it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
three first Chapters which as all agree contain many mysteries which therefore were inhibited unto Novices Nor is it every mans businesse to search after this Mine Ungodly men who turn not from their iniquities shall never understand Gods truth Dan. 9.13 and 12.10 the same Prophet denounceth their doom None of the wicked shall understand Who then it follows But the wise shall understand that is the godly wise the beginning of whose wisdom is the fear of God For God giveth to a man that is good in his sight wisdom and knowledge and joy Eccles 2.26 And our Lord Jesus John 7.17 promiseth That If any man will do the Lords will he shall know of the Doctrine that is if any man have a will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do the Law of God which is the will of God the Father Psal 40.8 he shall know of the Sons Doctrine which is the Gospel But let us come to the words propounded And the Spirit of God moved upon the face of the waters Gen. 1. Ver. 2. In this Chapter the holy and blessed Trinity meets for the Creation of the Macrocosm or greater World And the Microcosm or lesser World the compendium and breviat of the greater Verse 26 27. As concerning the Macrocosm or greater World the Thargum of Jerusalem turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In Wisdom which indeed is no other then what David Psal 104. having paraphrased on the works of God in the Creation Verse 24. he saith In wisdom hast thou made them all and the like Psal 136.5 6. To which may be added other like Scriptures This Wisdom is the Son of God and therefore the Interlineary Gloss interprets In Principio in the beginning in Filio sâ—o In his Son by whom all things were made John 1.3 Which also the Apostle ascribes unto the Son Col. 1.16 who saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning So Revel 1.8 He is called the Beginning and 3.24 the Beginning of the creation of God Heaven and Earth the Interlineary Gloss expounds Spiritual Mon who meditate on heavenly things and Carnal Men who have not yet put off the earthly Man Alcuin briefly explaines the first Verse thus In the beginning The Son who being made Man it appeared who were heavenly who earthly so he And therefore it presently followes The Earth was without form and void Which very words Jer. 4.22 23. applies to the foolish people and sottish children who have no understanding until they receive the form of Doctrine So Gloss Ordin The Spirit of God moved The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the motion of a Bird while she hatcheth Eggs or moveth her self over her young ones We finde the same word so used Deat 32.11 which the Vulgar Latin hath Supervolitans flying over Arias Montanus turns Motitabit She will move her self often and our Translators render well She fluttereth And why the same word may not be here used I know not The Spirit of God is here said to flutter on the waters that is mystically saith the Ordinary Gloss noting hearts which have lost the rest of the minde In regard of the quickning power and tender love of God to his New Creatures he takes on him the affections and acts of Birds which are most loving to their young ones Thus in the place before named Deut. 32.11 God the Father is compared to an Eagle and to Birds flying Esay 31.5 The Son to an Hen 2 Esdr 1.30 I gathered you together as an Hen gathereth her Chickens under her winge Which the Son applies to himself Matth. 23.37 And the Spirit of God appeared like a Dove Mat. 3.16 So that the Holy and Blessed Trinity is ingaged in the work of the outward and inward creation That this Translation may yet appear the more fit we may take notice that some of the best Philosophers have compared the Fire and Air to the Shell and White the Water and Earth to the yolk of an Egge upon which the Spirit of God here is said to sit and move it self The LXX hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian turns Supervectabatur was carried over the waters The Chaldee Paraphrast here useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breathe as proper to the Spirit which the Arabick follows But I adhere to the translation which I have already given For the Syriack Interpreter hath a word like that in the Hebrew which signifies the act of a Bird sitting upon Eggs and hatching young ones Nobilius turns the Syriack word Fovebat aquas the Spirit of God nourished the waters Martin Luther useth the word Schwebet as also Piscator which in his Latin Scholia he turns Incubabat the Spirit sat upon the waters as a Bird on Eggs cherisheth them and quickens them that young ones may be hatcht and brought forth out of them Let the waters bring forth abundantly the moving creature that hath life which we may better turn word for word Gen. 1. Ver. 20. the living soul So the French Spanish and Italian Bibles have the words And the Tigurin translation and Pagnin The like we may say of Verse 21. and 24. where our Translators have every living creature the translations now named have according to the Hebrew Every living soul Thus that manner of speech may be made familiar which otherwise is uncouth 1 Cor. 15.45 The first man Adam was made a living soul Cattle and creeping thing and beast of the earth I rather render the last word wild beast of the earth Gen. 1. Ver. 24. For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both the tame and wilde beast as the English word Beast may do when it is alone as 1 Sam. 17.46 Yet when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added as here it is this signifies tame that wilde So Genesis 8.1 Levit. 26.22 and in many other places GEN. 2.2 On the seventh day God ended his work IF thus we read the words it will follow Chap. 2. Verse 2. that God wrought also upon the seventh day for to finish a work is to work And if God finished his work on the seventh day then he did not rest the whole seventh day and so it should be said that God rested a part of the seventh day For the avoiding of this objection the LXX plainly corrupted the Text and instead of the seventh day put the sixth and read the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his works on the sixth day This seems to have been their constant reading For Hierom so read it in his time and it is so and no otherwise extant at this day According to the Letter this Knot may be loosed by saying that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Genesis 2.2 which we render ended Perfecit in the Preter tense may be as well turn'd into the Preterpluperfect tense Perfecerat He had ended because there is but one Preter
to the Jewes which of you convinceth me of sin Iohn 8.46.7.8 That very question was conceived to be a very great sin and occasioned another Say we not well that thou art a Samaritan and hast a Devill Mat. 27.23 Nay their malice ended not in reproachfull words For when Pilate asked them what evill hath be done T was evill enough to have done no evill The text saith they cryed out so much the more let him be crucified It was sin enough in Paul so to have walked and pleased God that he could truely say I have lived in all good conscience before God untill this day Then Ananias commanded those who stood by to smite him on the mouth Acts 23.2 And it was well he scaped so Nor is this observable onely in the visible Church but in every Nation who so ever fears God and works righteousness and so walkes and pleaseth God initially Acts 10. as Cornelius did even for that very reason he is not accepted of men That Hermodorus was bannished from Ephesus Aristides Themistocles Alcibiades and others from Athens by Ostracisme no other reason can be given but onely that they were excellent men and abounded more than others in doing good They walk'd up to that light they had Nor is there any other cause alleaged by Lampridius why Heliogabalus was displeased with Alexander his adopted son but onely because he was unlike unto his father a continent chast and temperate man Nor why the same Emperour put Ulpian the great Lawyer out of his place but onely because he was an upright and honest man in it Indeed other reasons are alledged commonly as against Socrates and others but the onely true one was that which the Ephesians as Strabo reports used when they bannished Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not that any of our Citizens be too good and profitable unto others And that country man had not yet learn'd the art of Seeming when coming to Athens he met Aristides called the Just going out of the City and gave him an account why he came to Athens to bannish him why saith Aristides What evill have I done that you intend this evill against me The Country man answered him bluntly Mihi non placet istud nomen Justi I like not saith he this name Just But why stand we on particulars Wisd 2.12 Salomon long since discovered the general designe of ungodly men against those who endeavour to walk and please God and exceed others in so doing it fits them of this generation extream well Let us lie in wait for the righteous because he is not for our turn and he is clean contrary to our doings He upbraideth us with our offending the Law and objecteth to our infamy the transgressions of our education He professeth to have the knowledge of God and he â—â—lleth himself the childe of the Lord He was made to reprove our thoughts He is grievous unto us even to behold for his life is not like other mens His wayes are of another fashion we are esteemed of him as counterfeits He abstaineth from our wayes as from filthinesse He pronounceth the end of the righteous to be blessed and maketh his boast that God is his Father After this long enumeration of his crimes alleaged against him they proced to sentence Let us see if his words be true and let us prove what will happen in the end of him For if