to such as are capable of them So that all who came after Moses must for doctrine and life speak no other thing then he did and his writings must be the test to prove others by The first occasion of Miriam her detraction from Moses was the Ethiopian woman either because he took her to wife who was a stranger from the Common-wealth of Israel though Midian descended from Abraham by Keturah Gen. 25.2 or because having married her he yet abstained from conjugal society with her as the Chald. Paraphrast saith he put away his fair wife whom he so cals by antiphrasis It s probable the contention began between the women and the beginning of strife is like the letting forth of waters saith Solomon which spreads it self to overwhelm the name and reputation of Moses The Ethiopians although properly one nation Gen. 2.13 yet that a very large one is used to signifie the Gentiles whose more proper sinnes were intemperancy of all kindes as Luxury Drunkenness Incontinency c. And therefore they who live in those sins are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of the Gentiles walking in lasciviousness lusts excess of wine c. 1 Pet. 4.3 And when the Prophet compares the people to the Ethiopians as in regard of their sins so in respect of their habitual continuance in them he chargeth them with drunkenness and whoredom Jer. 13.12.23.27 Hence it is that Bacchus the Heathens god of wine and excess of wine hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Cush And therefore David not willing plainly to name Saul the son of Kish the Benjamite 1 Sam 9.1 he implyes him more secretly under the name of Cush the son of Jemini Psal 7. in the title for his unchangeable like sins As where the Poet not daring to speak out concerning Caelius a riotous Roman saith Dic quibus in terris Tres pateat Caelî for Caelii spacium non amplius ulnas Tell in what lands The grounds of Caelius are but three Elns Which three remain'd unsold as reserved for his grave Hence it is also that the Ethiopians and Israelites are opposed as Jewes and Gentiles Amos 9.7 Are ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9. v. 7. as the sons of the Ethiopians unto me O ye sons of Israel which our Translators call Children When therefore Moses is said to have taken to wife an Ethiopian woman hereby he prefigured him whom the Lord would raise up like unto Moses who would reject his disobedient impenitent and incorrigible people and give them a bill of Divorce and should grant the Gentiles repentance unto life Acts 11 18. and take out of the Gentiles a people to his name Acts 15.14 so to be called as a wife by her husbands name This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses John 7.35 Acts 22.21 22. The other occasion of speaking against Moses was the eminency of his gift of prophesie which occasioned the envie of Miriam and Aaron and their derision of him For so that may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the Lord spoken only only in Moses for so both words signifie only or what hath the Lord spoken only forsooth in Moses Hath he not spoken also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis in us So very often our Translators render by or with 2 Sam. 23. v. 2. Zach. 1. v. 14.19 Hebr. 1.1 which should be turn'd in as 2 Sam. 23.2 Zach. 1.14.19 2.3 Hebr. 1.1 and elsewhere Such emulation and envie hath alwayes been among those of an inferiour dispensation against those who have been of a more eminent and higher which comes to pass by reason of acidia or laziness in spiritual things They under the letter of the Law and Prophets envie and detract from those who are lead by the Spirit of God How much more when a perverse spirit is mingled with a meer literal understanding Then Ismael mocks and persecutes Isaac Shimei curseth David and the Jewes encourage one another falsely to accuse and detract from Jeremy under pretence of the Law the Priest and Prophet who taught otherwise then Jeremy did Jer. 18.18 Manifold examples of this kinde we read of the Scribes learned only in the letter and the precise Pharisees zelotical high Priests and Elders who have contradicted and blasphemed the spiritual Moses as
covenant to be an eâ—emy unto their enemies For so he promiseth Exod. 23.22 concerning the Angel of the Covenant if obeying thou shalt obey his voice that is continue in obedience and by obeying Exod. 23. v. 22. thou shalt learn to obey and do all that I shall speak I will be an enemy to thine enemies and I will distress thy distresses That the Lord therefore should smite the Princes of Moab it was reasonable and according to his covenant But why shall he smite them thorow 1. If we consider the history we shall finde cause sufficient for this thorow destruction of the Moabites They hired Balaam to curse Israel Deut. 23.4 They followed the counsel of Balaam to commit trespass against the Lord Numb 25.1 2 3. and 31.16 Adde to these what ye read of their pride security vain confidence and contempt of God and his people beside other sins Jer. 48. 