the just man be the Son of God he will help him and deliver him from the hand of his enemies Let us examine him with despitefulnesse and torture that we may know his meekness and prove his patience Let us condemn him to a shameful death But this is the great consolation to Enoch and his Enochites which over-poiseth all the contempt and hatred of the evil world To them Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enoch is no body despicable and hateful But God receives him Enoch pleased the Lord saith the Wise-man and was translated and was an example of repentance to all generations Ecclus 44.16 17. Noah who walked with God also was found perfect and righteous in the time of wrath He was taken in exchange for the World therefore was he left as a remnant unto the Earth when the flood came Yea though Enoch and his Enochites be given for lost men Esa 62.12 Psal 83.3 yet the time will come when that of the Prophet shall be fulfilled They shall be sought out Though pursued and persecuted yet the Lord hides them and then they are safe Nor man nor other Creature can hide it self from God nor can man or any other Creature finde those out whom God hides Yea though the Devil himself by subtilty and violence attempt their destruction yet the Gates of Hell shall not prevail against Gods hidden Ones What though the evil one walk about seeking whom he may devour What though he cast his fiery darts at us Gen. 15.1 and 17.1 What saith God to Abrabam the Enochite and every one of his children Walk before me and be perfect I am thy shield that will quench the fiery darts of the evil one Yea the Lord is a buckler unto them that walk uprightly Prov. 2.7 Such protection holy David promised himself and all the true Enochites who walk and please God Psal 27.5 and 31.20 Thou shalt hide them in the secret of thy Tabernacle Temples are alwayes held inviolable So that they whom the Lord hides in his Tabernacle and Temple and the secret of it that is 1 Cor. 3. in himself must needs be safe For as his Enochites are his Tabernacle and Temple Rev. 21.22 Exod. 33.21 so is he theirs He hides them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Rock that is in Christ where Moses was hid when he saw God And now they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond al the power that the enemy has to hurt them Thou shalt keep them secretly from the prides of men in the time of wrath thou shalt hide them from the men of the army When is there greater trouble or danger than in the time of war and wrath when the Lord opens Din Then thou shalt hide them from the sword-men Ab ore gladii from the power of the sword and à gladio oris from the strife of tongues All this imports preservation from evill And the good is as great whereunto he preserves them For How great is the Goodness that thou hast laid up for them that fear thee which thou hast wrought for them who hope in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex diametro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maugre all the opposition of the sonnes of men Lastly what is that greatest good which the eye of the naturall man hath not seen nor his ear heard nor has it entred into his heart to conceive That good the great God hath promised to Abraham and his sonnes the true Enochites who walke before him and are perfect Gen. 17.1 To
them he himself is a shield and an exceeding great Reward even the eternal life it self He is thy life and the length of thy dayes Deut. 30.20 saith Moses which recompensed Enoch's short life Of all the Patriarchs before the flood Enoch lived the shortest time onely 365 years So many years as there are dayes in one year Yet was Enoch the father of Methusala who of all the fathers before the flood lived the longest life A short life well lived in the acceptable year of the Lord begets the longest life even the everlasting life This same shall comfort us concerning our work and toyl of our hands Gen. 5. Ver. 29. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he shall give us comfort refreshment or case and so it will suit with the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall give us case rest or refreshment from our work and toyl of our hands Lamech in these words intends to give the reason of his son Noah's name which is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest and so the Etymology was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give us rest I may if the Lord will give a more generall reason for this as also for other proper names in Scripture whose notations may seem to differ from them as this doth And thus the LXX understood and expressed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man shall give us rest or quiet us from our works Thus the V. Lat. Ab operibus nostris from our works So Vatablus Ab opere nostro from our work Thus also the Tigurin Bible Munster and Castellio and one ancient Dutch Translation The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may signifie de as Tremellius and the French Italian and Spanish Translations render that Particle as also our English which followes Tremellius herein But to comfort that Age concerning their work and toil and the curse of the Earth it is a large expression and not so fit for this place if we shall consider how Noah made good what his Father Lamech boded of him Namely that he gave ease and rest to his Father and his generation by removing the curse from the Earth which we read not so much as promised from the first time it was imposed on it until Noahs dayes And therefore the Jewes say that the Lord would not accept an Offering from Cain of the fruits of the Earth because it was accursed But when Noah was born and became a just man walked with God and was perfect in his generation and so found grace with the Lord then the Lord promised he would no more curse the Earth Omnia retroacta opera scilicâ—t peccata quieverunt per Noe qui ea sepelivit diluvio All former works namely their sins ceased by Noah's means who buried them in the sin-flood as the Dutch call Noahs flood so S. Hierom. And the cause of all their incessant labour and toil being removed the effect also was removed with it And this Noah did by finding out meanes to facilitate mens necessary paines and to asswage their griefes 1. The former by inventing the Plough with other Instruments of Husbandry and applying Oxen thereunto and teaching the way to till the ground being himself taught by the great Husbandman John 15.1 This the Poets attribute to Saturn Janus or Ogyges who indeed according to the best Mythologists were no other than Noah 2. He asswaged their griefes by planting the Vine and teaching the use of Wine which comforts and makes glad the heart of man whence Anacreon calls Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 104.15 in the Epigram Bacchus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both which Horace expresseth Solicitis animis onus eximit Wine takes off the burden from pensive mindes Hence the old Poets say that Janus who was Noah had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine who taught the Italians and other Nations the planting of Vineyards and use of Wine And adde that after he had himself miscarried by it onely once he forewarned all men for ever after to use Wine moderately Which yet I fear very few have learned of him but rather his excesse and by his nakednesse endeavour to cover their own and excuse their habitual intemperancy by pretence of infirmity And because Noah saw the former and later world they say Janus had two Faces And they who feign him to be Saturn say that in his time was the Golden Age when Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the old Poet. But Oh the unthankfulnesse of Man to his Creator The mediate Authors of any particular good unto mankinde are Deified God himself the Author of all good both for necessity and delight Hos 2. is not owned He who teacheth to plant and sow c. is accounted a God He who gives his rain from Heaven and fruitful seasons filling our hearts with food and gladness He in whom we live and move and have our being without whom he that planteth 1 Cor. 3. Esay 28.26 is not any thing nor he that watreth any thing he is not acknowledged He who taught men Husbandry and somewhat cased them of their labours and griefes is accounted a God He who taught him who first instructed men in husbandry who owns him O the wonderfull grace of God! O the ingratitude and great unthankfulness of men Doubtless historical Noah though deified by the Heathen Poets under diverse names as he who gave the world comfort and rest from their labours and the curse of the earth yet he was onely a figure of him who removes the labour and curse and restores the blessing Gen. 8.21 as I shall shew more in due place I Will destroy man Gen. 6. Ver. 7. which I have created The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to blot out And so it is rendred in this place by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere upon the same argument Gen. 7.4.23 and why we should use a metaphore here taken from building or demolishing what is built when the wisdom of God makes choice of one borrowed from Graving Writing or Painting or defacing what is painted or written or graven I know not The Metaphore here taken from Graving Writing or Painting may have reference to the image of God pourtrayed in Man whom God made after his own image 2 Esdr 8.44 Wisd 2.23 yea an image of himself which because the Man had by his wicked imaginations thoughts desires and purposes depraved and marred and in stead of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good image and similitude wherein he was created had now drawn upon his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil image or similitude for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Gen. 6.5 the Lord here threatens that he will blot out man that image which he had made This image of God consists in knowledge Col. 3.10 Ephes 4.24 in
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
prayed for them While the judgement was upon them they feared but when that should cease they also would cease to fear and would return to their own inclination Moses full well knew the false and corrupt nature of men So true is that Distich and the English of it Daemon languebat Monachus tunc esse volebat Daemon convaluit Daemon ut ante fuit The Devil was sick then he a Monk would be The Devil was well again the Devil a Monk was he Our corrupt nature is so base and servile it s far better when it s kept under then when it is at liberty Thus it was under the Law Jer. 22.21 And thus it is and hath been in the time of the Gospel For the Church of Christ was more pure holy just loving patient long-suffering c. in the time of the Apostles and afterward until Constantines dayes then ever it hath been since in any age Our own experience may prove this within these few years that the lives of men professing religion were more sober just godly and every way more truly Christian when there was a power over them to check them then ever they have been since while men may do what they list How many examples might be given for proof of this in these our dayes of Cheaters of Gamesters of Whoremongers of Drunkards c. who while the Lords hand is upon them by sicknesse or otherwise while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyces of God his threatnings are thundred out against them by the Sons of Thunder O how humble they are how prodigal of large promises of amendment how full of confession of sin just like Pharaoh here how firmly a man would think do they binde themselves with vowes and promises How humbly do they desire Moses and Aaron to pray and that much for them Yet when the Philistines are upon them Potione cadentes as Hierom renders Philistine when their Pot-companions resort unto them they break all vowes all covenants with God and men as Samson brake his cords But Moses and Aaron well know that these Egyptians or as we call them in our English these Gypsies are afraid of the face of the Lord before they pray for them and that upon their recovery they will return to their own byass The Israel of God hath better learn'd Christ and well knows that it is more noble to be brought off by the whisper of Gods voice perswading us then by his terrible thunders threatning us rather by the goodness of God leading us then by his severe judgements driving us to repentance But the good God sanctifie every dispensation unto us which may win us unto himself whether it be His Rod or his Spirit of Meekness SERMON VII The right Dressing of and due Addresse unto the Paskal-Lamb preached in Commemoration of Mr. SHIELD one of the Worshipful Company of the COOKS at S. Mary Alder-mary London Febr. 2. 1655. being Candlemass-day And for a preparation to the Communion Exod. 12.9 Eat not of it raw nor sodden at all with water but roast with fire his head with his legs and with the appurtenance thereof THis was wont to be a festival-Festival-day And accordingly I have prepared for you The Jewes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their preparation for the eating of the Passeover which was the killing of the Lamb and fleaying of it the butchers-Butchers-work Then followed the dressing of it the head and legs and appurtenance which must not be half-roasted or raw-roasted nor boyled at all but down-roasted that 's the Cooks work And being thus prepared it must be eaten by all and much good may it do us Not with much curiosity variety and excess as ye are wont to provide for your City feasting but with all simplicity and plainness one dish Gen. 18.7 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter and I have so provided yea it is provided to my hand one dish now in season Lamb and this Lamb of the Passover in season all the year all the acceptable year of the Lord. From Verse 1. to Verse 28 SERM. VII we have Gods direction touching the Passover Feast of unleavened bread This direction is given by God to Moses and by Moses to the people The direction is of two kindes of acts where of some preparatory of the Lamb setting it a part Essential Killing it Essential Sprinkling of the blood ver 7. Eating the flesh verse 8. which is illustrated by Adjuncts Consentany Dissentany Verse 9. Which is my Text which dissentany is illustrated by a diversity Not raw nor sodden at all with water The words are the rule of the Modiparator or Moderator convivii the rule of the Master of the Feast where in ye have first his Bill of fare What we must eat Secondly How drest and that 1. Negatively how not Eat not of it raw nor sodden at all in water 2. Positively how we must eat it eat it rost with fire c. 1. We must eat the head of the Pascal-Lamb with his legs and with his purtenance 2. We must not eat of it raw 3. Nor sodden at all in water 4. We must eat it rost with fire Axiom 1. We must eat 1. the head 2. the legs and 3. his appurtnance These parts we may consider 1. a part 2. joyntly First a part 1. the head the most eminent part of the body All the nerves and sinewes have their original in the head whereby the head ministers unto the members all their power and strength of moving and acting It is seated in that eminent posture that it becomes him who in all things ought to be the chief to be called the head though otherwise he be one with his mystical Body For as the body is one and hath many members and all the members of that one body being many are one body Col. 1.18 1 Cor. 5.7 and 12.12 so also is Christ And so though he be the head yet is he also the Paskal Lamb it self The flesh of Christ the Lamb is the Word John 1.14 through whose help we keep the spiritual Passeover the passage from sin to righteousness whereby the destroying Angel passeth over us Deut. 8.3 the living Word Man liveth not by bread only but by every word which cometh out of the mouth of God Matth. 4.4 Thy words were found and I did eat them Jer. 3.15.16 that is partake of them and had communion with them Christ is the head of his body the Church and not only so but the head of every man is Christ 1 Cor. 11.3 2.16 in the head is placed the judgement We have the minde of Christ This gives light and direction unto the whole man for it is the Lords candle that Job said shined upon his head Obs 1. Own our Head and Prince This was figured by Ahashuerus which is an head and Prince of his Church as Ahashuerus was the Head Prince Lord and Husband of Esther the
the Vrim the illuminations or manifestations according to the LXX whereby God reveales and declares his will and the Thummim the perfections or consummations of that will in us when we serve him as Joshua exhorts Israel Josh 24.14 in perfection and in truth as the Greek and Vulg. Latin turn Thummim in integrity These are the gifts of God according to what S. James saith Every good giving and every perfect gift there 's one of them is from above and cometh down from the Father of Lights there 's the other And of all other they are the most perfect gifts as we may esteem them by the receivers of them the most principal parts of man his minde and will And what accomplishes and beautifies the minde but the divine wisdom that 's Vrim illuminations And what rectifies and fortifies the will in good purposes intentions and actions but rectitude and integrity That 's Thummim perfections Happy thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will and the perfections and consummations of it whereby they are conformable unto the will of God! These are to be received by faith by which we receive every good giving and every perfect gift from the Father of Lights And therefore Moses first put on the breast-plate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulg Latin turns Rationale the Informer and Director of the judgement and therefore it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast-plate of judgement Exod. 28.30 Indeed the Directory of Judgement and Counsel being a figure of Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word and Reason whole name is Counseller Esay 9.6 And therefore good reason there is that in Him should be the Illuminations and Perfections And therefore Moses put into the breast-plate illumination and perfection For the breast-plate as it signifies Christ himself so faith in him whereby we receive these things which are freely given to us of God for so S. Paul cals it the breast-plate of faith and love 1 Thes 5.8 And because the Righteousness is obtained by faith it s called also the breast-plate of righteousness This breast-plate of faith was to be fastned unto the Ephod Exod. 28.28 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superhumerale the ornament of the shoulder whereon we bear burdens and what is that but Patience which therefore is to be joyned unto the breast-plate of faith that so through faith and patience we may inherit the promises Hebr. 6.12 and 10.35 36. But alas the Vrim and Thummim was lost at the Babylonian captivity Ezra 2.65 And the Church in Babylon 1 Pet. 5.13 loseth her light and perfection by Babylonian confusions debates and strifes for the truth is lost by contending for it 2 Esdr 5.8 9. 1 Tim. 1.5 6 7. whence it is that the god of this world blindes the mindes of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 And because men depart not from iniquity they understand not the trnth Dan. 9.13 Yea the Thummim or perfections are so lost that it s almost a sin to say there is a possibility left of finding them But Nehemiah when the Vrim and Thummmim were missing he put the people in hope that there would be a time when a Priest should stand up with Vrim and Thummim Nehem. 