2. But if we look into the mystery we shall finde yet more reason for a thorow-smiting of Moab Moab is a Bastard-generation such as receives no correction from the hidden and inward law of God figured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot which signifies hidden and covered and such are interpreted Bastards and not genuin sons Hebr. 12.8 These revolt à patre from their father so the Antients Etymologize the word Moab and become born à patre diabolo of their father the Devil and his works they will do John 8. The root of this rebellion and disobedience is inward And therefore Christs smiting of Moab must be thorow and inward also It must needs be so For whereas there is a treasury of wickedness in the bea rt of every sinful man evil thoughts murders adulteries Matth. 15. v. 19. fornications thefts false witnessings blasphemies all in the plural since Jesus Christ came to save us from our sins how can he so do unless his arrows pierce deep even to the heart The Impostume lies there and the man must perish unless it be opened as they tell a story of him who smiting and intending to kill his enemy opened his Impostume with the stroke and saved his life Vulnus opemque tulit he wounded him and healed him both at once so unless Christ who seriously intends to cure our festerd ulcers of customary sins pierce them and open them with the injaculations and arrowes of his sharp word and spirit our impostumated souls must perish And therefore his living word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierâ—eth to the division of the soul and spirit Hebr. 4. v. 12. whence note by the way that those two inward parts are different one from other since they can be divided lets out the corruption and heals the man Such a cure was wrought on the Jewes by S. Peters ministry by whom God sent his word and healed them Acts 2.36 37. The sharp piercing words are Let the whole house of Israel know for certain that God hath made this Jesus whom ye have crucified both Lord and Christ Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes the injaculations of his spirit for it s said that having heard this word they were pricked at the heart For whereas Vulnus is Dissolutio continui a wound is the dissolving of that which was centinued and one before whereas the sinful man was one with his sin as the envious man is one with his envie and the prowd man one with his pride and the like may be said of every sin which is the very nature and being and one with the sinful man the Son of God was therefore revealed that he might wound and so make a dissolution and dis-union between the man and his sin that they might be no more one as the Aposle saith 1 John 3. v. 8. for this the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve and loose the works of the Devill 1 Joh. 3.8 For this end was the enmity of the Law put between the seed of the Woman and the seed of the Serpent Prov. 22. v. 15. Gen. 3.15 as I have shewen And whereas folly is bound up in the heart of a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scepter or Rod of correction drives it far from him Prov. 22.15 But as the Lord hath his piercing and smiting word which pierceth thorow the heart and le ts out the corruption so hath he his healing word also 1 Tim. 1. v. 10. Such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.10 not only sound doctrine as our Translators turn it and thereby many understand Orthodox which indeed often times is nothing so but also healing doctrine such doctrine as heals our backslidings Jer. 3.22 Such as makes of a Drunkard a sober man of a Letcher a chaste man of a Covetous man a liberal and merciful man yea it heals all the spiritual maladies and diseases Psal 103.3 Such are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing words 1 Tim. 6.3 2 Tim. 1.13 and elsewhere Esay 19.22 Thus the Lord smites and heales he woundeth or smiteth-thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text and his hands make whole Job 5.18 1. Note hence the transcendent power of the King Christ in mastring and subduing the greatest power of sin even the Ruling and Lording sins Exod. 15. v. 4. the Princes of Moab The Lords war is against the strongest of our sins against Pharoah and the Choyse of his Captaines Exod. 15.4 Such he wisheth to fight withall as the Poet describes a valiant man Optat aprum aut fulvum descendere monte Leonem he wisheth a wild bear or a Lyon to come down from the Mountain the strength of concupiscence the swinish sin of voluptuousness and sensuality yea the roaring Lion the Devill himself The stronger the enemy is the more fit for him to grapple withall Behold the Lord God or the Lord the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come upon or against the strong Esay 40 10. Esay 40. v. 10. So it is in the Margent and better as most what then in the text Thus our Lord speakes of himself that stronger man that he shall come upon the strong man armed and overcome him and take away his armour from him Luke 11.22 and destroy him Hebr. 2.14 2. Hence we may take notice that the divine vertue reforming the sinfullman workes not superficially or slightly The influence of this Star smites thorow the corners the Princes of Moab The powers of heaven operate and are effectual even in the bowells of the earth The scepter of Christ pierceth even to the heart So the Psalmist describes him triumphant Psal 45.3.4.5 Psal 45. ver 5. Gird thee with thy sword upon thy thigh O thou mighty one with thy glory and thy Majestie And prosper thou with thy majesty Ride upon the word So the Original sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride upon the word of truth and meekeness and righteousness and thy right