7.65 And the Lord hath left such a consolation unto his people so Nehemiah sounds a Comforter of the Lord that if they make use of such means as the Lord hath vouchsafed unto his church the illuminations and perfections may be recovered The Prophet in order hereunto puts us in a method and way of obtaining them Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in Horeb with the Statutes and Judgements Then the Lord promiseth to send Eliah the Prophet before the coming of the great and terrible day of the Lord and he shall turn the heart of the fathers to the children c. This Eliah is not to be understood of John Baptist only for he did not accomplish that work which Eliah was to do viz. to restore all things as our Lord foretels Matth. 17.11 12. where speaking of one Eliah he saith he shall come and restore all things and then addes concerning John Baptist that he was already come So that by the doctrine of the Law and the doctrine of Repentance and conversion we are brought unto an holy fear of God and upon such as fear Gods name the Sun of Righteousness Even that true and greater Light which comes after the less John 1.8 9. ariseth and is indeed the High Priest who stands up with the Vrim and illuminations inlightning our mindes with the understanding of Gods will that we may be light in the Lord Ephes 5.8 The LXX Nehem. 7.65 have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall rise importing Christs Resurrection that he should arise from the dead and shew light unto the people and to the Gentiles Acts 26.23 And he hath the healing under his wings whereby he cureth all our backslidings Jer. 3.22 rectifies and strengthens our wills to perfect and consummate the Lords will and to make us perfect and compleat in all the will of God Col. 4.12 For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world But the powers vertues and influences of God and his divine nature are communicated unto us by the Sun even by Jesus Christ the Sun of Righteousness he brings with him the heavenly light and healing power the truth of that Apollo whereof the Poets have made a Fable and all perfection and all the fulness of God Ephes 3.19 I will be sanctified in them that come nigh me and before all the people Levit. 10. Ver. 3. I will be glorified These words In them that come nigh me answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators though they express in many words yet they give not the full meaning of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not onely such as come nigh unto God and make address to him by offering sacrifices as Levit. 1.2 but they especially who in relation are neer unto him as his Priests are in a peculiar manner And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.17 1 Kings 8.46 neer in place neer in dignity and honour as Esther 1.14 as the seven Princes to Ahasuerus Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative neerness as of consanguinity blood and kindred Exod. 32.26 Levit. 21 2 3. as of friendship Job 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my kinsfolk which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my friends In such a neer relation are the Lords Priests unto him who are here called by the same name 〈◊〉 〈◊〉 〈◊〉
its spiritual use that the man of God may be perfected unto every good work Besides although the wall of separation as to carnal ordinances between the Jewes and Gentiles be broken down Ephes 2.14 is not the heathenish life yet whole in many both Jewes and Gentiles who walk in the vanity of their minde having their understanding darkned being alienated from the life of God c. Ephes 4.18 19. Do not many work the will of the Gentiles when they walk in lasciviousness lusts excess of wine revellings banquetings and abominable idolatries Surely the Gentiles life makes the true Heathenism and in this respect it stands firm as a wall between the Israel of God who walk according to his rule Gal. 6.16 and the Gentiles yea it is the wall of separation between God and man Esay 59.2 Besides there is other reason why that Scripture should be of use unto us Est enim Deo charior homo quà m sibi Atque ipse cui Anima nostra curae est idem etiam uti corpori bene sit haud negligit ut sit mens sana in corpore sano Caeterùm nollem esse scandalo imperitis rerum atque ideò super hoc argumento lubentiùs paucis quod sentio cum doctis communicabo Nullus dubito quin hisce prohibitorum animantium carnibus insit aliqua cum corpore nostro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oritur quae sequuntur ipsam innumera usque ad internecionem incommoda non corrigenda Quam utique naturarum contrarietatem Bonus Deus qui hac etiam de causa Dominus Deus universae carnis appellari potest Jer. 32.27 ipse carnes nostram animantium reliquorum facile omnium quippe qui sit earundem omnium Plastes internoscit ammonétque suos illos imprimis qui dicto sunt ipsi obedientes quae fuerint ipsis usui ac salutares quae contrà ipsorum valetudini obfuturae quibus ne comederint interdixit Enimverò quorsum aliàs hoc praeceptum haud rarò legitur neque sanguinem neque adipem omninò comedetis Levit. 3.15 16 17. Quid est in causa porrò quod interanea passim jubente Deo super altare comburenda Nisi quod haec omnia pessimi nutrimenti sint unde sibi benignè offerri mandat adolenda in odorem suavitatis nempe ne nostro cum nocumento iis vescamur at sibi potiùs eadem offerenda Hoc est uti nobis ab eduliis hujusmodi temperemus Vult enim jubetque Deus hanc sibi nostro cum bono abstinentiam ab iisdem largiamur Nec est in aliis aliorum animantium carnibus diversa ratio Exemplo pro reliquis omnibus esto suilla caro quae vel sola comesa vel cum aliis alimentis inhibere dicitur interspirationem Quod experimento frequenti se probâsse autumat Sanctorius de medicina statica Sed manum de tabula Orandi medici si quis in haec inciderit uti venià m indulgeant quòd ipsorum fundum aliquantò audacius ac prolixiùs araverim But whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Bat as some conceive or an Owl as others render it though herein they differ yet in this they agree that it is no Swan nor do they reckon the Swan among the unclean fowls Yea hetein they accord that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a night-bird whether Owl or Bat. They both love darkness and shun the light No marvel therefore O Israel that the Lord thy God forbids thee to eat of these night-birds or have communion with them Thy God would that thou shouldst be like unto himself which is the principal end of thy pure religion and undefiled He is light and in him is no darkness at all 1 John 1.5 The Devil is darkness or the Prince of it and to Proserpina whom the Poets make the wife of Pluto or the Devil they have consecrated the Bat. And therefore S. Basil on Esay 2. compares the Bat unto the Devil which loves darkness and hates the light Though the Blacks of Mexico worship the Bat for their god as Gyraldus reports Hist Ind. lib. 3. worship thou the Lord thy God and serve him only as our Lord answered the Devil when he tempted him to fall down and worship him And as our Lord said concerning him the Prince of this world the same Prince of darkness cometh and hath nothing in me John 14.30 So take thou heed lest when he comes he may finde somewhat of his own in thee lest he finde his lusts now made thine by thy consent living in thee lest he take them and thee who wilt not part with them both alike away together Take in time the Apostles counsel before that dismal day come cast off the works of darkness cast all the idols of thine own dark imagination to the Bats Esay 2.20 and put on the armour of light Rom. 13.12 13. Ye Brethren are not in Darkness that that day should overtake you as a Thief Ye are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of light and Sons of the day ye are not of the night or of darkness 1 Thes 5.4 5. Wherefore be not like the Owls even the Wisemen of this world who have eyes and see not who are sharp-sighted and can well judge of the hidden things of darkness and dishonesty but have no sight no discerning at all of the clear day light of life the Sun of Righteousness Mal. 4.2 the Day-star which riseth in the hearts of those who are the sons of light 2 Pet. 1.19 They have wings of contemplation whereby they would be thought to sore and mount up to heaven but their whole speculation is only about earthly worldly and temporal things as the Bats have wings yet cannot raise themselves much above the earth Mirum in modum illuminatus obscuritate luce caecatur after a wonderful manner they are enlightned with obscurity and blinded with the light saith S. Ambrose O Israel who art of the day 1 Thes 5.8 take the counsel of thy God by Moses Levit. 11.20 Let these night-birds be an abomination unto thee 2. The next Bird also is mistaken by the Translators The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render a Pelican following herein the LXX and Pagnin But the Jews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in English we call a Cuckow which they prove out of the Talmud wherein it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Arias Montanus so renders it That which moved our Translators and others to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pelican was because they took it to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vomit as the Pelican doth Whence the French Bible for the same reason hath a Cormorant which is wont so to do also But the Cuckow say the Naturalists is wont also to vomit and cast up her meat For which reason the Germans abstain from eating the flesh of the Cuckow as unclean and excrementitious
thy God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who searcheth and knoweth the heart and the reins pretend not inability infirmity and weakness Thou hast power to choose if thou be a Believer whether thou wilt walk in dead works or walk with the living God In te est stulte Fool it is in thy power through the preventing guiding and assisting grace of God But so much for answer to this objection Come we now to consider what may be collected from hence for our instruction Hence we learn that 1. The names of Fortune Chance Casualty Accident Hap c. ought not to offend the people of God For since the Scripture it self useth this language and the only wise God condescends in this manner of speech to speak to us why should we be scrupulous or doubtful whether we should so speak yea or not Only that conceit be far from us that we should think any event fortuitous or casual in respect of God but that he foresees and wisely disposeth and ordereth all things which seem fortuitous casual and accidental unto men But more of this anon 2. Hence we may note that the Commandements of God are a way Where by the Commandements of God we understand not only the Decalogue or Ten Commandements but as the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law largely as Psal 19. and often elsewhere for divine doctrine and the revelation of Gods will in his Word And so the Gospel also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way Acts 9.2 and often elsewhere And that 3. Being a Way it hath divers stages parts degrees many sins to be departed from many vertues and graces to be walked in many enemies to be subdued 4. The walking with God in the way of his Commandements in truth and with a perfect heart is the whole business of Gods people and what he requires and expects of them 2 Kings 20.3 Yea this is the whole duty of man Eccles 12.13 Or indeed the whole man as the words import 5. Walking is Motus progressivus a progressive motion a proceeding from grace to grace from vertue to vertue It is Motus continuus not forward and then backward again that 's not one but divers motions Some works there are which being intermitted all that is done is lost And such is our walking in Gods way if interrupted and broken off If the Nazarite make himself unclean by the dead all the dayes that were before shall be lost because his separation was defiled Numb 6.12 And if a traveller in Gods way run well for a time and then pollute himself with dead works all his labour is lost he must begin again 6. It is possible for Gods people so to walk through the grace of God without whom we can do nothing and through whom we can do all things Phil. 4.13 that they may keep his Commandements and do them 7. It s possible also that Gods people may not walk with God in truth and with a perfect heart but that they may diversly contrarily tasually and at all adventures with God 8. There is no antecedent necessity determining us to walk or not to walk with God in the way of his Commandements 9. The Lord takes notice of the frame and disposition of our heart whether we be with him or against him and if with him whether with purpose of heart or by chance only 10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements in this later part of time when so many winds of doctrine blow when so many wayes lie opposite disparate contrary one to other and we see so many walking in these opposite disparate and contrary wayes judging censuring and condemning one another stat incertus qua sit sibi nescit eundum How shall the unexperienced traveller do who sincerely would but knowes not how to hit upon that way wherein he may walk with God This hath been the case of many and possibly may yet be the condition even of some of you It was it seems the doubt which troubled some in the Prophet Jeremies dayes For thus he directs the people Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall finde rest for your souls If the Lord point those in Jeremies dayes to an old way it must be a very old way indeed We must look for it among the paths it seems it is not a broad beaten road that broad way leads to destruction But we inquire for Gods way wherein we may walk with him to life everlasting It s found among the paths it s a narrow way And it seems there are many narrow wayes many affected and chosen strictnesses and strait wayes which are to be found in every divided judgement One or other is strict and religious in his own chosen way But are they not paths narrow paths cut out of the broad way Our search is for Gods old way his old path wherein Enoch is said to have walked with God Gen. 5.22.24 and Noah Gen. 6.9 But yet we finde not what that way was The Lord himself will teach us it Gen. 18.19 It is that which Abraham our father taught his sons to walk in the way of the Lord to do justice and judgement This is that old way wherein Abraham walked with God as himself testifies of him Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my statutes and my lawes All other wayes they are of yesterday But we walk by faith you 'l say And did not Abraham who is the father of the faithful But we walk in love and it s an old Commandement saith S. John And did not Abraham walk in love when he kept the Commandements of God How else could he keep them Exod. 20.6 they that love me and keey my Commandements and faith works by love And by faith and love Abraham walked with God in his statutes kept his Commandements and did them And this is the way we enquired after the first we finde commended to us Gen. 18.19 and the same the last with a blessing annexed unto it Blessed are they that do his Commandements that they may have right to the tree of life and may enter in thorow the gates into the City Revel 22.14 Justly therefore are they hence reproved who walk by chance with God sometimes very hot and zealous and sometimes again as cold as in a feverish and aguish distemper unevenly and inordinately like their pulse Yea quasi aliud agentes as if the service of God and walking with him to all well pleasing were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a business only by the bye O the preposterous heart of man how perverse and untoward is it pursuing vain and transitory things with all eagerness and earnestness neglecting and slighting things lasting and everlasting making those their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their main and principal business these their 〈◊〉
we must not come at or unto a dead soul we must go out of the world as the Apostle reasons 1 Cor. 5.10 To go in unto a dead soul is to have intimacy with it as Jacob speaks Gen. 49.6 O my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word enter not into their secret Hence it appears there are dead souls For what is the natural death but the separation of the soul from the body And what is the spiritual death but the separation of the spirit of life from the soul according to what the Prophet speaks The soul that siuens that shall die Ezech. 18.4 For sin when it is perfected bringeth forth death James 1. And as the man is said to die of some one disease or other or of some wound or of old age even so the soul dies Thus the false teacher who consents not to wholesome or rather healing words 1 Tim. 6. v. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of our Lord Jesus Christ and the doctrine which is according to godliness he is proud knowing nothing but doting so our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sick about questions and strifes of words And it is a deadly sickness for it followeth whence cometh envie and that slayeth the silly one Job 5.2 Yea envie is like the foul disease the rottenness of the bones Prov. 14.30 A consumption of the soul so Wisd 6.23 Neither will I go with consuming envie wrath is a feverish distemper that gives place to the destroyer Ephes 4. Covetousness is a dropsie Quò plus sunt potae plus sitiuntar aquae As much he drinks so much he thirsteth still And prodigality is a flâ—â—â— and looseness of life For the prodigal yong man was dead of it saith his father when he spent his substance with riotous living Luke 15.13.32 And there is the like reason of other spiritual diseases O that men would impartially look into their own spiritual estate and judge concerning themselves whether their souls be dead or alive It is of greatest importance whether so or not For he who hath not the spirit of life and spirit of Christ he is none of his Rom. 8.9 And we are saved by his life Rom. 5.10 We enquire not now into signes of the vegetative sensitive or rational life but what characters we finde in our selves of the divine life or life of God according to which the soul may be said to live If there be no sense or exercise of sense we know that naturally the man is dead at least if his taste if his touch be gone if he taste not that the Lord is gracious Phil. 1.9 I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all sense If there be no breathing there is no life if the heart pant not breathe not after the living God Cain hath then killed Abel the self love hath slain the breathing from and towards God Gen. 4. I place not talk and speech among the signes of life It s possible there may be a great deal of holy talk and yet but talk which our Lord the wisdom it self seems to wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O generations of Vipers the word is plural how can ye that are evil speak good things Matth. 12.34 A man may live though he be speechless the true speech is from the life of God Matth. 