〈◊〉 〈◊〉 〈◊〉 Samaritana versio per ipsa pudenda transadegit Quam Tralatores nostri partem honestè ventrem appellarunt Uti mirum non sit locum turpitudinis muliebris quem R. David vocat eidem lupanari nomen indidisse in quo lupanare confortium exercetur Ita prostibulum nominat Ambrosius quod consistorium publicarum libidinum Tertullianus Nor is it unworthy a critical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stews or a Brothelhouse hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cavare whence our English word Cave Confodere Execrarâ— to make hollow to dig also to curse because as a very good Critick observes and thence infers Lupanar est cavea execrabilis An Harlots house is an execrable Den. According to which Tertullian very fitly Benedictus status apud Deum crescite in multitudinem proficite Excessus verò maledictus adulteria stupra lupanaria It s a blessed state in Gods account Increase and grow into a multitude But the excess is accursed adulteries fornications Brothelhouses The result of all which is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn a Tâ—â—t is to be understood what the prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harlots house Jer. 5. v. 7. Jer. 5.7 Which our Translators render in the plurall they assembled themselves by troops in the harlots houses whereby they wrong not onely the holy Text but also the Jewes nation and that even then when they were ripe for judgment when yet the Prophet charges them but with one harlots house How odious yea how abominable are such places and practises to every chast soul yea even of him who is Modestè nequam not yet desperately wicked As being that sin which though it begin with pollution but of one person yet spreads it self to the defilement of the whole community as the Lord implies Levit. 19.29 Do not prostitute thy Daughter or rather do not prophane thy Daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be holy to the Lord both in body and in spirit 1 Cor. 7.34 Levit. 19. v. 29. to cause hir to be a Whore lest the land fall to Whordom and the land be filled with wickedness Levit. 19.29 And a propotionable judgment followeth it No portion of God from above All the portion is from beneath even a fire that devours to destruction and roots out all increase Job 31.1 12. Yea the Lord frustrates that end which these leud practises aim at they shall die childless Levit. 20.20 Prov. 7. v. 27. The harlots house is the way to hell going down to the secret or inner Chambers of death Prov. 7.27 All this a man may hear and know and believe and flatter himself as if he were a guiltless person when yet he himself hath in himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brothel-house and stewes which he hates and abominates without him For from within out of the heart of men Mar. 7. v. 21 22 23. proceed evill reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulteries fornications murders thefts coveteousnesses wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit lasciviousnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill eye blasphemy pride foolishness All these evill things come forth from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defile the man So that all these are in the heart according to the French proverb What ever comes out of the Sack was in the Sack And therefore the heart is the Forge and work-house of wicked imaginations plots counsells and devices The heart is a slaughter-house wherein the wicked one slayeth the innocent Psal 10.8 The heart is a Den of thieves The heart is an arrant Brothel-house wherein its possible that a man may be an adulterer and fornicator yet not know a woman and the like may be said of the woman in regard of the man Our Master Christ teacheth us this Doctrin Matth. 5.28 I say unto you that every one looking upon a woman to lust after hir hath committed adultery with hir already in his heart Matth. 