12. v. 34. Psal 65.1 he that speaks as the Oracles of God 1 Pet. 4.11 Silence is praise to thee saith David Psal 65.1 though ours turn it otherwise the silent persevering in well doing best praiseth and pleaseth God Psal 50.23 Psal 119.175 O let my soul live and it shall praise thee The Nazarite ought to come unto such living souls and his soul shall live 3. All the dayes that the Nazarite separates himself unto the Lord he shall come at no dead soul What dayes of separation were these The learned Jews have caught that the time of the Nazerites now was thirty dayes a whole Moneth and this they understand to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. He shall be holy because in that word the number of thirty is contained Howbeit this was to be understood if he vowed himself a Nazarite and named no certain number of dayes Of these dayes we understand Acts 21. v. 26. Acts 21.26 where S. Luke mentions the accomplishment of the dayes of purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this word Purificationis whereby Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius excepts and we may as well except against the same word here Englished purification and for the same reason Because purification is properly of those who were before unclean and impure whereas the Nazarites here mentioned had vowed against all uncleanness and had kept themselves pure and holy to the Lord. In place of it we may put sanctification There is reason enough for this in the precept He who gives it is Lord of all our time Herein the Christians vow of spiritual Nazariteship exceeds that of the Law That of the law might be temporary as for 30 dayes but our vow in Baptism whereby we are initiated into the Christian Nazariteship is a vow of far greater abstinence as to forsake the Devil and all his works the pomps and vanity of the wicked world and all the sinful lusts of the flesh 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements and walk in the same all the dayes of our life O ye Nazarites ye who have separated your selves to the Lord come not at a dead soul all the dayes of your life It is the soul and spirit that is mainly to be heeded The holy Scripture reckons persons by their souls as Gen. 12.5 all the souls they had gotten in Haran and 46.26 all the souls that came with Jacob into Egypt and many the like whereas we account men rather according to their bodies as when we say no body some body a good body c. Vnde haec farrago loquendi venerit in linguas How come we to speak thus but from too little care of our souls which is helped on by mis-translation If we come at a dead soul and so defile our own souls all our former labour is utterly lost The dayes that were before shall fall because his separation was defiled Numb 6.12 He must begin again And there is the same reason with the spiritual Nazarite Ezech. 18.24 When the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All the righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in the sin that he hath sinned in them shall he die This no doubt is a very great restraint upon the Nazarite But a case may be put wherein he may seem to be released
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
brought upon them the King of the Chaldees 2 Chron. 36.15 16 17. And the like spiritual miseries the Lord threatens to the despisers of his Word in these last dayes Acts 13.41 Acts 13. v. 41. Behold ye despisers and wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and see which is left out in our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanish for I work a work in your dayes which ye will not believe though a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man declare it unto you It followes Hab. 1.5 For lo I raise up the Chaldeans even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi daemones as S. Hierom renders that word even the devils who bring with them their spiritual maladies as insensibility the plague of the heart a reprobate minde hatred malice and all uncharitableness But blessed be the Lord The Ambassadors of peace labour not altogether in vain For divers of Asher the blessed ones even the blessed of the Lord that 's Asher Gen. 30.13 Manasseh such as forget their own people and their fathers house Gen. 41.51 Ps 45.10 and Zebulun such as have the Lord for their habitation Gen. 30.20 Psal 90.1 These believe the Ambassadors of Christ and finde in these sickly times Prov. 13. v. 17. that a faithful Ambassador or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legatus veritatum an Ambassador of truths is health Prov. 13.17 These procure healing to the land And when others sin with an high land these submit themselves unto the Lord and give the hand unto him Thus Babel in these last dayes shall be laid waste the confused thoughts shall be brought under the obedience of Christ 2 Cor. 10.5 by the true Zorobabel who scatters Babel Zach. 4.7 and Babel shall give her hand and submit her self Jer. 50.15 Let us be such Zebulonites such Manassites such Asherites let us humble our selves and give the hand unto the Lord as they did and the hand of the Lord will be with us as he was with them and he will heal our land if we pray every one unto him Lord keep thy sereant from sins of pride Psal 19. v. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins of an high hand let them not rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Then I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be perfect and pure from much transgression The words of my mouth and the meditation of my heart shall be to well pleasing before thy face O Lord my Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Redeemer Psal 19.13 14. Now Korah the son of Izbar the son of Cohath the son of Levi Numb 16. v. 1. and Dathan and Abiram the sons of Eliab and On the son of Peleth sons of Reuben took men Here is a mistake of the Translators like that Numb 12.1 For as there so here where the Spirit of God puts difference between the Ring-leader and principal Offender and others drawn in who were less faulty in this Rebellion by joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Corah took together as the Nominative and the Verb our Translators confound this difference by maming the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to all putting it in the end of this verse For the Scripture as here so elsewhere layes the principal blame on Korah Num. 27.3 the company of Korah the gainsaying of Korah Jud. v. 11. Ecclus 45.18 Hereby they do some wrong to Dathan and Abiram though otherwise blame-worthy as they also do some injury to Aaron though he were not blameless as was noted on Numb 12.1 But our Translatours are not alone in this errour For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took hath troubled most Translators Diodati puts it in the end of the first verse and makes it common to the other conspirators adding a supplement larger then ours have viz. they took with them certain men The French Bible puts it at the end of the verse and renders it Firent entreprise and tells us in the margent that in the Hebrew it is he took to wit certain with him to perform his enter prize Ainsworth and Piscator put the Verb after the Geneologie of Korah Nam zu sich den Dathan But the Copulative following and Dathan hinders that construction What Ainsworth saith in favour of it seems to be gratis dictum for the reason already alleaged as also because men which he adds is not in the holy text but a supplement and that a needless one Others leave this Verb quite out as Vatablus the Tigurin Bible Luther and the Low Dutch translations also of our English Coverdale and two other How then shall we dispose of this Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how shall we render it surely 't is best to follow the clue of the holy Scripture and to place it where the Spirit of God hath left it So doth Munster Arias Montanus Pagnin and the Spanish Bible As for the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render took it imports Schism Faction and Sedition and is accordingly understood by the learned Jews Sal. Jarchi and others and therefore the Chaldee Paraphrast turns the Verb by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisus est Core c. And Korah was divided which Pagnin expresseth well Tulit seipsum ad partem he took himself aside or apart which Arias Montanus corrects without just cause as elsewhere The Bishops Bible so called as also that of Geneva herein agree with Pagnin and turn the Verb he went apart The Spirit of God aliud agens as relating an antient history points us to a mystery of iniquity the Source and Fountain of Marah and Meribah the bitter waters of schism sedition and mis-leading of the people For whereas antiquity old customs of the Church and the ancient Fathers are wont to be alleaged for the patronage and defence of Schismes Rents and Innovations nor is there any false Prophet but usually he takes covert or shelters himself and his false doctrine under the authority of one or other or all these three these three were prefigured by these three first notorious Schismaticks and false Teachers For what was Korah but Calvus as his name signifies an old Bald-pate Antiquity what signifies Dathan but long custom As for Abiram what 's he but an high father as it were another Abram and of the same original and authority also in his own and the peoples conceit who are seduced by him These reverend old Fathers and Patrons of Errour Heresie and Schism both infected their own age and became paterns also unto after ages 1. They so corrupted their own times that the Princes and people fell to them Numb 16. 2. They became paterns also unto after ages as S. Jude speaking of the Apostates of his and after times he shews whose examples they followed and sends a woe after them Jude v. 11. ver 11. Woe unto them for they have gone in the way of Cain and are poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effusi sunt so Pagnin or run greedily after the
every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
in the inmost of thine assemblies For if saith Ignatius ye often come together to the thanksgiving and glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of Satan are destroyed his fiery darts of temptations which he casts to inflame us unto sin are rendred ineffectual Your unnanimity and agreement in the faith is his destruction and the torment of his Angels So he Nor is the danger of neglecting this fault contemptible They who come not up to keep the feast of Tabernacles shall have no rain Zach. 14.16 17. Men have long looked at Christ without them and many hundred years since Now the Prophet speaking of the times of the Gospel and dispensation of the spirit the eighth day invites all nations to come to the spiritual Jerusalem to keep the feast of Tabernacles that now at length they may own him the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle in us that they may come that is believe John 6.35 and that Christ may dwell in their hearts by faith Ephes 3. Yea Christ himself cries out on the eighth day of that feast he that is a thirst let him come to me and drink If men come not so to him nor believe in him so that he may dwell in their hearts by faith they shall have no rain no showers of blessings nor shall the rivers of living water flow out of their belly which he spake of the spirit which the believers on him should afterward receive John 7.37 38 39. All these laid together make the feast of Tabernacles appear the most excellent of all the rest as being the last and the eighth day of that feast more excellent then all the other Indeed as I shewed before it 's no part of the feast but a supernumerary day a day which imports an excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be redundant and abounding which also import excellency This octonarius the number of eight is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is interpreted numerus pinguedinis numerus compositus ex primo numero binario intra denarium impingantus a number of fatness because it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguem esse to be fat abounding with mysteries as also because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl a principal figure of Gods good spirit which signifies the fatness of Gods house Psal 36.8 fatness wherewithal the soul is satisfied Psal 63.5 That oyle which swims aloft above all legal ceremonies above the septenary of the legal Sabbath above all compulsions of the Law nor comes it at all by the works of the law but by the hearing of faith Gal. 3.2 Do we keep this feast unto the Lord as we ought All his feasts are holy convocations and to be proclaimed such Levit. 23.2.37 And the Church is assembled together in Gods and Christs name which is holy 1 Cor. 5.4 And we must be holy as he is holy The proselyte to be adjoyned unto the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out and gather up such is the Church of God and Christ such as are drawn out of hell and assembled and gathered unto God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation and assembly of holy ones called out of the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 in the evil one which is more truly so rendred than by our Translators who turn it wickedness 1 John 5.19 Therefore every one of those who were baptized professed an abrenuntiation of the evil one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan before he adjoyned himself to Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I list myself in the roll of Christs souldiers And hence it was that the sons of Israel kept the feast of the Pasover before they kept the feast of Tabernacles The restraint of the 7th day the restraint from the sin before the restraint of the eight day the addicting binding and consecrating themselves to God and his righteousness Yea the sin is supposed to be consumed before we keep the feast of Tabernacles according to what Moses wrote Numb 33.2 Moses wrote their goings out according to their journeys Numb 33. v. 2. by the commandement of the Lord The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were authority enough for those journeys if written only by the commandement of the Lord but it adds much to the authority of that journal containing 42. journeys of Israel that Moses wrote them at from or according to the mouth of the Lord as the words properly signifie so that the Lord dictated unto Moses who was the Lords Amanuensis and wrote according to from or at the mouth of the Lord. Now the first journey was from Ramasses to Succoth Numb 33.5 How does that concern our present business Much if we consider when they took their journey from Ramasses viz. on the morrow after the Passover ver 3. when now we become conformable unto the death of Christ the lamb slain the true Passeover offered for us and begin to purge out the old leaven of malice though that word malice in English signifies hatred but so doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers in the Greek I wish it were rather turned naughtiness or leudness when we have begun to purge out the leaven of leudness on the morrow after the passeover they went from Ramasses that is the melting and dissolving of the iniquity which moulders away and consumes by conformity to the death of the lamb and therefore the Psalmist saith that the ungodly shall perish and the enemies of the Lord those of our own household shall consume as the fat or what of the lambs is pretious they shall fail or fade away as the smoak Psal 37.20 David compares sin to the fat of lambs offered for the burnt sacrifices which is easily dissolved and melted upon the altar such is the melting of the iniquity signified by Ramasses from whence they journeyed to Succoth that is Booths Tents or Tabernacles That was their first journey They encamped at Succoth which was the occasion that the Lord took for instituting the feast of Tabernacles according to Levit. 23.42 43. All they who keep this feast are the home-born of Israel who are pure in heart Psal 73.1 Israelites indeed in whom there is no guile John 1.47 who walk according to the rules of the feast Gal. 6.16 whereof we have heard the first The eighth day Israel must have a solemn assembly or rather a restraint and retention The second rule of the feast is 2. Ye shall do no servile work therein word for word ye shall do no work of servitude Therein is a supplement how needful I shall shew anone Herein we must inquire 1. what this servile work or work of servitude is And it is hard to say since disputes of the Canonists and Summists about
that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
the Latin Antequam Abraham fieret before Abraham was made or born I am not I was The former before Abraham was it notes a temporary being I am signifies the eternal being proper to God alone signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods proper name a being without beginning or end and best signified by the present I am And so the Jews understood him Thus oftentimes Christ makes known his eternal being by I am though our Translators obscure it by turning the words otherwise This eternal being this light this day of the Lord Abraham saw and rejoyced This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lords day wherein S. John the Divine was Revel 1.10 This is the day which the Lord hath made Psal 118.24 we will rejoyce and be glad in it he hath made and honoured this day above all other as he is understood to have made Moses and Aaron 1 Sam. 12.6 Thus he made twelve Mark 3.14 he advanced them and preferred them before all others And thus the Lord made the eighth day The eighth day supposeth all the other seven preceding And since Non pervenitur ab extremo ad extremum nisi per medium nor can we come to the eighth but by the intermediate seven dayes Let us therefore enquire into the seven dayes preceding which may be some wayes helpful towards our attainment unto the eighth day Whereas therefore our unregenerate estate is compared to darkness wherein we walk not knowing whither we go of which the Apostle Rom. 1.21 They became vain in their imaginations and their foolish heart was darkned and Ephes 4.17 18. Acts 28.26 27. Hearing ye shall hear and not understand that the true light the day of the Lord may shine unto us Let us consider these dayes 1. With reference to Gods creation and according to their mysterie and 2. More plainly and in relation to our duty The number of six is the first perfect number because it results and ariseth from the combinations of the parts one two and three Whence the Pythagoreans call it Gamon the number of Mariage because the parties joyned one to other beget the whole number The parts also multiplyed one by other produce the same As six times one thrice two twice three A number fit for the fabrick of the world which consists of the first proportion as of four to two which with the principles from which it ariseth and to which it tends makes the Diapason of all harmonies and agreements of sounds the most harmonical and consonant And therefore Pythagoras applyed it to Wedlock and more eminently to that mariage and conjunction of the creatures among themselves And this number being the first perfect number agrees to the perfect Architect and Workman as also to his work to whom to which nothing is wanting nothing is superfluous And therefore when the Creator had finished his work of creation and produced and parted it into this number of six Moses adds his Epiphonema Perfecti sunt igitur coeli terra omnis exercitus eorum Gen. 2.1 Thus the Heavens and the Earth were finished and all the host of them And therefore Orpheus who had read these works of God in Genesis as Socrates Plato and many others of the learned Gentiles had done he put a Period and a full close to his Hymns and Songs in the sixth generation because the argument of his Hymns were in this sixth generation wholly concluded and perfected because in that number of dayes the great workman God himself had finished his work in six dayes Now if more curiously we consider the egress and progress of the Workmaster the number of six wherein this Fabrick was made is