5. v. 28. Gen. 12. v. 17. Yea and sometime the Lord punisheth the lust when it hath proceeded no farder then the heart as Gen. 12.17 The Lord plagued Pharaoh with great plagues and his house for the matter or busynes of Sarai Abrams wife This is so consonant unto sound reason that the very lascivious Poet himself could say Ut jam servâris bene corpus adultera mens est Omnibus exclusis intus adulter erit Though well thou keep thy body yet thy soul When all are shut out that within is foul And Seneca Incesta est sine stupro quae cupit stâ—prum She is unchaste without whoredom who desires to be an Harlot Yea although the soul be not stained with those obscene lusts yet because there is a covenant of spiritual mariage between Christ and the believing soul Hos 2.19.20 Zach. 8.8 And the Lord hath given himself to the obedient humanity and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity dwelling in us Joh. 1.14 and 14.23 Yea and hath made a contract of mariage with his Church to which he speakes as to one person Exod. 20. v. 3. I am the Lord thy God I am thine Thou shalt have no after or other gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super faciem meam upon my face Thou art mine The Lord having made this contract of mariage Verbis formalibus praesentibus in these present formal words of a real contract the breach of this contract of mariage is no other then spiritual whoredome Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so have yee been treacherous against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O house of Israel saith the Lord Jer. 3.20 Hence it is that idolatry is spiritual adultery both because it proceeds from carnal thoughts of God and because adultery betrayes the heart to idolatry as in the history before us so 1 King 11.1 And therefore idolatry is reckoned among the works of the flesh Gal. 5.19.20 Yea that in Gods account is idolatry and spiritual adultery when the heart disloyally turns away from God to any thing which is not God or leading unto God Jer. 3.2 Where hast thou not been lyen with Yee adulterers and adulteresses know ye not that the friendship of this world is enmity not with as our Translators render it but of God So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 4. v. 4. that the friendship of the world is the enmity of God James 4.4 So our Lord calls the Jewes an adulterous generation Matth. 12.39 and 16.4 This fornication and adultery is committed with the whorish woman the vain thoughts 2 Cor. 11. v. 3. which are compared to Eve 2 Cor. 11.3 as the Serpent beguild Eve so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts which therefore are forbidden our bed nor may we permit them to lodge in us For therefore the Lord complains Jer.
and complain that they have no grace no strength to go on in their spiritual journey the Apostle supposeth that they had strength Gal. 5. v. 7. and therefore he reproves them for not using it Ye did run well saith he who hindred you that ye should not obey the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to hinder but caedo percutio pulso to cut to strike to beat or drive back and so by consequence impedire to hinder as Pagnin turnd it but Arias Montanus corrects it and renders it intercidit We may render it who hath stricken you or driven you back which is proper to the case of the Galatians who were driven back from the Spirit to the flesh from the grace of the Gospel to the works of the Law from their son-ship in Christ to a voluntary bondage under the elements of the world So So that they who pretend they want grace and strength and say they would go on if God would give them grace they lay the whole blame of their negligence and improficiency upon God himself whereas indeed they themselves alone are in the fault 3. But more sharply are they to be reproved who begin well but end ill The Apostle reproved this Apostasie in the Galatians Gal. 3.3 Are ye so foolish that having begun in the Spirit Gal. 3. v. 3. are ye now made perfect in the flesh or rather according to the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so void of spiritual understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which our Translators turn foolish as I shall hereafter shew if the Lord will that having begun in the Spirit ye are now made perfect in the flesh By the flesh is to be understood the carnal commandement as that of circumcision which engageth to keep the whole Law Gal. 5.3 Hebr. 7.16 and 9.10 But we may enlarge this Reproof and extend it unto those who have begun in that spirit whereby we mortifie the deeds of the body Rom. 8.13 and go about to be perfect in the corrupt sinful flesh Such are they who having entred and made good progress in the narrow way of mortification become weary of it and return to their vomit of made holiness which they had cast up with the Dog and reject the true holy things and with the Swine they tread under their feet the precious Pearl Matthew 13.46 and return to their wallowing in the mire of sensuality 2 Pet. 2.22 So the precise ignorant and bloody zeal and the brutish sensual and voluptuous life are accurately distinguished in the vulgar Latin Matth. 7.6 Be we exhorted to begin our journey T is high time with all of us Via longa vita brevis The way is long and we have but a short life allowed us wherein to finish it But Dimidium facti qui bene caepit habet Who well begins he has done half his work It s true the beginnings of every good work are difficult and hard Haec dum incipias gravia sunt dumque ignores ubi cognôris facilia saith the Poet of a less weighty business Wherefore let us break thorow all difficulties and possess the land before us That 's the next exhortation 2. Possess The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie all manner of possession but more properly to possess heir-like that is to inherit which is the proper act of an heir 1. But how can the people of Israel possess heir-like the land of the Amorites The Land is the Lords Levit. 25. He hath spied it out for Israel Ezech. 20.6 who is the Lords first-born Exod. 4.22 Israel is my son my first-born and so the Lords Heir But 2. How can Israel be commanded to possess heir-like that land whereof he hath as yet no possession at all Israel was not yet passed over the river of Arnon which was the border of the Amorites By possessing Israel comes to possess Israel by inheriting comes to inherit The Lords command is so to be understood as he himself speaks Deut. 2. v. 31. v. 31. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again our Translators obscure the Text and render it begin to possess that thou mayest inherit his land The words sound thus Begin inherit that thou mayest inherit his land As we begin so we possess we stay not upon the finishing of the whole work before we possess So far forth as we die unto sin so far forth we live unto God As much as we put off of the old man so much of the new man we put on This is a great encouragement unto all yong travailers in Gods way so far as they have gone 't is all their own So the Lord tels Jehoshuah every place that the sole of your foot shall tread upon that have I given unto you Jos 1.3 So Israel takes possession For Abraham heir of the world was called to Gods foot Esay 41.2 and so God gave him possession And no otherwise can the children of Abraham hope to inherit the land then by walking in the steps of A. brahams faith and obedience Rom. 4.12 13. And they must fight for all they shall possess So it followes 3. Contend with him in battle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turnd Contend properly signifies Miscemini be ye mingled so Arias Montanus turns it and Ainsworth Medle with him Yea and our Translators so render the same word v. 5. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medle not with them how ever their mindes changed in turning the same word here To mingle is to make a medley The word also signifies to ruminate or chew the cud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Battle were better turnd War For how ever the word signifie both yet war and battle differ as Bellum and Praelium bellum war imports hostility and hostile disaffection of enemies one against another although there may be truces and cessations à praelio from actual battle and fighting but the war lasts while the hostility and enmity lasts and till a peace be made or one of the parties destroyed And such was the hostility between the Greeks and Trojans the Romans and Carthaginians and such was the war between Israel and the Amalekites Exod. 17.16 and between Israel and Sihon and the Amorites here The reason of this war 1. It s Gods cause He puts the enmity between the Woman and the Serpent and their respective seeds Gen. 3. 2. Our right God hath given Sihon the Amorite King of Heshbon and his land into our hand and power 3. There is necessity of such a meanes for the recovery of our right 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread or what is eaten Which imports to us that war is an eater a waster a consumer and that on both sides The sword devours or eats one as well as another 1 Sam. 11.25 even
abominable things Psal 14. He looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement Esay 5. v. 7. and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scab a Spot of Leprosie and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry the Spirit of God abhors not such elegant Paranomasia's and Allusions Esay 5.7 Moses looked for an upright people as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright ver 4. but behold they are become a crooked and perverse generation All the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the marks and characters which are tokens of Gods sons they were worn quite out depraved and lost the true image of God corrupted and marred instead of the righteousness of God he findes spots blemishes defilements in lieu of Gods rectitude uprightness he finds obliquity crockedness perverseness So that in the Text we have these Axioms 1. The people corrupted themselves 2. Their spot is not of his Sons 3. They are a perverse and a crooked generation 1. As to the first of these They have corrupted themselves The words are in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath corrupted himself Howbeit since the people of Israel are here understood as a collective of many the Scripture speaks both wayes and the sense will amount to the same Let us therefore inquire into the object of this corruption and the corruption it self There is a difference concerning the object of this corruption For whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether we should understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly and so understand God as Hierom turns the words Peccaverunt illi they have sinned unto or against him that is God as by corrupting his Covenant Or whether we should understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reflexly and reciprocally as our Translators render it They have corrupted themselves or as the word more properly signifies to themselves meaning the corrupt people themselves They have all a good sense and we may make use of them all As for the corruption it self The word here used signifies all manner of destruction and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterly to corrupt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy and by many other words they express what is in the Text to corrupt But more especially the word signifies to sin and commit iniquity and therefore the LXX turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do unjustly as Moses speaking of this corrupt people Deut. 31.29 I know that ye will utterly corrupt your selves the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will do very unjustly And the LXX render the word in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom turns Peccaverunt they have sinned And yet more particularly by this corruption a more particular sin is to be understood and that 's Idolatry as Exod. 32.7 Thy people have corrupted themselves what corruption that was ye finde in the next words They have made them a molten Calf verse 8. and so the Chald. Paraphrast explains this Text. This corruption spreads far and extends it self to the mindes and thoughts of men for so we read of men of corrupt mindes 2 Tim. 3.8 and thence to their words Eph. 4.29 and to their doings Ezek. 16.47 The Philosophers define corruption a substantial mutation a change of the nature which is opposite and contrary to generation the other substantial mutation And if we apply it unto our present business it 's a change of the man from his true manlike nature Eccles 12.13 viz. from the fear of God and keeping His Commandments from the truth righteousness holyness and uprightness of God This corruption we see 2 Cor. 11. v. 3. is a substantial mutation But how came this people to be corrupted surely corruption begins with the thoughts And therefore the Woman was tempted and first corrupted And I fear saith the Apostle lest as the Serpent beguiled Eve through his subtilty so your thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ 2 Cor. 11.3 The thoughts corrupt the life the will and affections and so we read that the old man is corrupt by deceitful lusts Ephes 4.22 1. Take notice by what foul names the holy Scripture represents our sins unto us as here under the name of corruption so 2 Pet. 2.19 and in the fore-named Chapter by mire and vomit afterwards in the Text by spots and blemishes crookedness and perverseness elsewhere by the menstruous cloth of an unclean Woman putrefaction of sores the excremont of a man Prov. 30.12 And scarce shall we meet with any thing odious to our fansie from which sin borrows not a name to shew how the Lord hates it and would also that we should hate it 2. Corruption supposeth integrity For whatsoever is corrupted was at first sound and whole whatsoever is fallen it sometime stood If man therefore be corrupted he was sometime whole and sound Consider we therefore the man under both these conditions before and after his corruption 1. Before it And then behold O man the purity and integrity of thy primitive estate The generations of the World were healthful and there is no poyson of corruption or destruction in them Wisd 1.14 This was no doubt an honorable estate wherewithal the Man was invested even with Christ the honor that cometh of God onely Iohn 5.44 1 Pet. 2.7 But man being in this Honor understood not but became like the Beasts that perish Psalm 49.12 20. Whence wicked men are called Wolves Dogs Foxes Bears Lions c. as acting according to the bestial principle of life 3. A wicked man is the very worst of all living creatures and the reason is because being yet intire and uncorrupt he is the best and therefore being corrupted he is the very worst Corruptio optimi est pessima the corruption of that which is the best is the worst of all What a dangerous companion is a wicked man to himself He loves not himself but corrupts and destroyes himself How dangerous a companion is a wicked man unto another Can he love another who hates himself can he preserve another who destroyes himself Yet its strange how carefully men shun one who hath the Poul disease or the Plague or some other infectious malady yet fear not intimate conversation with men of corrupt mindes yea life and manners Yea we are wont to warn our children lest they have society with such as may infect their bodies or early corrupt their thoughts yet meantime we consider not that both they and our selves have the poyson of corruption in us as vain thoughts which are destructive Jer. 4.14 Justly are they hence to be reproved who are self-corrupters How much more are they to blame who corrupt and destroy others whether in body or soul The Spirit of God is so tender of the natural life that it allowes not a will or affection toward the taking it away from another He that hates his brother is a