fitly represented by a Triangle whose base is three the top one and the middle two For the whole Fabrick or work of the World is raised proceeds from the three subsistences which are called persons whose works Ad extra are undevided and they tend unto one end the glory of the one and onely God The Transitus or passage is by a Binarius a Duality by two which is the matter and is consummate and perfected by union which is the form Thus the divine Philosopher in his Timaeus Where God saith he the Maker of the World hath produced the number of Heaven and Earth he presently made the light whereby the Creators might be distinguished and distinctly known the Chaos was the matter the light the form the first dayes work On the second day he set the Firmament between the waters above and beneath even the Divine Wisdom and the Humane lest there should be a greater influence then this inferiour World could receive This is the second dayes work which the antient Divines account unhappy and the Jews of old read mournfully with the Accent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grieving for that Obstacle that bar which hindred the influence of the Divine Wisdom and goodness upon us The Fountain of Divine Grace and Goodness it is most plentuous most exuberant and abundant but the Divine Justice weighs out unto every one its measure whereof it is capable For unto every one of us is given grace according to the measure of the gift Christ Ephes 4.7 divided to every one according as he will Ephes 4. v. 7. 1 Cor. 12.11 On the third day according to the formal number which is three the formes of things are explained and thereby they are severed one from other That the distinction of these might appear more evidently the the two great Lights and all the other Stars are made and set in Heaven and that is the fourth dayes work On the fifth day signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the character of life the living souls were made which fill the air and water On the sixth signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is a character of life the living creatures were made which replenish the earth Last of all when the house is builded and finished the Man the Lord of it is made in the most perfect form even the similitude and image of his God Now because the Lord in six dayes made Heaven and Earth and rested the seventh day therefore man is commanded to labour six dayes and to rest the seventh day The reason of this consequence is man was made in the image and similitude of his God From this when man fell he was again invited thereunto to imitate his God in doing and leaving undone and renewing his work in labour and in rest As by the six dayes our God had his egress and rested in the seventh so man fallen man hath his regress and return to his God by his six dayes of abour and rests in the seventh As before God made the World there was darkness c. The like we read Jer. 4.23 As therefore God said Let there be light and he who commanded the light to shine out of darkness shines in the heart 2 Cor. 4.6 The light that enlightens every one coming into this
but of an hard and impenitent heart Rom. 2.5 like the sand on the Sea-shore and as the Dust Gen. 13.16 minding earthly things Phil. 3.19 The later part of Gods promise unto Abraham was fulfilled in the people to whom Moses here speaks as he affirms v. 10. The Lord your God hath multiplyed you and behold ye are this day as the stars of heaven for multitude Howbeit this accomplishment was only figurative and it self was to be yet fulfilled in the true Israel And therefore Moses prayes thus The Lord God of your fathers adde beside or over and above you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were you or like unto you or such as you a thousand such as you are that is true Israelites such as you represent in type And thus many both antient and later Translators understand the words and commend them to us in this sense The LXX thus The Lord God of your fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat vobis not as the Latin Translators there turn it Ut sitis that ye may be but ut estis as ye are The Samaritan version The Lord God of your fathers adde over and above you as ye are So the Arabic such as ye are To the same purpose the Tigurin Bible and Vatablus Addat super vos sicut estis that is Hebr. Vt tales quales estis that such they may be as ye are So the Spanish Bible so Piscator and Pagnin Howbeit Arias Montanus though often very judiciously he render by the Participle what Pagnin turns by the Verb yet both of them agree to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat the Lord adde which is better here turnd by the Participle and not harsh in English The Lord God of your fathers be adding unto you such as ye are So that hereby is imported Gods continued act of adding unto his Church and people such as they are Which is very reasonable For 1. Such is the vertuous inclination of holy love in every pious soul that it moveth and disposeth every one to his like so that good men soon finde out one another 2. The Divine Wisdom goeth about seeking such as are worthy of her and sheweth her self favourable unto them in the wayes and meâ—tâ—th them in every thought Wisd 6.16 according to what our Lord saith of the Father John 4. v. 23. Acts 2. v. 40.47 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he seeketh such worshipping him and such he brings unto the Son and is daily adding such unto his Church according to what S. Luke saith Acts 2.47 that God added unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who being obedient unto the exhortation v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save your selves or be ye saved saved themselves from the crooked or untoward generation such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such saved ones God added unto the Church daily 3. Herein consists much of Gods blessing upon his people that addition of such as they themselves are is made unto them Which the Psalmist proves Psal 115.13 14. He will blesse them that fear the Lord the small with the great Wherein that followes Psal 115. v. 13 14. the Lord will be adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above you above you and above your children 4. From such addition or from addition of such results the glory of God So the Prophet Esay 26.15 Esay 26. v. 15. Thou hast added to the nation then followes thou art glorified viz. in regard of his faithfulness in that he makes good his promised blessing So that under the figure of Israel here mentioned and the increase of them and addition unto them Moses prayes for the Israel of God such as are pure in heart unto whom in special manner God is gratious as Asaph saith God is good unto Israel and then he explains what Israel that is and adds to the pure in heart Psal 73.1 The like distinction our Lord intimates John 1.47 John 1. v. 47. speaking of Nathanael Behold faith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Israelite indeed or truly in whom there is no guile For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritas the truth is opposed to types and figures very often in Scripture Dan. 7.16.19 and 11.2 John 6.32 and 15.1 Hebr. 8.2 and 19.24 This is Israel indeed and truly And such is the Israel which God respects and saves and according to which he is said to be the God of Israel And therefore when the Apostle had spoken the wisdom of God among the perfect and had declared the secrets of the divine dispensation and shewen in what manner and order God declares his wrath on the vessels of wrath and the riches of his glory on the vessels of mercy and had now taught that every one who is a vessel of wrath he becomes such because through his hardness and impenitent heart he treasures up wrath against the day of wrath but the vessels of mercy are such as have cleansed themselves from these and have prepared themselves unto every good work Rom. 9.27 He confirmes this doctrine by the authority of the Prophet Esay 10.22 If the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of Israel be as the sand of the Sea a remnant shall be saved They who are not to be saved are as the sand of the Sea they who shall be saved are as the Stars of heaven For the speech contains both parts of the promise made to Abraham Gen. 15. saith one of the pious Antients Howbeit I cannot but note a mistake of the Translators in the place named Esay 10. v. 22. Rom. 9. v. 27. Esay 10.22 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though and in Rom. 9.27 they so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which in both places of Scripture are conditionals not discretives and are to be turnd by Si if not though And as God could adde no other then such unto his Israel so neither could Moses pray for any other than such to be added unto Gods Israel For if the sons of Israel be as the sand of the Sea an hard hearted fruitless and unprofitable people if an earthly minded people how ever numerous yea innumerable nor can God bless such nor adde them to the Church of Christ nor can Moses or any other true servant of God pray for the addition of such It is the advice of the Wise man Desire not a multitude of unprofitable children neither delight in ungodly sons Though they multiply rejoyce not in them except the fear of God be with them Trust not thou in their life neither respect their multitude For one that is just is better then a thousand c. Which he proves by many examples of Gods judgements on the increase of sinful men whom God pitied not nor spared the six hundred thousand footmen who were gathered together in the hardness of their hearts Ecclus 16.1 10. Consider this O thou Israel of God! and endeavour to assimilate and make others like unto thy self that they
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses