Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	lord_n	soul_n	10,053	5	4.7640	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

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

mortification and conformity unto Christs death whose innocent life was slain in Adam Revel 13.8 Then began the Lambe to be slain from the foundation of the world This garment they wore Ephes 4.22 and thereby devested themselves of the Old man and put on the new man Christ Esay 61.10 Rom. 13.13 14. and the garments of salvation For Adam was renewed and born again See Gen. 5.3 Now is it probable that the good God should sour all this his love and mercy with derision and mockery How otherwise then shall we understand these words Thus The Lord God sayd Behold the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath been as one of us knowing good and evill He hath been as one of us even in the image of God Gen. 1.26.27 and according to that image he hath known good loved it and imbraced it and he hath known evill hated it and shunned it For so God knowes good and evill Scire bonum non est bonum A meer abstract knowledge of good is not good And 't is as true that Scire malum non est malum neither is the abstract knowledge of evill evill But words of knowledge and sense imply sutable affections Man knew good and evill as God knowes them and loved the good and hated the evill as God and His Christ love Righteousness Psal 45.7 and hate iniquity But hereby the Lord implies a racite disparity to that estate wherein the man now is knowing the good but not loving it knowing the evill but not hating it at the best in that condition which is described by the Poet. Video meliora probóque Deteriora sequor Lest therefore the man in this depraved disposition should taste and eat of the tree of life and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ill habit of mind digest it into disobedience and continue therein It seemed meet unto Gods fatherly Goodness to send the man out of Paradise Gen. 3.23 to till the earth Because he was taken out of it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed which otherwise is left out in our Translation untill he hath subdued his earth overcome the evill with goodness and by the sword of the Spirit which is the living and powerfull word of God Hebr. 4.12 sharper then any two-edged sword he hath mortified the deeds of his body that he may live And so the man becomes like unto God again as the Lord here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit the man hath been as one of us knowing good and evill GEN. 4.1 I Have gotten a man from the Lord. Word for word I have gotten the man the Lord. Wherein appears the Etymologie of Cains name She bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten or possessed the Man the Lord so Martin Luther in his translation Ich hab den man den Herrn I have the Man the Lord. Thus also the Low Dutch translation which followes that of Luther And we read a note upon the place in both which speaks thus That is God be praised I have here the Lord the Man that seed which shall break the head of Satan or the Serpent this shall do it She flattered her self as if she had already gotten that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messias that God-man promised Chap. 3.15 Miles Coverdale also seems to have been of the same judgement with Martin Luther herein citing Acts 17.31 in the margent of his translation which is also extant in the Low Dutch He shall judge the world in Righteousness by that man whom he hath ordained The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear our English translation without some force upon them No nor Pagnins For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is true signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum with and so Pagnin turns it here But it then only is to be rendred with when it is joyned with a Verb Intransitive or in Hithpael according to these examples following which I desire the Reader to compare Gen. 5.22 and 34.7 Exod. 1.1 But otherwise when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes between two Nouns it joyns them together by apposition as the Reader may be pleased to compare these examples Jos 24.3 Ezech. 4.1 of which sort is that of the Text under our inquiry Gen. 4.1 as also the second verse Gen. 4.2 As our Mother Eve was herein deceived so likewise are and have been many of her children who conceive that the spiritual and heavenly man is born in them not considering that That is not first which is spiritual but that which is natural and afterward that which is Spiritual The first man is of the earth earthy the second man is the Lord from heaven 1 Cor. 15.46 47. This is the condition of thousands in this fantastick age so subject to imagination How many think themselves extream happy when yet of all other they are the most miserable they imagine themselves redeemed from sin and most free men when yet they are arrant slaves and vassals unto their sins They have a name and think themselves alive when yet they are truly dead What an high opinion did the Corinthians conceive of themselves 1 Cor. 4.7 8. that they were free that they reigned as Kings as many flatter themselves at this day that they are made Kings and Priests unto God the Father Rev. 1.17 and so boast of a false gift Some compare this Church to that of Laodicea which is a self-justifying people who say they are rich and increased with goods and have need of nothing when yet they are wretched and miserable and poor and blinde and naked So that the wise man may well cry out O wicked imagination Ecclus 37.3 whence camest thou in to cover the earth with deceit The Apostle Gal. 4.22 to undeceive us tells us of two births which have their proportionable lives And the first of these the earthly in every man must precede the heavenly which is the second Hagar must conceive before Sarah Ismael must be born before Isaac The children of the bond-woman must be brought forth before the children of the free-woman where these two births are not known nor the order of them dangerous mistakes arise from self-love proper to the first birth And because the Apostle speaking of himself and others with him who had attained unto the second birth and lived the spiritual life We saith he as Isaac was are the children of the promise we are not children of the bond-woman but of the free Hereupon too many out of an over-weening opinion of themselves and partial self-love put themselves into the number because this and other like Scriptures are fitted not to their conditions but to their mouthes whereas indeed it is much to be feared they are yet children of the bond-woman As at this day the wilde people who descend from Ismael call themselves Saracens as if they were the children of Sarah whereas indeed they are Ismaelites

righteousness and holiness of truth Which Divine Plvto hath almost word for word in his The●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness of God is to be righteous and holy with wisdom or prudence And as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of his fathers hypostasie or substance so the true Christians are made according to Christ Iohn 1.16 of whose fulnesse they receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even grace for grace every grace in us answering to the counterpart of it self in Christ as every impression and print in the Wax answers to every print and impression in the Seal This image of God is in the soul yet so that Per modum redundantiae by way of redundancy it overflowes also upon the body For as by an Image or Picture we understand not onely the lineaments and portraiture of him that 's drawen but also concretely the table wherein it is drawen And as we conceive the Kings Image in his Coin not onely formally abstractly and apart the resemblance and figure of the King but also concretely and joyntly the money the Silver or Gold wherein it is imprinted Even so the image of God howsoever it be primarily in the soule yet it may be said also to be in the body the seat of the soul whose rectitude and straitness proper to that alone of all the living creatures represents that inward rectitude and uprightness wherein the man is made and an argument of Majesty and Soveraignty over all the Creatures the strength proportion beauty feature and comliness are answerable in some sort to the like vertues in the image of God According to which S. Paul saith that the earthy man Rom. 5.14 the first Adam was a type or figure of the second or him that was to come as the first and rude draught of him As also because the soul works by the body conformably to the image of God whence it is Rom. 6.13 that the members of the body are instruments of righteousness unto God And hence it is that S. Paul saith 1 Cor. 6.20 that our bodies and Spirits are Gods Yea the image of God extends it self so far that all the outward creatures belonging unto man may be said in some sort to appertain unto the image of God in man not onely because Dei Vestigium est in creaturis saith the School the footstep and similitude of God is in the creatures but also because God hath given unto man the outward creatures not as any part of his image but to adorn his image in him As Painters and Carvers set out their Images and Statues by Pictures of diverse creatures which are not any parts but ornaments of the Statues and Images which they principally intend to make Thus every creature hath Gods mark upon it aut imaginem aut vestigium either Gods expresse image upon it as the reasonable creature or some other impression or similitude of the Deity which remembers us and sends us to the Author of it As when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it minds us and causes our thoughts and meditations to ascend unto that Essential beauty strength or whatsoever other Excellency is to be found in God In a word Gods mark and footstep in the Creature is in order unto Gods Image in man Gods image in man is in order unto Gods image which is Christ Gods image which is Christ 1 Cor. 3.22 23. is in order unto God This gradual order is excellently observed and set down by S. Paul All things are yours and ye are Christs and Christ is Gods When now the man had defaced that glorious image of his God in himself and disturbed that excellent order of himself and all the Creatures unto God The Lord sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flood to confound all order as that word signifies a sin-flood to blot out his image and footstep out of his creatures as we read Gen. 6. The Lord saw that the iniquity of man was great in the earth and all the image form or shape of the thoughts of his heart was onely evill all the day And it repented the Lord that he had made man on the earth and he mourned at his heart and the Lord said I will blot out man whom I have created from upon the face of the earth from man even unto beast and unto the creeping thing and to the foul of the heavens because it repenteth me that I have made them I desire the Reader to consider upon what ground and Motive the Lord here resolves to blot out man and beast from the earth It will make much for the understanding of Gen. 8.21 ANd the Lord smelled a sweet savour and the Lord said in his heart Gen. 8. Ver. 21. I will not again curse the ground any more for mans sake for the imagination of mans heart is evil from his youth neither will I again smite any more every living thing as I have done If thus we read these words very ill use may be made of them as for an encouragement unto sin because the grace of God so much aboundeth For according to this Translation the Lord here seems to promise that he will not again deal so severely with mankind because the imagination of mans heart is evil from his youth and therefore so to curse the ground for mans sake so to smite every living thing would be to no purpose Why because mankinde is incorrigible the imagination of his heart is evil from his youth and therefore to go about to mend the matter by blotting out the living creature as if thereby the sins of men could be blotted out it would be as available as if a man should endeavour to draw water with a Net So one of the Fathers reasons from hence whose name I spare Another of them argues thus down-right The Lord saith I will not any more curse the Earth for the works of men because the minde of man is set upon mischief from his youth therefore I will not any more smite every living soul as I have done And lest we should think that the Ancients onely were of this minde most of the later Expositors are of the same judgement The Glosse of the French Bible speaks their opinion For it sets a Star in the Text directing us to somewhat more remarkable in the Margent which is this He shews what men must be until the end of the world wherein all mankinde is condemned as wholly wicked and depraved How then ought these words to be rendred That we may understand this we must look back at the former words For if we consider the former words they will give light to these Verse 20. Noah builded an altar unto the Lord and took of every clean beast and of every clean foul and offered burnt offerings upon the altar And the Lord smelled a savour of rest so the Marg. according to the

understand them as if Noah should in more words have said The Lord God so heap blessings temporal and spiritual outward and inward upon Shem that both he and whosoever shall see it may say Blessed be the Lord God of Shem who by his blessings to him hath declared himself the God of Shem in covenant with him and his So that here is a twofold blessing 1 Gods blessing of Shem and the Shemites 2 Shems blessing of God 1. Blessed is Shem of the Lord his God which may be considered Literally according to the Person of Shem. Spiritually according to the Off-spring of Shem. As for the first let us enquire 1. What is it properly to bless and to be blessed 2. How was Shem blessed of the Lord his God 1. Blessing properly signifies increase Gen. 1.21 and 9.1 whether in temporall things God blessed them saying increase and multiply And where we read God blessed Noah and his sones Castellio turns the word Foecunditatem dedit He gave them fruitfullness saying increase and multiply c. So in spiritual things also God hath blessed us with every spirituall blessing in heavenly things in Christ 2. Ephes 1.3 Shem was blessed with temporall and spirituall blessings and famous for them especially for his piety and reverence towards his Father and that the Lord prevented him with his grace that he would not see Acts 3.26 much lesse deride and scoff at his Fathers nakedness It is no small blessing to be turned from iniquity as Shem was Why did Noah bless Shem from the Lord his God Psal 144.15 Heb. 11.16 The reason seems to be taken from the covenant They desire a better Country that is an heavenly wherefore God is not ashamd to be called their God More especially the blessing is here given to Shem for his honouring of his Father according to that of the Wiseman Ecclus 3.8 Honour thy Father and Mother both in word and deed that a blessing may come upon thee But why is Shem blessed before Japhet the elder Brother the more especiall reason is thought to be his greater forwardness to cover his fathers nakedness So that here he seems for that cause to have precedency in the blessing I shall adde another reason in the proper place Obs 1. It is not Gods method in blessing to follow the order of nature Abraham is preferred before Haran his elder Brother Ismael was the first born Gen. 11.26 and 48.20 yet Isaac obtained the blessing So did Iacob though Esau were the elder Brother And Ephraim though the yonger is preferred by Iacob and blessed before Manasses God sees not as man sees 2 Chro. 21.3 nor are his wayes as mans waies The elder Brother among men is most esteemed by his parents according to which rule 1 Sam. 16.6 10 Jehoshaphat proceeded when he preferred Jehoram Accordingly Eliab Abinadab c. are better esteemed and promoted by Jesse and Samuel But some yonger one proves often times the better man who is least thought of as Abraham as Shem as Joseph and David If we enquire into a more hidden reason of this we may as well finde it in our selves as without us in the world that which is born of God in us and which he most prizes is the second birth the first man is of the earth earthy the second is the Lord from heaven 1 Cor. 15.47 Here the proverb is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the seconds are the better Obs 2. It is no small blessing to be preserved and kept from doing evill 1 Sam. 25 32 Marth 1.21 2 Cor. 13.7 2 Tim. 4.18 Jam. 1 17. Eph. 1.3 But the Lord God of Shem is also the Author and Donour of every good and perfect gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially those spirituall blessings which none but God can give none are fit to receive but the true Shemites Obs 3. Observe the goodness of God toward children obedient to their parents All we certeinly know that Shem did Gen. 9.22 23 is honouring of his father Yet he is for that blessed of God and so blessed that of his line descended Heber Abraham Isaac and Iacob And for this the wise man tells us he is parallel'd with Sheth who in his time saith Theodoret was called a God upon earth Deificatus homo as the Antients speak Ecclus 49.16 and 3. per tot Ier. 35. Ephes 6.2 and obtained great honour among men The same Wiseman records many blessings unto them who honour their parents What 's the reason that Philo reckons the fift Commandement in the first Table It is a great Commandement and the first with promise A notable Encouragement unto children to honour their parents Obs 4. When the Patriarch went about to bless his son Shem he breaks out into the blessing of the Lord God of Shem was this to blesse Shem Truly then was Shem most blessed when God was blessed and owned and acknowledged as the only Author of all his blessing Gen. 28.14 15 16. 1 Sam. 25.32 39. 1 King 8.14 15. Gal. 1.24 1 Cor. 15.10 We shall finde this to be the practise of Gods Saints After all the blessings which the Lord had heaped on Jacob Jacob looks not on the blessings much lesse upon himself he looks upon the Lord the Author of them all So did David So Solomon is said to have blessed the Congregation when he blessed God They glorified not me saith S. Paul but God in me and I laboured c. yet not I but the grace of God with me And truly what good soever befals the Saints of God they impute it not to any worth in themselves but unto God or some gift of God imparted unto them The faithful servant saith not Luke 19.16 as we are wont to do I have gained but thy pound hath gained ten pounds and the other thy pound hath gained five pounds Ephes 2.8 He saith not I have done this or that It was his obedience of faith that gained it and that is the gift of God 1 Iohn 5.4 So thy faith hath made thee whole And when ever we have gained any conquest over any lust it is not any power of nature but we must say 1 Cor. 15.57 Blessed be God that gives us the victory through our Lord Jesus Christ When Zachariah the father of John had been now long dumb he broke silence not with exultation or expression of joy for the great blessing of God upon himself or upon Israel Luke 1.68 His first words are the praise of God Blessed be the Lord God of Israel after that large blessing of God powred upon the Church Esay 44.4.5 I will powre my Spirit upon thy seed and my blessing upon thine off-spring c. How great are those who shall be thought worthy of the blessed Spirit it followes one shall say I am the Lords c. The Church appropriates nothing to it self but gives all the glory unto God There

persons devotions and prayers shall be accepted of God being sanctified by the holy Ghost Rom. 15.16 If a soul shall sin through ignorance against any of the Commandements of the Lord concerning things which ought not to be done Levit. 4. Ver. 2.13.22 and shall do against any of them I have three exceptions against the translation of this second verse whereof two are common to verse 13. 22. 1. What is here rendred against any of the Commandements is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis of all the Commandements 2. What they put in a Parenthesis concerning things which ought not to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not be done 3. What is turn'd against any of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of them 1. What a difference is here in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the significations reckoned up by Grammarians doth not signifie against nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie any unless joyn'd with a negative as Exod. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies omne opus i.e. ullum that is as our Translators turn that place well thou shalt not do any work 2. What reason had they to put those words in a Parenthesis concerning things which ought not to be done And what need was there of that supplement concerning things I suppose to make the best of it it might be this pious consideration whereas these words the Commandements of the Lord come immediately before if these words which ought not to be done shold so follow there might be an ill inference made viz. That some of the Commandements ought not to be done But they well knew that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a negative precept as an affirmative as the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-do an affirmative precept and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-thou shall not do a negative precept so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept or Commandement is common unto both Yea themselves elsew where so render the words without scruple as Psal 15. wherein there are more negatives then affirmatives yet they conclude the Psalm he that doth these things shall never fall Zach. 8.16 17. These are the things which ye shall do c. where there are things to be left undone which the Lord saith he hateth Yea although the Decalogue or Ten Commandements are more of them negative then affirmative yet how ordinary is it with the Lord to enjoyn us to do his Commandements For to do them is to obey them whether affirmative or negative 3. What they turn against any of them is from one of them And ver 13. If they have done some what against any of the Commandements whereas the Hebrew words are if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all c. And again verse 22. If the Ruler hath done somewhat against any of the Commandements c. the words are to be rendred as before if he hath done one of all c. In these places the note of universality all the Commandements and the singularity of the breach and violation of one of them are both slur'd and vanish in conceptum confusum into an obscure indefinite How much better hath the Tigurin Bible expressed both in ver 2. If a soul shall sin through errour in cunctis prohibitionibus Domini quae fieri non debebant ipse verò unum ex illis fecerit c. In all the prohibitions of the Lord which ought not to be done but he hath done one of them c. So Vatablus So Luther also mentions one of the Commandements and two Low Dutch Translations Pagnin also and Tremellius Piscator and the French Bible I note this the rather because of that almost general neglect of Gods Commandements held by some not to belong to a Christian man by others to be impossible to be kept through the grace of God by any man and this opinion amounts to the same in effect with the former whereas these three verses beside manifold other Scriptures forcibly prove that as the Lord requires both of the Priest and the People of the Ruler and all and every one under his power an universal regard to be had to all and every one of his Commandements so he supposeth that all and every one of these have respect unto all the Commandements of God and to every one of them in that he prescribes an offering in case any one of them hath broken one Commandement and that out of ignorance and errour And certainly the like care and observation yea greater ought to be had by us Christians in respect of all every Commandement of God For although it be now almost commonly believed that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience in regard of that which was required of them who lived under the Law that assertion is altogether groundless and untrue which yet therefore hath obtained belief and approbation amongst most men because it is easie For they love an easie religion a-life Proclives à labore ad libidinem men by corrupt nature hate what is hard and difficult love their ease But the Gospel indeed requires more obedience of us then the Law which may appear as by that which our Lord affirms Except your righteousness exceed the righteousness of the Scribes and Pharisees which yet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict Heresie as the Apostle calls it Acts 26.5 ye shall by no means enter into the kingdom of heaven Matth. 5.20 As also by our Lords exposition of the Law that the obligation of it reacheth to the soul and spirit Matth. 5.21 c. Yea the penalty of disobedience to the Gospel is more grievous then that for the breach of the Law For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Hebr. 2.2 3. and 10.28 29. He who despised Moses Law died without mercy under two or three witnesses How much sorer punishment shall he be thought worthy of who hath troden under foot the Son of God c. And great reason there is For where the Lord hath given more grace he may justly expect more obedience and duty from us according to our Lords rule of equity Luke 12.48 Let us well consider this O Reader who ever thou art and let us conscientiously regard every one of Gods Commandements and take great heed lest we break any one of them since he who breaks but one Commandement is guilty of all James 2.10 As in a copulate Axiom saith the Logician one false part renders the whole Axiom false And a Chrystal Glass or Mirrour though broken but in one part yet the whole Glass is said to be broken And one breach made in the Glass of righteousness the holy Word of God

far off from him As I shall shew anon The words thus opened in general contain in them these divine Doctrines 1. The Lord hath his Tabernacle or Tent of meeting 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting 3. They must pitch round about the Tabernacle of meeting 1. The Lord hath his Tabernacle or Tent of meeting So Tremellius turns the words Tentorium conventûs and so Arias Montanus and the French Bible and the Italian Gods Tabernacle is that portable house wherein he walked many years with the sons of Israel until the Temple was built 2 Sam. 7.6 But what need hath the great God of any either Tabernacle or Temple Heaven is his Throne and the Earth is his Footstool and what House Tabernacle or Temple can be built for him Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. T is true the Heaven of heavens cannot contain him He is incomprehensible so that if we look for his adequate Tabernacle or Temple we shall finde no other but Himself And therefore Revel 21.22 The Lord God Almighty and the Lamb are the Temple of the holy City So that its a wonderful condescent of the incomprehensible God that he owns any Temple or Tabernacle upon earth That of Salomons building was most magnificent yet that most wise King admires the Lords dignation But will God indeed dwell on the Earth Behold the Heaven and the Heaven of heavens cannot contain thee how much less this house that I have builded 1 Kings 8.27 How much more may we wonder at that far greater condescent Revel 21.3 Where he saith Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Wherein there is expressed the force of Immanuel God with us This is that Tabernacle namely the Church thorow which the Lord Christ passed into the Holiest of all according to which we may understand that otherwise difficult place Hebr. 9. where the Apostle telling us of two Tabernacles or the two parts of the Tabernacle the high Priest passed through the first part or the Holy into the second or the most Holy once every year Hebr. 9. V. 7. to 12. with the blood of Bulls and Goats But Christ being come an high Priest of good things to come entred once by his own blood into the Holy viz. the most Holy the Church triumphant through a greater and more perfect Tabernacle that is his Church militant For as the passage to the most Holy lay throught the Holy so the way to the Church triumphant lies through the Church militant In this Tabernacle our God dwells with us as he had promised Exod. 25.8 Let them build me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle or Sanctuary and I will dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Exod. 25.8 and 29.45 46. which our Translators turn amongst them as also Chap. 29.45 46. Men are not willing I fear that God should be so near them as he promiseth to be if we prepare him a Sanctuary even an holy habitation in us Or else they fear that Gods indwelling his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell might strongly argue an inherent holiness which rather then they would admit they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst them even at such a distance as they would have the Tribes to pitch their tents a far off from the Tabernacle Thus commonly when Christ is said to be in his people they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in or within either in the text or margent among you as Luke 17.21 Gal. 3.1 Col. 1.27 and elsewhere unless it cannot possibly be avoided without peril of reprobation as 2 Cor. 13.5 So that if we compare our estate under the Gospel with that under the Law we may thence note the happy condition of the Church of Christ if they knew their happiness or would believe it The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted sometimes from a far off but it was an Evangelical speech Deut. 30.14 and accordingly S. Paul makes use of it the Word that is Christ is night thee in thy mouth and in thy heart Rom. 10.8 The Tabernacle of witness was of mans building and figurative only and therefore made by Bezaleel that is in the shadow of God implying that the Tabernacle of meeting was a shadow made also by Aholiab that is the Tent and Tabernacle of the Father representing only the aeconomy and dispensation of God the Father whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily Col. 2.9 wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle and dwells in us John 1.14 which our Translators turn among us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us Happy Christians bona si sua norint if they knew their own happiness 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting The Metaphore is taken from Military affairs The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief the Corps du gard as the Souldiers of the Lord ready prest to receive the word of Command to go whither he bids them go to come when he bids them As his servants ready to do what he bids them do as the faithful Centurion saith to the Captain of our salvation Matth. 8.9 The reason of this is the resemblance and likeness which ought to be between the Church Militant and the heavenly host whereof Daniel saith Thousand thousands ministred unto him and ten thousand times ten thousand stood before him Dan. 7.10 And the Church of God the Mother of all the living ones was made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. Ver. 18. Judg. 5.23 an help as before him Gen. 2.18 to help him among the mighty ones Judg. 5.23 So the Targ. Hierom LXX Vatablus Tremellius Castellio Pagnin Munster all the Dutch High and Low the French Bible and of our old English Translations Tyndal and Coverdale and two others all render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or among the strong or mighty ones not against the mighty as our Translators have turn'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Scripture so much named and so little understood Such a Virago such a valiant Spouse the Lord hath chosen to stand before him as the Apostle with allusion to Gen. 2.18 writes to the Ephesians 1.4 He hath chosen us in him before the foundation of the world that we should be holy and without spot as ours also turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.27 before him in love 3. All the Saints are round about the Lord. The reason why the Saints of God are round

Piscator all the Low Dutch all the old English translations It s strange they should all so unanimously agree when yet there is no word in the Hebrew that answers to sequi or ire to follow or go Hierom Qui plenus alio spiritu secutus est me who being full of another spirit hath followed me he regarded rather the sense of the words which he conceived then the order of them That which deceived them was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after me which they understood not how to make sense of unless they supplyed the word sequi or ire to follow or go after me Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used as Numb 32.11 Deut. 1.36 Josh 14.8.9 14. 1 Kings 11.6 Yet in none of all these places is any mention made of following Nor took they any notice of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fulfilled whereas indeed therein is intimated the meaning of this phrase where the object subject or thing to be fulfilled is understood which is no other then the word and will of God and Calebs own duty And so Vatablus explains it Implevit voluntatem meam sequendo me he fulfilled my will in following me which last words might be spared as I shall shew anon Munster also expounds it Implevit subaudi verbum vel voluntatem meam he fulfilled understand my word or will Castellio Suum mihi praestitit officium he performed his duty to me To this purpose a learned Jew on the place be hath fulfilled the word after me When Caleb is said to fulfil and do the will of the Lord after him the Lord is supposed to have fulfilled the same will before him But how is this to be understood I shewed before that these words are to be understood as spoken by the Lord Christ That we may the better understand this we must know that what God Almighty wills he either himself wills and does or else he wills that it be done by others Psal 135.6 whatsoever the Lord pleased he did in heaven and earth in the seas and in all depths Accordingly the Prophet my counsel shall stand and I will do all my will Esay 46.10 Yea the things which he himself would that others should do after him he himself first does them Jer. 9.24 I the Lord do exercise loving-kindness judgement and righteousness in the earth The son of God came down from heaven not to do his own will but the will of him that sent him John 6.38 This will of the Father the Father himself doth and the Son doth the Fathers will and word after him But is not word or will or duty as bold a supplement as followed Surely it is not For we read no such expression in the holy Scripture as fully to follow which this phrase is made to signifie But what phrases are more ordinary then fulfilling the word of the Lord his Law his Commandements fulfilling righteousness c. But in the sense which our Translators and others make of these words they render the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully as if it were an Adverb and adde hereunto followed which is not in the text But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read alone as here it is with supply of will or word or law such a defect when the object is so well known may be well understood as in other phrases of Scripture Thus to over come is often used alone and no object named but supposed as known How often read we this phrase in the second and third chapters of the Revelation To him that overcometh I will give to eat of the tree of life c. He that overcommeth shall not be hurt of the second death Where and elsewhere we read an act exhorted unto without any object added yet to the performance of every such act and duty there is a respective reward annexed The object to be overcome is the old Serpent and his temptations Which may be understood from the first enmity put between the holy seed or Christ and the Serpent and their seeds as also from the frequent combates between them thorowout the Scripture And the like defect may easily be supplied where Caleb is said to have fulfilled others not to have fulfilled that is the law will or commandment of the Lord Josh 14.8 9. Num. 32.11 12. 1 Kings 11.6 1. There is a vacuum an emptiness and voidness where the word and will of God is not done such before the new creation as there was before the old And therefore when the Lord had complain'd Jer. 4. that his people were wise to do evil but to do good they knew not he presently addes I beheld the earth and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness and voidness Jer. 4.22 23. Jer. 4. v. 23. Disobedience empties and makes void the will of God which obedience fulfils 2. As the Lord propounds his word and will to be done so likewise he sets himself before us as our patern and example that as he hath done so should we also do 3. Hence it appears that to fulfil the Lords word and will is a most reasonable service For what servant will grutch to do what his Master does before him Caleb the Lords servant thought it just to fulfil the Lords will which the Lord himself had first fulfilled wherefore our Lord faith it is enough for the Disciple that he be as his master and the servant as his Lord Mat. 10.25 4. The will word and law of God is to be fulfilled The law of God is practical and consists of duties to be done by us not imagined or fansied to be done already for us How often may we read this Deut. 6.25 observe to do all his commandements and 15.5 and 19.9 Revel 22.14 Blessed are they who do his Commandements James 1.22 Be ye doers of the word not hearers only c. 5. Christ hath not so fulfilled the law for us as to exempt us from fulfilling it after him in him and through him For what the law could not do in that it was weak through the flesh God sent his Son in the similitude of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Beside when the Lord saith as it s supposed that the Lord hath done the work himself so hence it s required to be done by us 6. This will of the Father as the Son fulfils after him so the believers also in the Father and Son fulfill the will of the Father and Son after them Ephes 5.1 Be ye imitators of God as dear children and walk in love as Christ loved us c. And as the Father doth loving kindness judgement and righteousness so doth the Son after the Father and so ought we after the Son Matth. 3.15 It becometh us to fulfil all righteousness

of wicked men Wisd 2.21 22. Their own wickedness hath blinded them As for the mysteries of God they know them not neither hoped they for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the wages Wisd 2. v. 22. as Ours turn it which is the hirelings hope but which is the hope and expectation of the childe the reward of righteousness or holiness nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteemed the honour of blameless souls For these on like reasons this people had a slight opinion of their Manna and called it vile base or contemptible bread Whence we may take notice that Etiam optima pessimi maxima minimi possin● aestimar● that even the best and greatest things may be worst and least esteemed The Manna the food of Angels Wisd 16.20 is here accounted vile and despicable bread Yea Christ himself who is the true bread which comes down from heaven is slighted and undervalued 2. They testifie their disaffection or ill affection answerable to their slight opinion and say Our soul loathes this vile base contemptible bread By the soul is commonly understood the verson but because anima or animus cujusque is est quisque every mans minde or soul is himself or the best part of himself when affections and actions are attributed unto the soul surely they are understood to be more intense and more vehement as when the Lord saith my soul shall abhor you Levit. 26.11 and Zach. 11.8 my soul loathed them the same word is there used which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to loathe For the word signifies largely the passion or affection of Aversation and that in extremity and therefore the Greek Interpreters turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abhor and abominate Levit. 20.23 And here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extreamly offended withal And being here applyed to food as bread it signifies the greatest aversation as of loathing and abhorring which is expressed by Nauseare when the stomach is turnd and a man is ready to vomit Thus disaffected were the people to their Manna their spiritual meat If we inquire into the reason of this we have it before in their slight opinion Or indeed their vitious appetite corrupted their judgement and opinion as they themselves speak-out Numb 11.5 6. We remember the Fish which we did eat in Egypt freely the Cucumbers and the Melons and the Leeks and the Onions and the Garlick But now our soul is dryed away there is nothing at all beside this Manna before our eyes O what a perverse judgement what a vitious appetite hath the carnal man what a false estimate in regard of spiritual and heavenly things How hot and eager is he toward the earthly how lunt how cold yea how contemptuous is he toward the heavenly See both these in Edom in him who is as a father and patern of earthly and carnal men whom degenerate Israel here followes As soon as Esau sees the Lentil Pottage Gen. 25.30 he cryes out Feed me Gen. 25. v. 30. I pray thee with that red that red Our Translators mention it but once and so lose the elegancy in the Hebrew His appetite was so violent he had not the patience to stay the naming of it and having bought it he flies presently upon it with such an impetuous appetite Homer as often describes in good fellowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust sharp-set and without curb of reason and the fear of God renders a reasonable man an arrant unreasonable beast As for the spiritual and heavenly good things the earthly man hath no esteem of them at all We may perceive this in Esaus despiciency and contempt of his birthright which he betrayes in that which they call Notoreïtas facti the notoriousness of the fact it self in that he undervalued it and sold it at so low a price that he truckt it away for a Mease of warm broath and that the coursest that could be made Lentil pottage And in his scornful expressions when he sets his birthright to sale as a thing of nought a dead commodity of no worth at all And that 's signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quid hoc to what purpose is this And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the beginning of his speech argues his indignation as Numb 16.11 And seek ye the Priesthood also And what is Aaron c Such a contempt indignation and loathing Esau bewrayes And what is this Birthright to me Tell me he that can what is it good for Prophane Esau Now look into thine own self O man and judge impartially touching thine own false estimate thine own lusts and desires whether thou hadst not rather be some great thing upon earth then one of the Church of the first-born who are written in heaven Hebr. 12.23 Whether thou desire not rather to satisfie thy greedy appetite with the fruition of thy present good things Luke 16.25 which are as the Leeks Onions and Garlick of Egypt then enjoy the fatness of Gods house the pleasures that are at his right hand for evermore I commend this example of the Israelites despiciency and loathing of their Manna to their serious consideration who slight and undervalue the outward Ordinances who lightly esteem and loathe the Sacraments especially that of the Lords Supper What else do they then what this people did They esteem the heavenly Manna a light a contemptible a despicable bread How does that appear The very same Res substrata the very same thing the very same spiritual Grace was exhibited unto that people which is also offered unto us though under another outward form so the Apostle tells us they did all eat the same spiritual meat 1 Cor. 10.3 And both that and this the one and the other were of divine institution He who gives the spiritual meat gives also the forms and signes under which it is exhibited unto us And therefore it is a like sin to undervalue the one and the other Or if there be a difference between them to despise the later is the greater sin because against a greater light against a more clear Gospel manifestation Nor let men sooth and flatter themselves that they have the same spiritual meat that same inward and spiritual grace in them which they undervalue not but highly honour though they neglect and slight the outward signes When men slight the outward signes they slight also the inward grace yea and him also who gives the grace and ordained the signes What think we of the sons of Eli 1 Sam. 2. The Scripture cals them sons of Belial and saith They knew not the Lord ver 12. The sin of the yong men was very great before the Lord ver 17. What was their sin they were lascivious persons v. 22. an heinous crime especially in Priests But what was their crime in regard of Gods Ordinances that ye finde ver 29. The Lord saith to Eli Wherefore kick ye at my Sacrifice and at mine offering which I have commanded in

have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their

the fulness of the Godhead bodily And therefore the Lord called his Body his Temple Joh. 2. He spake of the temple of his body This doubtlesse is a Doctrine pious and unquestionable but that which may be proved rather from other places then this For this verse seems to be understood of Japhet and his seed only as the former only of Shem and his And if this should also belong to Shem then the later part should be referred to Shem also which would be a superfluous repetition It belongs then to Japhet he shall dwell in the tents of Shem. And how is that to be understood To dwell in the Tents of Shem is 1. Either to dwell with Shem in his Tents For so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhabitavit cohabitavit to dwell together with as if the phrase so sound as that Ephes 3.6 That the Gentiles should be fellow-heires c. and 2.14 19. Or 2. that the sons of Japhet should dispossess the sons of Shem of their Tents And to that purpose 1. Chro. 5.10 Reason 1. In regard of God he is the God of Japhet by covenant as well as the God of Shem Rom. 3.19 He is rich unto all that call upon him 2. In regard of Shem. His Tents are large Locus est pluribus umbris viz. under the Gospel Esay 54.1 4. Their former straitness made onely for the Jewes is forgotten Esay 65.16 Lam. 2.6 3. In regard of Japhet and his sons their docibleness and readiness to believe the Gospell Rom. 10.19 20. This is the elder son to whom his father said Go and labour in the vineyard and he said I will not but afterwards repented and went Math. 21.28 The prodigal son that returns to his father Luk. 15. Obs 1. The Church is here compared to Tents and Tabernacles No certain fixt dwelling houses and so we understand Hebr. 11.9 10. Num. 24.5 Zach. 12.7 Mal. 2.12 2 Cor. 5.1 So S. Peter speaks of his own body 2 Pet. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the people of God a kinde of Scenitae Nomades as Pliny and others tell us and as the Tartars at this day living in Tents and Tabernacles We have here no abiding City but we seek one to come Hebr. 13.14 Obs 2. The Church is here compared in special to the Tents of Shem. For as Seth and his house before the flood were the Church of God So Shem and his houses his Tents are the Church of God after the flood After Shems Tents were the Tents of Abraham and Sarah whence came the Jewes Joh. 1.14 For of Shem came the Jewes and Christ himself the true Shem according to the flesh And so Salvation is of the Jewes Joh. 4. Obs 3. Japhet and his sons all the Gentiles are by corrupt nature strangers to the Tents and houses of Shem. Of old they dwelt not in Shems Tents they belonged not unto the Church of God They had no portion in Jacob Ephes 2.12 Obs 4. Here is an expresse cleer and manifest promise made touching the calling of the Gentiles to Christ I say to us this is clear and manifest which before-time was hidden and therefore called a Mysterie Ephes 3.3 Col. 1.26 27. Obs 5. We see the truth of Gods promise made unto the Gentiles Japhet and his sons to dwell in the Tents of Shem that they make the principall part of the Church For allthough so rich is our God towards all that call upon him that he excludes not any no not the posterity of Ham out of Shems house where there is neither Greek nor Jew c. Col. 3.11 Yet certain it is that the faith of our Lord Jesus Christ hath even from the Apostles times downward most florished in Europe and that part of Asia which was Japhets portion where there were the seven first known Churches Revel 2. and 3. Yea this promise to Japhet is so performed that Shems posterity is cut off and Japhet dwells in his Tents the Gentiles Church have the name of Jsrael Mich. 5.3 Gal. 6.16 And he is a Jew which is one inward Rom. 2. Obs 6. There is a two fold state of the Church in the growth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in via and in patria What the Hebrew hath Tents is in the LXX houses implying a two fold state of the Church one fleeting and the other durable and constant yee read of both Ephes 2.22 vers 4.14.15.16 Mysticè But what further spirituall meaning is there of Shems Tents or houses LXX and Japhets dwelling in them The true Shem as I have shewen and proved largely is the Lord Jesus Christ Who dwells in his Saints Psal 90.1 Joh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 3.6 He works in them Esay 26.12 they in him Joh. 3.21 This is that which the Antient Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutua coincessio The Tents of Shem are called so in regard of the peoples dwelling in the wilderness till they came to the Holy Land and to Jerusalem The promise then is to Japhet and his children even to those who are strangers from the Common-wealth of Israel and from the City of God that if they will be perswaded by God believe and become obedient they shall dwell in those Tents who mean time dwell in the tents of wickedness Psal 84.10 To dwell is Alicubi commorari diutinè cum delectatione It is to abide long in a place for Qui hic illic est nullibi est it is with delight otherwise a man may abide long in a place where he has no delight at all and therefore he is not said to dwell there as in a Prison or in some place where he has ill neighbours Psal 120. to dwell with Mesec But the Lord saith of Jerusalem Here will I dwell for I have a delight therein Behold the great promise of God that his tabernacle shall be with men Levit. 26.11 Ezech. 37.27 Revel 21.3 2 Cor. 6.16 A new heaven and a new earth even that dwelling place of Shem the Jerusalem that looks down from heaven Revel 21.10 which is the everlasting righteousnesse Psal 85.11 A Jerusalem whereinto the ungodly must not enter Revel 21.27 That is they must not enter into the righteousnesse of God Psalm 69.27 A Jerusalem that hath gates Psalm 118.20 Yea walls and bulwarks Esay 26.1 2. a new Jerusalem in Jerusalem Zach. 12.6 Cities that have been ruined are not wont to be re-edified and built in the same place where they were before Tyrus Rome Tusculum Babylon yea Jerusalem it self is scituat at this day in another place then it was in our Saviours dayes in the flesh For Mount Calvary which was without the gate is now about the middle of the City if credit be to be given to Chorographers Jerusalem then in her own place is even there where she was trodden down There where the righteousness of God hath been trodden under foot Hebr. 10.29 Rom. 9.26 even in thine own soul O man The heavenly

the Lapidary only who can value and duly esteem a precious stone It is the Astronomer only that can judge of the Stars Phil. 1.10 the Apostle prayed that the Philippians might discern of things that differ The Psalmist calls Jesus Christ the fairest of men And the Spouse the chief of ten thousand And his Saints are the excellent ones There is no doubt but in that which they call the visible Church there are many great lights and stars of the first magnitude which ignorant and malicious men dis-esteem such an one is Lampas contempta in cogitationibus divitum There is many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is accompted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As deceivers yet true as unknown yet well known But when the sons of God shall be made manifest when the new heavens shall appear all shall be such Obs 1. This answers the great doubt that hath been long time made and disputed which is the true Church and who are the genuine and true children and seed of Abram Who else but they who are as the heaven and stars such are Abrams children What ever men talk of tenents and opinions and being Orthodox or Catholick and what other notes are given of the true Church if the light of life be not in them if they shine not as the heaven and stars it matters not of what Church they are or of what religion they are or whose children they are Yet the Apostle tels us whose they are 1 John 3.10 In this the children of God are manifest and the children of the Devil Whosoever doth not righteousnes is not of God nor he that loveth not his brother Obs 2. We cannot see the true seed of Abram except the Lord reveal them the things of God are spiritual and inward which cannot be discerned but by Gods discovery of them Since therefore according to these the true children of Abram have their denomination they cannot be certainly known unlesse the Lord discover them unto Abram and the children of Abram Rom. 8.19 therefore he must first make a manifestation of the sons of God Elijah thought he was alone and knew none other nor was Paul known to Ananias nor the Eunuch unto Philip nor Cornelius to Peter until the Lord made them known unto them Consol Unto the genuine children of Abram in these perillous times They shall be as the heaven and stars Esay 57.21 they are not troubled by commotions and tumults The ungodly are so moved that they have no peace no rest They are truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeacable and unquiet and full of perplexity when the sons of Abram keep on their course constant and steady Phil. 2.15 Psal 119.165 as the stars shine clearest in the coldest night They have peace when all the world besides them wants it they are not afraid by any evill tidings Yea the weaker sex the daughters of Sarah are not terrified by any amazement They dwel in the new heaven and new earth that cannot be moved when the star pointed to the morning star as Christ is called the great ones of the earth are moved the Meteors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a con-signification with Princes and Potentates lifted up above others for their good these are tossed with the winds too and fro while mean-time the heavens and the stars the true children of Abram they keep on their course As the Orbs of heaven are involved one in an other as in Ezechiels vision there was a wheel with in a wheel even so here is an heaven with in an heaven there are visible and invisible heavens and stars And the seed hath a visible and earthly substance which dies and is resolved into the earth as the principle of it It hath also an invisible substance Naturale balsamum which is immateriall and the cause of life increase and multiplication Esay 51.16 Christ in us according to his divine and spirituall nature is the inward heaven Col. 2.5 2 Pet. 1.5 The faith in him is as the firmament as the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of faith All the vertues proceeding from the divine nature through faith are as the stars Adde to your faith vertue and to vertue knowledge and to knowldge temperance and to temperance patience c. Such are all the vertues and graces love joy peace long-suffering gentleness goodness meekness temperance Gal. 5.22 all the stars of light shining from the father of lights Reproof The degenerate sons of Abram yea rather Bastards then sons who pretend to be children of Abram yet have nothing of the heavenly nature in them they seem as stars even of the first magnitude and talk of heaven and heavenly things as if their Common-wealth were there when yet their lives declare them earthly-minded like the foolish Stage-player they name heaven Mat. 24.29 but point to the earth according to the inclination of their earthly spirit being fallen from the firmament of the living and operative faith which works by love who sore aloft ambitious of domineering and ruling over others they would be better and greater then their Master a servant of Rulers Esay 9.15 and 49.7 but minde earthly things cover it with a form of godlinesse without any power Ad populum Phaleras Esay 8.20 1 Pet. 1.9 Away with all vain pretences What ●s all this trapping without the light of life not so much as the morning light how much lesse then the day-star and therefore he that sits in heaven will laugh them to scorn the Lord will have them in derision They are inquisitive after heaven and heavenly things as the Pharisees and Saduces their predecessours would see a signe from heaven Mat. 16.1.4 Ion. 2.2 Iude v. 13. but our Lord points them to a signe from hell more fit for them so Jonah called the belly of the fish Hell These are the wandring stars they have a diurnal motion common with the rest of the heavens and you would think they were no other but as the planets so these have their proper motions they steal a private and undiscerned course And walk according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Exhort To shine as the stars It s the nature and property of Abrams children they are children of light children of life and righteousnesse such was Abram For where our Translators render the words who raised the righteous man from the East c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse Esay 44 2. For want of a few such Sodom and the other Cities of the Plain perished For want of a few such this City yea the whole Land yea whole Christendome hath now long time bin and is yet perishing Are we such stars The stars are seen in the night Phil. 2.15 in times of darkness 1. In the darknesse of sin such bright

I live as many an one vseth that oath in vain and falsely O but this is Gods revealed will God has a secret will opposite unto his revealed will 1. If it be Gods secret will how comest thou to know it 2. Thou hast herein a worse conceit of thy God than thou wouldest have of him whom thou thinkest to be an honest man Obj. 2. But the Lord afflicts me and laies heavy strokes upon me These are not the wounds of an enemy but the chastisements of a father And these are arguments of his love When the Physitian purgeth and lets his patient blood it 's a certain signe he has hope of his life and would have him live Why does the heavenly physitian launce thee purge thee Why does he let thee blood let out the sinfull life the blood is the life Thy sins are as scarlet red as crimson Thou hast not yet resisted unto blood striving against sin Hebr. 12.4 If the Physitian should leave purging If the Physitian of thy soul should leave correcting thee and chastening thee and prescribing cordialls unto thee If he should give thee over there were some cause of fear If the father leave chastning his Son and let him go out of his house and spend his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the state of salvation yet if he return he receives him Mark how the Psalmist concludes and I shall conclude with him Psal 118.17 18. I shall not die but live and declare the works of the Lord. Why his reason followes The Lord hath chastned me sore but he hath not given me over unto death Open to me the gates of righteousness I will go in to them I will praise the Lord. Iacob was a plain man dwelling in tents Genesis Chap. 25. Ver. 27. I looked for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used either in the text or at least in the margent to be rendred Perfect but here is no notice taken of any such signification Howbeit Martin Luther and the Low Dutch the Tigurin Bible and the Spanish as also Castellio Munster Vatablus and Piscator render the word Intire which is neer to that which it properly signifies Perfect and so two of our old English Translations have it and Pagnin What others have simple as in the Vulg. Lat. is the same with what is in our English plain the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine fuco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceb. Tab. to this purpose saith R. Sal. he was not experienced in all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his heart was so was his mouth as he thought so he spake Howbeit simplicity is either opposite unto worldly wisdom 2 Cor. 1.12 Prov 8.5 and 9.13 or to divine wisdom In the former sense Jacob was simple plain intire and perfect The word in the Scripture before us is of a twofold signification 1. Consumi perdi destrui to be consumed and destroyed 2. To be finished accomplished perfected which may be comprehended in these two words consumi and consummari Psal 104.35 with 37.37 to be consamed or consummated The reason of this double signification seems to be this because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto and the accomplishment of that holinesse and righteousnesse which God requires according to what the Prophet saith Ezech. 22.15 2 Cor. 7.1 I will consume thy silthinesse out of thee And the Apostle exhorts to perfect holinesse in the fear of God Accordingly the word is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which import unspotted unreproveable innocent pure guiltless and siniple plainnesse and so a privative perfection in which whosoever walketh unto him the positive perfection shall come 1 Cor. 13. Psal 101.2 whereof the Apostle speakes And David walking in the former prayes for and expects the later What is added That he dwelt in Tents R. Salomon would have understood the tents of Shem Heber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having frequented their Schools But he is here said to be a perfect man dwelling in tents which imports his perfect estate and that he was now perfectly gone out of himself to dwell with his God The harvest the full harvest was now come to him when after the gathering in the fruits of their labours they kept the Feast of Boothes with greatest expressions of joy Exod. 23.16 17. which prefigured the eternal reward of all our labours when we shall be received into everlasting Tabernacles Luke 16.9 Deut. 16.13.14 15. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt surely or onely rejoyce and according to the Apostles exhortation Rejoyce in the Lord alwayes Let us Phil. 4.4 O let us be faithful servants to the Lord that we may be perfect also enter into that joy of our Lord and dwell in the everlasting Tabernacles Gen. 27. Ver. 34.38 Matth. 25.21 Esau cryed with an exceeding bitter cry and said unto his father Blesse me even me also O my father And verse 38. Blesse me even me also O my Father What they here turn in both verses even me also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were the Accusative whereas the word is the Nominative and Esau saith I it is I or I am thy son O my father His speech is interrupted by passion It is good counsel that of the wise man Ecolus 18.30 31. Go not after thy lusts but refrain thy self from thine appetites lest thou lose the principal blessing and when it is too late seek it with tears Gen. 27. Ver. 38. Hebr. 12.17 Hast thou but one blessing O my Father Where it s said Hast thou but one blessing The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is quite left out by all translators except only that of Pagnin amended by A. Mont. The words should be expressed thus Hast thou but that one blessing O my father That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctive whereby is implyed a twofold blessing one of the heavenly man the other of the earthly Gen. 27. Ver. 39. Thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above In the margent we read or of the fatnesse But if either way we understand the words what great difference will there be between Jacobs and Esaus blessing in this particular except only that the order is inverted But why then does Esau cry with a great and exceeding bitter cry Verse 34. And why doth he threaten to kill his brother Verse 41. Some diversity 't is very probable there is in this part of Jacobs blessing The words may be rendred thus Thy dwelling shall be without the fatnesses of the earth and without the dew of heaven The Hebrew will bear this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the fatnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without the dew And in the same sense out Translators render the very word Psal 109.24 My knees are weak through fasting and my

flesh faileth or waxeth lean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fatnesse or as another English translation hath it for want of fatness So Jer. 10.14 Every man is bruitish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge And Chap. 48.45 They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength Lam. 4.9 These pine away stricken thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of the fruits of the fields Thus also in Latin à and ab import a want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whereof Castellio gives examples in his Annotations on the place But it s said Hebr. 11.20 that by faith Isaac blessed Jacob and Esau concerning things to come Was it any part of Esaus blessing to want the fatnesses of the earth and the dew of heaven Surely no wherefore the words may be thus rendred with a diversity Thy dwelling indeed shall be without the fatnesses of the earth and without the dew of heaven from above by thy sword thou shalt live shalt serve thy brother But the time shall be when thou shalt have the dominion and thou shalt break his yoke from off thy neck which came to passe in part 1 Kings 11.14 but we read of a general revolt 2 Kings 8.22 For the respective blessings of both brethren reached not to their persons but to their posterities and therefore the Apostle saith that Isaac blessed them concerning things to come Howbeit if this translation of Castellio seem harsh though the letter and history will bear it we may understand that of our Translators in the mystery Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man the dew of heaven and fatnesses of the earth c. Soveraignty over Nations c. This is That one blessing The other is proper to the earthly man but in an inverse order to that of the heavenly The fatnesses of the earth his own principle and the dew of heaven imparted to him by the heavenly man And whereas service to his brother is added as a part of Edoms blessing it appears that it is a blessing to the earthly man to be subject to the heavenly As for like reason the Philosopher in the first of his Politicks could say that it is the happiness of the Beast to be subject to the Man And God grant that we may so bear the image of the earthly that we may bear the image of the heavenly That thou mayest be a multitude of people Here Genesis Chap. 28. Ver. 3. as often elsewhere most voices carried the worse translation into the context and cast the better into the margent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude and is often rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accordingly the French and Spanish translations have Congregations of peoples For the word is in the plural This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words as perhaps some will say who esteem the Church Mole non virtute rather by the multitude of professors than by their vertues and graces For In these words Isaac blesseth Jacob concerning things to come Hebr. 11.20 and prayeth for the increase of the Church among the Nations Be thou in caetum populorum for an Assembly or Church of the Nations So Pagnin and Vatablas turn the words And the marginal Glosse of the Spanish Bible speaks thus Be thou a father and stock of the congregations and peoples To the like purpose is the marginal note in the Bishops Bible He Isaac hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah for it is evident that our Lord sprang of Judah Heb. 7.14 that unto him should be the gathering of the nations Gen. 49.10 And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our gathering together unto him The Lord be pleased to accomplish Isaacs blessing Jacobs prophesie and Pauls adjuration unto every good willing soul But the name of the City was called Luz at the first Gen. 28. Ver. 19. Our Translators have here left out part of the name which is Vlam The Greek Interpreters exceedingly vary in this word rendring it some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet containes two words saith Drusius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlineary Gloss turns Eulam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we have found the name what shall we do with it what shall we make of it One of our best Criticks gives this for the meaning of it Porticus Nucum the Porch of Nuts or Almonds But what sense that carries that will satisfie I know not And although Hierom will not allow Vlam to be any part of the Cities name but Luz onely nor he nor any who herein follow him tell us what the meaning of Ulam is and what other sense it should have in this place then what I have named The words put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the porch of perversenesse So Prov. 2.14 and 3.32 The froward or perverse is an abomination to the Lord. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wayes despiseth him Where the fear of the Lord and perverseness are opposed Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch is the entrance into the true Temple of God and is the fear of God which is the beginning of wisdom Prov. 9.10 So Psal 5.7 I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards the Temple of thy holiness That fear is the porch or entrance into the Temple Which Porch hath been and yet is neglected Whence proceeds adultery murder Genesis 20.11 yea all perverseness as the Apostle demonstrates all wickednesse to proceed from hence even from the want of Gods fear Rom. 3.9 18. because there is no fear of God before their eyes This Porch Jacob repaired by the unction of the Spirit of fear which driveth away sins Ecclus 1.21 For by the fear of the Lord men depart from evil Prov. 16.6 And the Jacob called the name of the place Bethel that is the house of God And herein the Primitive Disciples of Christ conversed together and began their religion Acts 2.43 and 5.11.12 and 9.31 Jacob returning to Bethel built an altar there and added unto that name and called it El-Bethel that is the God of Bethel Gen. 35.7 If therefore we finde our selves in Luz in perversnesse and sin let us enter into Ulam the Porch and let us pray to the Lord to implant in us his fear which

the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o● a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our

persecuted the flock of Christ the same became as a Lamb. And he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bird in question or indeed now out of question that Avis furibunda as Arias Montanus renders it a mad bird exceedingly mad against them persecuted them as he himself confesseth Acts 26.11 even to strange Cities the same is now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and pious like the Stork He who was as the evil servant who smote his fellow servants he became a faithful servant of Jesus Christ and a servant unto all the Church of Christ yea as a Nurse cherishing her children 1 Cor. 9.19 1 Thes 2.7 Yea the persecuting arrogant Saul now became humble Paul the convert the Lamb the Stork he also becomes a patern unto all that shall believe and turn unto Christ and his long-suffering 1 Tim. 1.16 There may be yet hope of thee thou persecuting evil servant ravening Wolf and furious bird of prey if thou yield to so blessed a change and follow that patern and example which is set before thee Even they whom thou hast used despitefully and persecuted pray for thee But we must not forget the mistaken Heron whom our Translators have much wronged that chaste and continent that pious and loving that wise and provident Heron. O thou Israel of God! let it not trouble thee while thou art chaste though thou be reputed an unclean fowl though thou be accounted impious and blasphemous care not while thou art loving and pious be content to be esteem'd a fool in this world while thou art wise and provident for a better world Be thou a patern and example of continency and chastity to the Triorchi to the lascivious and incontinent Hawks and Buzzards Reprove and instruct in love and piety the persecuting birds of prey Teach by thy wisdom all unwise and improvident fowles to escape the judgements of God which are coming upon the earth Jer. 8. Be a true Ardea an Heron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger gives the etymon flying aloft above the clouds even to Heaven it self even to God himself Arise with Christ and minde the things that are above where Christ sits at the right hand of God Col. 3.1 So shalt thou learn and teach all by thine holy example that the way of life is above to the wise that they may escape the Hell that is beneath Prov. 15.24 So when thou loving and merciful one shalt flee to him unto whom thou art like the loving and merciful God thou shalt escape the heavie judgements of thy God when he shall rain snares fire and brimstone storm and horrible tempest the portion of their cup. For the righteous Lord loveth righteousness his countenance doth behold the upright Psal 11.1 6 7. Thus shall ye separate the children of Israel from their uncleanness Levit. 15. Ver. 31. that they die not in their uncleanness when they desile my Tabernacle that is among them What exception I have against the translation of this verse or a part of it lies as well against some hundreds of places more where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred the children of Israel which should be turn'd the Sons of Israel This mis-translation I confess should have been noted long since where it first meets us as Gen. 32.32 Doth it seem too slight or unworthy our notice I shall propound only two considerations according to which the male or son is necessarily to be understood and not to be smothered in conceptu confuso as here it is in the name of children The one in regard of diqnity and authority which argument S. Paul made use of 1 Tim. 2.12 13. The other in regard of strength and ability for the performance of some hard duty required and thus also the same Apostle understands it Rom. 8.16 The Spirit gives testimony to our spirit that we are the sons of God which in our translation are rendred the children of God In the former Chapter the Apostle had described the spiritual child who had only a good will which he calls a babe 1 Cor. 3.1 So 13.11 When I was a childe I spake as a childe c. So likewise Gal. 4.1 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail in birth until Christ be formed in you and many like places But the opposition is clear Rom. 8. when ver 15. he opposeth to children under the spirit of bondage which differ not from servants Gal. 4.1 sons under the spirit of adoption Such are no more children but sons that is strong and able to suffer with Christ and so to be glorified with him as it follows ver 16 17. which is the scope of the place and hereto they are impowred and inabled by the Spirit of God which makes them sons of God ver 14. And many convictive proofs there are if humbly and docibly we look into the Scriptures I shall name some few Matth. 5. Where our Lord incourages his Disciples to the highest duty to love their enemies bless them that curse them do good to them that hate them pray for them who despitefully use them and persecute them that ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the children as our Translators render the word but the Sons of your Father which is in the heavens v. 44 45. So they who have mastered their appetites are called the sons of God though our Translators call them children Luke 20.36 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the resurrection Gal. 3.7 They who are of faith the same are the sons of Abraham and the sons of God ver 26. In both places is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons which are turn'd children So Gal. 4. The heir while he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed of the Father Even so we when we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children were in bondage under the elements of the world but when the fulness of the time was come God sent forth his son made of a woman made under the Law to redeem them who were under the Law that we might receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adoption of sons And because ye are sons God hath sent forth the Spirit into your hearts crying Abba Father Wherefore thou art no more a Servant but a son and if a son then an heir of God through Christ Gal. 4.1 7. This testimony is so full and home that I could leave out none of it And the Apostle speaking of the sufferings of Christ and the glory that should follow unto both which estates his believers are to be conformed it became him saith he for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings Heb. 2.10 I shall adde

part of the plant There is an earth that is the Serpents food Esay 65.25 which is indeed the terra damnata the damn'd earth the disobedient knowledge and the disobedient in their knowledge who detain the truth of God in their unrighteousness Against these the wrath of God the Judge is revealed from Heaven There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown Ephes 4. The same was figured by Moses killing the Egyptian a type of sin and iniquity Mich. 7.19 and hiding him in the sand damned earth to earth But he rebuked the Hebrew and flew him not who wronged his brother even the Edomique nature the animalis homo who wrongs his brother the spiritual heavenly man Adde yet a third representation of this mystery figured by Joseph in prison of whom the chief Butler saith to Pharaoh Gen 41.13 Me he restored to mine office and him he hanged The work of the true spiritual Joseph the perfect one in the judgement Which he as evidently sets forth upon the Cross with whom were crucified two Thieves whereof one according to an antient tradition was an Edomite a Red man as Edom signifies the other an Egyptian a black thief The Edomite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man being crucified with him he takes with him into Paradise the Egyptian the sin it self and all who will by no means part with it but become one with it he sends away to Azazel Let us well consider this O ye Israel of God! Herein is pourtrayed before us in the High Priest whose duty alone it was to officiat on the day of Expiation the Lord Jesus Christ who is the true High Priest for ever He is here brought in offering up himself without spot unto God He is the true sin-offering figured in the Bullock and the true burnt-offering signified by the Ram as the Apostle shews largely Hebr. 9.7 28. The Lord ordains that Aaron must take for the congregation of the sons of Israel two Kids of the Goats Hereby the Lord prefigures his judgement wherein two parties are principally concerned the Judge with his Assessors and the persons to be judged The Judge with his Assessors of whom Enoch prophesied Behold the Lord cometh with his holy ten thousands as the words properly signifie Jude v. 14. The persons to be judged are of two sorts both represented by the two Goats which must be taken for the Congregation of the Sons of Israel ver 5. These must be separated as a Shepherd separates the Sheep from the Goats the Sheep on the right hand and the Goats on the left To the Sheep shall be commemorated their works of mercy to the Goats on the left hand their unmercifulness And accordingly the merciful obtain mercy to whom it is said Come ye blessed of my Father c. To the unmerciful ones depart from me c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of the judgement is here presigured by Moses The Judge and his Assessors are the same the same also are the persons to be judged represented by two Goats But how come the Goats to be Sheep They had done away their sins by righteousness and their iniquities by shewing mercy to the poor Dan. 4.27 they made friends of the unrighteous Mammon the other keep their unrighteous Mammon and perish with it O ye sons of Israel this neerly concerns us all We all wait at Bethesda the house of Mercy and every one merciful or unmerciful if ye ask him will say he hopes to be saved he hath hope of mercy Yet every one almost judgeth another and condemns another Must we not all stand before the Judgement Seat of Christ Why then do we censure and judge one another and that concerning our final estate who shall bee saved who damned Some have been very bold in obscurities of this nature positively to affirm what others have as boldly denied and both upon equal grounds when neither party hath had authority of Scripture or sound reason whereon to build his assertion Above twenty years since two books came out printed at Millan The Title of the one is De Inferno Of the other De animabus Paganorum The Author of the former hath so curiously described Hell and all the parts and nooks of it and for what uses the feveral Cels therein are you would think he had been there imployed as a Surveyor or a Viewer so punctual he is in his relation and survey of the place He having thus provided Hell the other as a Judge by his own cise and rule very strictly examines those whom we would have thought out of all question whether saved or not as Melchisedec Job and his three friends as also Elihu who with much a-do escaped this Authors condemnation But as for the Philosophers and of them the very best we read of he represents them living very holy lives and leaving to posterity very many divine sayings but at length like et Minos Aeacas or Rhadamanthus he adjudges them all to Hell all to Azazel O were it not much better and more safe to examine our own lives and consider our own later end We have here a clear and evident demonstration O ye sons of Israel that we are saved by grace We stand all before the Judgement seat of Christ as the two Goats taken for the whole Congregation of Israel and are presented here before the Lord ver 5. The distinctive and separating Lots pass upon us one for the Lord and the other for Azazel Who of us knows whether Lot shall fall upon him We all know that we have all sinned and have fallen short of the glory of our God Rom. 3.23 And the wages of sin is death Rom. 6.23 And they who are blessed and called to inherit the kingdom of God because they have dote works of mercy they remember them not Matth. 25.37 38 39. These things considered why may not the Lot for Azazel fall upon us It is the Lot which makes the distinction John 19.24 and therefore the eternal inheritance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distribution by lot Acts 20.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance obtained by lot among those who are sanctified and often elsewhere And we are said to obtain that inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.11 In whom also we have obtained an inheritance by lot And the means qualifying us to obtain the inheritance 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who have obtained by lot equally precious faith with us Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan who divided unto them the Land by lot and by lot the true Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joshuah is also called and his book after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divides the true inheritance of the holy land or land of holiness which is called his

saith S. Hierom which hath covered all the world and since there are many Antichrists 1 John 2.18 this is one and a great one a vail upon the minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part of the soul 2. The other vail is that of obstinacy and unbelief cast upon the heart of which the Apostle speaks 2 Cor. 3.15 the vail is upon their heart Of these two is twisted and woven that large black thick vail that covers all nations Esay 25.7 The words are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering covered Esay 25. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vail vailed The covering is covered and the vail vailed that the covering and vail might not be discerned but the false light taken for the true light knowledge falsly so called mistaken for the true knowledge wisdom from beneath for the wisdom from above the strong imagination which is unbelief and disobedience mistaken for the operative powerful and living faith the blackness of darkness for the brightness of Gods glory This is meant by Gog and Magog the great and last enemies we read of Ezech. 38.9 which compass the Camp of the Saints Revel 20.9 Their names signifie covering and accordingly the Spirit of God makes use of them Thou shalt be like a cloud to cover the land And therefore the Apostle tels us that the man of sin must be revealed and uncased who opposeth and exalteth himself above all that is called God and is worshipped 2 Thess 2. He would be taken for the true light for God himself and takes up his place in the Temple of God the mindes and hearts of men This the Apostle cals the mysterie of iniquity and the deceiveableness of unrighteousness And so it is indeed when iniquity it self is taken for righteousness it self when erroneous opinions are taken for the truth it self when gross ignorance is taken for true knowledge when palpable darkness is taken for the light it self A mystery of iniquity a strong delusion when men are brought to believe a lie instead of the truth 2. These coverings are patcht together with great artifice by the subtilty of the old Serpent which to hide and defend himself hath found out a world of distinctions without any ground of them in the Word of God as the Sepia to escape the Fisherman and preserve her self casts forth a filthy black liquor saith Aelian The Reason why the holiness and holy things are covered may be considered either in regard of the things themselves which are covered or in respect of the persons whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovering the holy things or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those from whom they are covered or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those to whom the holy things are discovered and revealed 1. As for the holy things themselves there is a kinde of necessity that they should be concealed because they have no name of their own nor sensible figure nor any outward semblance proper to themselves saith Dionysius Areop all which they must borrow from things known to us if we must know them So that the reason why the holy things are inveloped and hidden is è necessitate materiae as the Philospher speaks of the hair though in somewhat a different sense it proceeds from the necessity of the matter it self But further as the hair is also a glory to the woman 1 Cor. 11.15 though effeminate womanish men have robd them of that ornament so it is for the excellency glory of divine truths that they be so hidden in mysteries Nature hath concealed her treasures from open view for t is from the worth of gold and silver that they are hidden under the barren earth and from the worth of the kingdom of heaven that is a treasure hidden in the field Matth. 13. Thus Pearls are hidden in shells and under water And the kingdom of heaven is a goodly Pearl a treasure 2 Cor. 4. ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels or rather vessels of shells as the word properly signifies and the Apostle may be conceived to allude unto the Pearl in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the kingdom of God is the kingdom of light as the Devils kingdom is the kingdom of darkness Col. 1. But that is a needless and superfluous ornament that beside adorning is for no other use And therefore as the hair is a glory to the woman so it is given unto her as a necessary covering Ye know pretious Stones and Jewels are wont to be kept and conveyed from hand to hand not nakedly and openly but in Cabinets and Caskets or other coverings And this is the most profitable and pleasing way of conveying these pretious Jewels these heavenly treasures of divine truth unto men saith Aquinas The other reasons considerable in the persons both revealing mysteries and thse to whom they are revealed and from whom they are hidden will be more properly and seasonably alleaged for the proof of the following points 1. Hence we learn the object ground and matter of all or most controversies in the Church of God The holy things of God are covered For men differ not in opinion touching things openly known For who but a mad man or stark blinde would dispute whether it were day or not when the Sun shines forth bright and clear at high noon Some divine truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove then to be These prevent all controversies and strivings of men about them But other divine truths there are mystical and hidden and about these and these only men differ and hence proceed most controversies which distract and divide the Church of Christ at this day Which when we hear we may well conclude that the truths whereabout they differ are not known For were they known there would be then no further difference about them we will not quarel a blinde man but pity him rather if he say t is dark when the Sun shines Of such as these S. Paul speaks they are turnd aside saith he unto vain jangling desiring to be teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he rightly calls controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of science or knowledge falsly so called For did they truly know the truths whereabout they contend they would not contend about them as they do And therefore when controversies are started and hotly pursued in the Church it s a good rule not to be over-hasty in siding and adhering to spirits of contradiction but rather to do as they say t is the safest course for a traveller in a dark night and in danger to be mislead by the Ignis fatuus or fools

For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit al●o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt

love of God and our neighbour that scorner which makes all the strife Now cast out the scorner and contention shall cease Prov. 22.10 Cut of the head of Sheba that Septiforme peccatum the seven capital sins the son of Bichri the spaun and issue of the Devils first-born Take away that accursed thing which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore tuo in the midst in the heart of thee O Israel Josh 7.13 and peace shall be restored unto Israel Cast Jonah over-board and there will follow a great calm Offer up thy daily burnt-offering die daily to thy sin and the Lord thy God will smell a savour of rest and will give rest unto thy soul There is yet one exception more against the translation of the 30 verse of this Chapter But the soul that doeth ought presumptuously Numb 15. v. 30. Why presumptuously The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu elatâ with an high hand and so the Translators themselves render it in the margent So Pagnin turns the words Manu excelsa with an high hand Tremellius Elatâ manu hand lifted up So Vatablus and the Tigurin Bible So Piscator also and the Spanish and Italian Translations Hereby is signified not only pride and presumption but also as it were a daring of the great God Non reconditâ manu sed apertâ exertâque not with an hidden but an open and stretched-out hand as if a man bare an Ensigne or erected a Standard of impiety and blasphemy against God that he might draw or invite others into the same audacious enterprize So Tremellius To like purpose the Chald. Paraphrast renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capite operto according to the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly prowdly so that hereby is intimated a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighting against God and therefore the hand lifted up is here mentioned as when Amalek fought against Israel it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand was upon or against the throne that is he lifted up his hand against the throne of the Lord which is heaven Esay 66.1 and against God himself who sitteth thereon Matth. 23.22 and against the Church of God for so Jerusalem is the throne of the Lord Jer. 3.17 though those words be of doubtful understanding whether they have in them the force of an oath as they may be referred unto God For so an oath is signified by lifting up the hand Gen. 14.22 Revel 10.5 6. and both the Thargums incline to that meaning However this may be the sense of that place yet the hand lifted up is a form of speech which imports rebellion as Sheba lifted up his hand against David 2 Sam. 20.21 Jeroboam against Solomon 1 Kings 3.26 On the contrary by giving the hand is signified the yielding and submission 1. To a Superiour in place and authority as 1. Chron. 29.24 it s said that all the Princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the King which is in the Hebrew they gave the hand under Solomon the King 2. Also the yielding to the conquerour as when the Captive Jews confess Our necks are under persecution we labour and have no rest we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread Lam. 5.5 6. Nor was this practice uncouth among the Heathen or unknown to the Poet Aen. lib. 11. Oremus pacem dextras tendamus inermes Let 's beg peace and yield our unarm'd right hands 2. If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred presumptuously I know not how we shall put difference between this phrase and that Exod. 21.14 if a man come presumptuously Exod. 21. v. 14. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man be proud or come proudly So Deut. 1.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbè egistis Ye dealt proudly which is turnd also presumptuously The like is Deut. 17.12 13. the man who will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superbia in pride and 18.22 all which places they turn presumptuously Our English tongue is not so strait and penurious but that it well may answer these different forms of speech so that there was no necessity to confound both under one word which indeed answers properly to neither 3. This phrase with an high hand is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in errore or ignorantia ver 27. in errour or ignorance Whereby is not to be understood an universal exclusion of all knowledge but of such only as is of some particular duties and of some circumstances Since what may be known of God is manifest in men Rom. 1.19 and our duty unto God in some good measure For our good God hath shewen to thee O man even to all men what is good Mich. 6. v. 8. to do judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love mercy and to humble thy self to walk with thy God To sin therefore with an high hand is not only knowingly but wilfully whence Castellio turns the words Qui volens fecerit he who doth ought wilfully or with full will which he explains crimen alioqui capitale commiserit who willingly or wilfully commits a crime otherwise capital The sin in it self is capital he therefore who adds to his knowledge of the sin fulness of will yea his whole endeavour also and strength he sinnes with an high hand Howbeit because Omnis peccans est ignorans every man who sins is ignorant the ignorance of these men is affected and follows a will preceding their ignorance according to that Nolunt intelligere ut male agant they will not understand that they may do evil And therefore Job puts this among the characters of profligate wicked men That they say unto God depart from us Job 21. v. 14. we desire not the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not the knowledge of thy wayes Job 21.14 For such sinnes as these ignorance cannot be pleaded For whereas in order to the will three sorts of ignorance are mentioned in the School Affectata crassa vel supina invincibilis Mag. Sent. lib. 2. distinct 22. Affected ignorance is such as Job speaks of in the fore-named place which indeed rather aggravates the sin very much then excuseth it in the very least As for gross and supine ignorance it followes negligence and want of inquiring after what is to be known and might be known by due diligence which is therefore called gross and supine because it proceeds from sloth idleness and listlesness to labour which is often found in gross and fat men whose souls are at ease and lie still and are loth to arise whence it is also called Supine ignorance which word though it signifie the posture of the body layd down and looking upward toward heaven yet according to the School it notes the posture of the minde downward as that which is In souls bowed

errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation

as he who is greater then all and indeed our true Master yet was minister of all so should he who is the greatest among his brethren be as their minister Whence we may reason convictively that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren then surely he supposeth they are not equal 2. Hence also appears the spiritual excellency of the eighth day which is the true Lords day when the Lord God omnipotent reigneth and his Kingdom is come unto us in righteousness peace and joy in the holy Ghost For so we shall finde that in this number these are comprehended The number eight is a full number and called by the Pythagoreans the number of justice and righteousness because as it is compounded so it is also resolved into numbers Paritèr pares equal parts and particles of those parts Whence Georgius Venetus observes That they who were saved from the flood were Eight which according to the number of Justice implyes that all who shall be saved must be just men righteous men Yea that Noah for this reason is said to be a just man in his generation Gen. 6.9 Yea he himself is said to be the eighth Preacher of righteousness 2 Pet. 2.5 which is true without that absurd suppliment of person as I have heretofore shewen 2. In this mystical number also of eight the peace is represented when by Circumcision performed on the eighth day Gen. 17. the body of sin in the flesh which lusted against the Spirit Gal. 5.17 is put off Col. 2.11 and we now worship God in the spirit Phil. 3.3 when all jarring dis-harmony all differences between our God and us are silenced and taken away by Christs mediation as the binding cord and we hear nothing but the most harmonical diapason Wherein two things are considerable 1. A Return to the same Tone from whence we departed 2. Though it be not altogether of the same Key yet great agreement great peace there is an union identity and sameness The only difference between them is The one is lower the other is higher These are discernable even to every ear though the learned Musitian can best judge of these things But what is this to us When man thus imitates his God thus returns unto him then as the first day of the Feast of Tabernacles is holy so is the eighth and last also Levit. 23.35 36. When as it was in the beginning so it is now When the one extreme is God the other Man most like unto God and both make a most harmonical and peaceable Diapason There 's but one minde in both 1 Cor. 2.16 One heart in both David according to Gods heart In both one will Gods will done in earth as it is done in heaven O most perfect peace 3. From this righteousness and peace cannot but Echo and resound answerable joy joy in the holy Ghost How can it be otherwise For when the Lord hath circumcised the heart Deut. 30.6 with the circumcision of the spirit on the eighth day the day of the spirit of love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cleansed and purged it round about according to the LXX and taken away the foolishness of it so the Chald. Paraph. expresseth it so that the man now loves the Lord his God with all his heart and with all his soul when now the mans love is fixed upon what is most lovely even the Christ of God in his Tabernacle the desire of all nations Hag. 2.7 When the man delights in what is most lovely most desireable and most delightful then the desire coming is a tree of life Prov. 13.12 Such joy must then be in great measure proportionable to him in whom we rejoyce and so in a sort unmeasurable and infinite such is the joy in the spiritual feast of Tabernacles when the Lord takes up his Tabernacle with us and dwels with us and we with him Revel 21.3 Such as when Nehemiah even the consolation of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Comforter as his name imports keeps the feast of Tabernacles it must needs be joy great joy exceeding great joy Nehem. 8.17 As we may reason from what S. Peter writes to the believers in Christ Whom having not seen ye love in whom though now ye see him not yet believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoyce 1 Pet. 1. v. 8. or leap and dance with joy unspeakable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorificata glorified joy Such is that which ariseth not from the knowledge of Christ according to the flesh for though we have known Christ according to the flesh yet now we know him so no more for we walk by faith and not by sight by faith in the might and power of God according to which our Lord saith Blessed are they who having not seen yet are believing Joh. 20. v. 29. John 20.29 Who can duely esteem this faith and love but he who can experimentally say My Beloved is mine and I am his Cant. 2.16 The excellency of the holy assembly and restraint on the eighth day may justly reprove both the assemblies and restraints of known wicked men and of seeming holy ones for there are of both sorts The Prophet tells us of an assembly of treacherous men Jer. 9.2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as restrained themselves from what was good Jer. 9. v. 2. 8. and were in the bond of iniquity He describes them verse 3. They cause their tongue their bow to shoot a lie and have not strengthened themselves for truth in the earth For they proceed from evil to evil and have not known me saith the Lord. And the Prophet gives warning of such Take ye heed every one of his friend and trust ye not in any brother for every brother will not be Israel prevailing with God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will utterly supplant will imitate Jacob in deceiving his brother and every companion will walk deceitfully They will use deceit every one against his neighbour they will not speak the truth they have taught their tongue to speak a lie They have laboured or wearied themselves to commit iniquity Whereupon the Lord tells Jeremy Thine habitation is in the midst of deceit wherefore I am melting them and I will try them saith the Lord. For what shall I do for the Daughter of my people As if the Lord should say they are indeed thus wicked an assembly of treacherous men but some good men there are among them as some gold among much dross wherefore I will melt them and try them Their tongue is an arrow shot out it speaketh deceit One speaketh peace with his neighbour with his mouth but in the midst of him or in his heart he laieth his wait These sins the Prophet found and reproved at Jerusalem and so did David before him Psal 5.5 He had found a like assembly of treacherous men like those before the confusion of tongues Gen. 11. of whom the

in Chief vouchsafes to visit them So saith that man of war who had experience of it Psal 34. v. 18. Psal 34.18 The Lord is near to the broken of heart and will save the wounded or contrite of spirit And his salvation is nigh them that fear him that glory may dwell in our land Psal 85.9 Now who would not serve under such a Commander who disdains not to visit yea to be billetted with the meanest of his common Souldiers Esay 57. v. 15. Hear what he saith Esay 57.15 Thus saith the High and Lofty One who dwelleth or abideth for ever and whose Name is holy I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And therefore it is no mervail that his Name alone is exalted Psal 148. v. 13 14. and his Majestie is above the Earth and the Heaven who exalteth the horn of his people the praise of all his Saints or mercifull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Israel the people nigh unto him Psal 148.13 14. Then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last triumphal song Revel 19.1 God grant we all may sing our parts in it Hallelujah Attende Tibi SER. XIII Look to thy Self SERMON XIII Deuteronomie 4. ver 9. Onely take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons THis Text containes precepts of greatest moment yea as the first is here propounded it s of only moment Only take heed to thy self and keep thy soul diligently And the precept of conveying the doctrine to after ages is of like moment Thou shalt teach them thy sons and thy sons sons Which is the same but in a more large sense which S. Paul saith to Timothy 1 Tim. 4.16 Look to thy self and the doctrine The words may be considered in themselves or with reference unto those preceding In themselves they contain two general precepts The former may be divided into two formally differing one from another but really one and the same 1. Only take heed to thy self 2. The next is very like unto it and indeed the same with it or little differing from it And keep thy soul diligently This is demonstrated from the end and the adjunct caution The end is two wayes expressed and the later the effect of the former 1. Lest thou forget the things which thine eyes have seen and 2. Lest they depart from thy heart which later will follow in case of our fail in the former This precept or precepts must be observed for this end or ends SER. XIII without fail without interruption all the dayes of thy life And thou must take care of the transmitting what thine eyes have seen to thy sons and to thy sons sons In the words are contained these divine sentences 1. Israel had seen some things or words 2. Israel ought only to take heed to himself and keep his soul diligently 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the things or words which his eyes have seen and lest they depart from his heart 4. Thus and thus Israel ought to do for these ends all the dayes of his life 5. Israel ought to teach them his sons and his sons sons 1. Israel had seen some things or words Wherein we must enquire what these things or words were and how Israel had seen them 1. What they here turn things are properly words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed so to be rendred as I shall shew anon Those things or words if we look for 1. In the former part of the Chapter they are either the Law of the Lord taught by Moses v. 1.5 Or Examples of the breach and observation of the Law with their suitable events v. 3. Your eyes have seen that which the Lord did because of Baal-Peor For every man which went after Baal-Peor the Lord thy God hath destroyed him from the midst of thee But ye that did cleave unto the Lord your God are alive all of you this day 2. The things or words which their eyes had seen are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently lest thou forget the things or words which thine eyes have seen c. The day when thou stoodest before the Lord thy God in Horeb c. For the words they had seen are understood of those which follow v. 10. viz. the words of the Law v. 13. the Ten words Deut. 10.4 which therefore Israel is commanded to convey to their sons and their sons sons Accordingly the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which thine eyes have seen So Hierom Ne obliviscaris verborum that thou forget not the words c. So likewise the Chald. Par. and Arias Montanus But could Israel see words The use of the sight for hearing is very frequent in Scripture All the people saw those thunderings or voyces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet Exod. 20.18 So Luke 2.15 Let us go even unto Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us see this word John speaks of himself and his fellow Apostles and Disciples That which we have seen with our eyes that which we have looked upon and our hands have handled of the word of life 1 John 1.1 And again v. 3. That which we have seen c. But why must Israel see these things or words 1. Surely what is purely divine cannot otherwise be revealed unto man but by a divine Oracle could Plato say 2. Nor can there be an intercourse between God and man otherwise then by divine words But how could this be truly spoken to Israel That their eyes had seen the words of God namely the Decalogue or Ten Words as they are called For many of Israel to whom Moses spake were yet unborn when the Law was given as all under 38 years of age And how then can it be said of them that their eyes had seen the Ten Words It is well known that the Lord deals with a whole Nation as with one man so he speaks of Moab and Ammon of Elam of Assur and to Israel here Thine eyes have seen For although the persons may be diminished or increased yet the Nation is the same as a River alwayes ebbing or flowing is yet the same River Beside the parents had a charge to transmit the knowledge of the divine words to their children and posterity which therefore they must regard as if their own eyes had seen what their Parents convey unto them Yea succeeding ages accounted what their forefathers did or suffered to be suffered or done by

delivering He who is offering praise shall honour me and I will cause him to see into the salvation of God who is disposing or ordering his way Psalm 50.21 22 23. But away with false and hypocritical pretences of love It s a pure and holy love which the Lord intreats of Israel 3. And it is the Lords third Request unto Israel that we love the Lord our God and a most just and reasonable Request it is Of which I have elsewhere spoken more fully as also of 4. The fourth Request That we serve him with all our heart and with all our soul Now as the first and second Request make up the first service of God viz. the service of fear Exod. 20.20 out of which we walk in all the wayes of the Lord so the third and fourth Request of the Lord contain his last and greatest service his service of love From the consideration of both the services take notice that the service of love doth not make void the first viz. that of fear For there is a Copulative that unites them to fear the Lord and to love him But the time will come when the service of love shall cast out the fear 1 John 4.18 viz. that fear which hath torment or punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for the filial and reverential fear that endures for ever Psal 19.9 And although love be perfect and though that which is perfect be come though the spirits of men be made perfect and perfectly partakers of the divine nature yet none of these no not all these together can make the creature its Creator Although the will of God be done perfectly in earth even as it is done in heaven yet this standing compleat in all the will of God this running the way of Gods Commandements this perfect following of God cannot equalize the creature to its Creator as some have vainly imagined The two later wheels of the Chariot though they run as fast as the two former yet can they never overtake the former SER. XIV they must still follow they must ever come behinde TThe Lords fifth and last Request unto Israel is to keep the Commandements of the Lord and his Statutes The fifth and last Request though it differ formally from the rest yet it summarily containes all the former Thou shalt keep the Commandements of the Lord thy God to walk in his wayes and to fear him Deut. 8.6 And it is indeed as reasonable and just a Request as the other are For obedience unto all the Commandements of God proceeds from the two fore-mentioned principles fear and love Whence it is that the keeping of Gods Commandements issueth sometime from fear as Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandements Or according to the Vulg. Latin Finem loquendi pariter omnes audiamus Let us all a like hear the end of speaking Or rather according to Pagnin the end of every word hath been heard Wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End is a Capital letter importing the End at which the whole word aimeth under the first dispensation the service of the fear of the Lord viz. that out of that fear of the Lord we should keep his Commandements Sometime the keeping of Gods Commandements is said to proceed from Love So Deut. 5.10 the Lord saith I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing mercy to thousands to the lovers of me Deut. 5. v. 10. and keeping my Commandements As Israel is loving God and keeping his Commandements so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him and keeping his Commandements And as Solomon said of the first dispensation that the End of every word hath been heard 1 Tim. 1. v. 5. Fear God c. So S. Paul saith of the third Dispensation 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandement is love out of a pure heart and a good conscience and faith unfeigned I put the note of diveristy But answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom Arias Montanus Pagnin and others have done whereby a diversity is put between the effect and end of fables endless Genealogies and the Commandement of God they minister questions but the end of the Commandement is love Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very small word yet it is of very great power which suspends the understanding as the little Echeveis or Remora stayes the course of a Ship though under sail saith Aelian Yea and oftentimes it is no less then Totius negotii cardo the Hinge of the whole business as the learned Logician knowes And therefore it should not be rendred copulatively as yet our Translators have done in the New Testament I believe more then one hundred times These two services of fear and love the Lord so countenanceth that he is styled after their names So what Laban calls the God of Isaac Jacob calls the fear of Isaac Gen. 31.29.42.53 But whereas he is here so named with relation and application unto Isaac SER. XV. we finde him called absolutely The Fear Psal 76.11 Psal 76. v. 11. Vow and pay to the Lord your God all round about him let them bring a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to The Fear which in the former part of the verse is called The Lord. Thus he so honoureth the service of love that he is styled absolutely by the name Love 1 John 4.8 And again v. 16. God is Love And therefore S. Augustin affirms that every good work proceeds from these principles Ad omne rectè factum Amor Timor ducit Love and Fear leadeth to what ever is rightly done 6. Hitherto we have heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords five Requests unto Israel in so many divine Axioms Come we now to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords requesting these of Israel The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to intreat ask petition for desire Yea it imports the lowest degree of petitioning as to beg Prov. 20.4 It s commonly used when men petition for any thing of God as 1 Sam. 1.17.20.27 12 13. and often elsewhere Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a petition put up unto God Job 6.8 Psal 20.5 This word our Translators turn here by Require What doth the Lord Require of thee Which is not properly rendred as may appear partly by what hath been alrready said partly by the distinct significations of words which seem equipollent but indeed in their use much differ one from other The Latin Criticks distinguish peto posco and postulo thus 1. Petimus prece we entreat and desire by prayer And it is commonly the act of an inferiour who intreats and petitions for some thing by prayer of his Superiour and the foot of a Petition is therefore called the prayer of it 2. Poscimus pro imperio we command

because of the hardness of their hearts Moses had suffered them to put awuy their wives but from the beginning it was not so Therefore he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said to them of old time or the Antients Thou shalt not commit adultery c. but it was not said to or by the Antients if a man put away his wife let him give her a bill of divorcement That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or by the Ancients is not there added by our Lord to the matter of divorcement will appear beside what hath been said if we compare herewith Jer. 3.1 which was named before Where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn They say or in the margent saying whereby is implyed that this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience But so far is the Lord from warranting divorce and separation of a wife from her husband that it may well be questioned whether divorce in any case be necessary yea or not yea whether a man be bound even in the case of adultery to put away his wife Our Lord Matth. 5.32 rather permits divorcement in that case then commands it So that 1. We do not read any Law of God enjoyning the wronged man so to do 2. Besides God is a witness of mutual faith plighted one to other It is the Lords own reason Mal. 2.14 The Lord hath been witness between thee and the wife of thy youth She is thy companion and the wife of thy covenant It is thy covenant and the Lotd is witness to it 3. The Lord hates putting away Mal. 2.16 and we ought not to do the thing that he hates Jer. 14.4 4. Though it be true that adultery is a capital crime and to be punished by the Judges Job 31.11 that is If the business be brought before them and proved Yet we read not that the husband was any where bound to prosecute his wife especially if he saw her penitent or thought good either to retain her for what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7.16 or put her away without noyse without publick shame more privately by bill of divorce We finde not that Jacob put away his wife or handmaid which was a secondary wife whom Reuben had abused And Joseph in his ignorance suspecting his espoused wife to have been an adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1. v. 19. that is a merciful man he would not make her a publick example but thought privately to put her away by bill of divorce Matth. 1.19 Hence take an estimate how merciful the good God is towards the fallen man He took the Jewes he takes us Gentiles to be his Spouse Thy Maker is thine husband Esay 54.5 What Adulterers what Adulteresses have we been yea yet are we how unchaste how unfaithful to our husband The Lord aggravates this great sin Ezech. 16. Jer. 3.2 Lift up thine eyes to the High-places and see where thou hast not been lien with c. See Chap. 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith Esay 50.1 Where is the bill of your mothers divorcement And though a man having put away his wife he must not receive her yet return to me saith the Lord Jer. 3. How justly therefore are they to be blamed who cause divorcement and separation between man and wife Such I mean who make unequal mariages either between themselves or their children or other relations These while they intend to lay a lasting foundation of love friendship and union between persons and families even these unwittingly are the cause of greatest breach dissention and disagreement What else shall we judge of those who make mariages only out of wordly respects as wealth honour or high place without any consideration of that which ought first of all to be lookt into the fear and love of God and Christian education adorning it As also that due sympathy and harmony of nature mutually inclining disposing and uniting the mindes and hearts and making them in a sort one For where these bonds are wanting though nothing else be wanting of wordly interest as honour wealth places of dignity and what ever else can be wished yet contracts and unions made between some parties so unequally yoked together ordinarily incense and kindle dissensious and differences between themselves and all in relation unto them The tying together of Sampsons Foxes set all on fire This must needs be the very worst divorcement of all other when their mindes and hearts are opposite and contrary one to other yet by bonds of matrimony they are obliged and bound to maintain a bodily presence one with other Let covetous proud and ambitious parents think seriously of this who ingage their children in perpetual bonds of unequal mariages to begin a kinde of hell upon earth which without Gods great mercy will never have an end Surely such mariages were never made in heaven They say that mariage is a civil ordinance and therefore the power of contracting it hath been devolved from the minister to the civil Magistrate though S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Ephes 5..32 But such mariages as these are can scarce be termed civil and therefore indeed they are more fit to be published among the rable in the market-place then among the Saints in that which according to the new reformation of words is called the meeting place Mystice There is a lawful and necessary divorcement to be made between us and our sinful thoughts which spiritually are signified by a wife Thus Eve and the Thoughts are compared 2 Cor. 11.2 3. These are the femal part of the man as the life is the male And these are adjoyned to the male even to the life as a meet help unto it Howbeit if she prove unquiet if she be a Skold such are the false-accusing thoughts if she be vain and idle of such the Apostle speaks 1 Tim. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only idle but tatlers also and busiebodies if she be a Slut unclean thoughts its the Wisemans advise Cut her off from thy flesh and let her go Ecclus 25.26 The Lord though he hate putting away Malac. 2.16 yet he reproves us that we admit such idle Huzzies into our bosoms Jer. 4. v. 14. How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in thee Jer. 4.14 Of this Moses may be understood in the place before us Deut. 24.1 If the husband finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuditatem verbi the nakedness or uncleanness of the word What is the uncleanness of the word There is a pure and holy word The Commandement of the Lord is pure Psalm 19.8 There is a word also of Belial saith the Wiseman even the word of Antichrist which opposeth

word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies other and also after implying that the other god is after Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and only true God So that the other gods are whatsoever the heart of man turns unto obeyes and is driven unto when it turns from and obeyes not but is driven from the only true God 2. The word To worship hath diverse words answering to it in the Hebrew as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow down the head especially with some other part of the body 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow the knee 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prostrate and cast down the whole body which comprehends the other two and this last is here used The Scripture is full of the expressions of honour and reverence which of old were and yet are usual in the East parts of the World But as there are other inward Idols and false gods whereof the outward were types and figures So are there also inward and spiritual false worships of these inward false deities represented by those outward The Lord our God will be known trusted remembred loved feared obeyed and honoured alone The Lord being now about to send his people to Chaldea whither he had already sent some of them furnishes them with an answer to those who should tempt them to worship other gods Jer. 10.11 The gods who have not made the Heavens and the Earth they shall perish from the Earth and from under these Heavens This is written in the Chaldee and this only of all the Prophesie of Jeremiah Which therefore the Chald. Paraph. saith was a Copy of the Epistle which Jeremiah wrote into Babylon that the Jews if tempted to worship their gods might speak to them in their own language The gods that neither can give rain from Heaven nor cause the fruit to grow out of the Earth they and their worshippers shall perish from the Earth and from under these Heavens Note hence the vast dominion sole soveraignty of the true God He is Lord Paramount he loveth not he will not have any Corrival Faith Fear Love Honour Hope these things are the inward worship of God and are to be given unto him What is the true separation which the Lord our God requires of us 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods Gen. 39. 2 Cor. 6. See a vast difference between the worshippers of the one and only God and the servants of other gods The Rich mans Wealth his Mammon is taken away c. he despairs and dies as Aristotle saith Despair is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murder and worldly sorrow causeth death The Honourable man hath lost his Honour God staines the pride of all glory and brings into contempt all the honourable of the Earth Esay 23.9 The dishonoured man sinks in desparation and is lost The fulness of bread is taken from the Glutton and his god and he are both lost The Wine is taken from the Drunkard Joel 1.5 Awake ye Drunkards and weep and houl all ye drinkers of wine because of the Wine for it is cut off from your mouth The Amaretto the lascivious Letcher the poor forsaken Whore she mourns and weeps Alas there 's no more hire So ye finde the women Ezech. 8.14 There sate at the North-gate Women weeping for Tammuz that is for Adonis as the Latin Fathers commonly understand it or as others Osiris for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their pleasure and voluptuousness their belly which is their god they have not wherewith to worship it And there is great reason for it That which all these had for their god is now taken away The heart cannot be removed from what it extreamly loved without grief yea great grief Ye have taken away my gods and what have I more Judges 18.24 Micha had a house of gods which the Tribe of Dan took away When the judgements of the jealous God are in the land and upon all our gods as he executed judgement upon the gods of the land of Egypt when the Danites the judgements of God plunder us of all our gods is it not time high time to have a God that cannot be taken away from us Such an only God have the true worshippers Esay 5.13.17 When the false gods and their worshippers are removed then shall the Lambs the innocent blameless ones feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Word Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen 2 Kings 25.12 Zeph. 3.11 Mal. 3.18 with 4.1 2. Those who have more gods then the one and only God are hence justly reproved of this great sin whereof were and are guilty both Romani and Romanenses the older and later Rome 1. This lost the old Romans the knowledge and faith of Jesus Christ the true God They would have acknowledged him such but they understood he would be worshipped alone and they were loth to part with all their false gods for one and so they lost him Their case was much to be lamented but is not thine the same Alas beloved this is Malum epidemicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common evil to the Gentiles to the Papists to the Protestants any thoughts wills affections actions works due to God and aliened from God unto the Creature makes a man a worshipper of another God Give me children or else I die saith Rachel to Jacob whereupon Jacobs anger was kindled Am I saith he in Gods stead who who hath withheld from thee the fruit of thy womb Gen. 30.12 Am I a God to kill and make alive that I should cure Naaman of his leprosie so Joram said having rent his clothes 2 Kings 5.7 So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them Acts 14.14 The Apostle tells us that all things befell the antient people in types and figures and were written for our example And therefore it is more then probable that we may finde the same false gods among us We condemn Salomon for worshipping Ashteroth and Baalim Even to this day we worship Ashteroth the goddess of the Zidonians 1 Kings 11. and that with as much solemnity as ever that is wealth and riches we worship Mammon And though our Lord hath told us that we cannot yet we will serve God and Mammon together We worship many Baalims that is Lordliness and Domineering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be many Masters This was the pride of the Clergie heretofore Truly pride or any other sin in the Minister is most abominable They had many Titles of Honour but we Clergie and Lay Priests and People can be as proud as they without any titles of honour and like the Cynik tread down Plato's pride with greater pride of our own We have our Baal Perazim the god of Divisions and therefore the Lord threatens to deal with us in this time of the overflowing

death Others will have not only the sin but the guilt also and punishment of sin here to be understood So Aquinas Lastly others will have concupiscence to be meant here which is called according to the Apostle Peccatum peccans Rom. 7.13.17 so S. Augustine Where ever there is such difference in opinion it s very likely the truth is hid and not certainly known And truly they have much ado to make any of these agree with the business in hand 2. What is it to have no sin what else but either to deny that they have committed sin as our Apostle varies the phrase ver 10. If we say we have not sinned Or to deny that they are the cause of the sin committed but either God himself that he made them so or that he is the Author of sin a vain imagination Psal 21.11 or they lay the blame upon nature but falso de natura sua conqueritur humanum genus mankinde falsely complains of their nature saith one of the Antients Or upon the Devil but he can make no man to sin unless he be willing of himself Or upon the Heavens but they act not upon the soul or will which is the original of sin But almost all make Adam the Archplagiary who hath brought us all into bondage If this were true how could the Apostle charge the Romans that they had yielded their members servants to uncleanness and to iniquity Rom. 6.19 It remains therefore that the man hath none to accuse of his sin but himself 3. But the main doubt is yet behinde who are here to be understood by we in the Text Or first rather who are not here to be understood surely not the Apostle S. John nor his fellow Apostles Why They saw God and Christ v. 1.3 which without holiness cannot be Hebr. 12.14 Yea which cannot be without purity of heart Matth. 5.8 For sin and darkness blindes the eyes of sinners and disobedient men Therefore had S. John and his fellow Apostles been of this number who are here comprehended under we in the text they had not seen God as he saith expresly they had 2. S. John and his fellow Apostles had fellowship with God and Christ which they who sin cannot have For what communion hath light with darkness 2 Cor. 6.14 Yea this he himself disclaims v. 6. If we say we have fellowship with him and walk in darkness we lye and do not the truth 3. As he is so are we in this world saith S. John of himself and fellow Apostles 1 John 4.17 But assuredly God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all sinne and therefore they by and through him 4. But can it be more plain you 'l say S. John saith If we say we have no sin we deceive our selves c. Take the words in their latitude yet they take not away the possibility of not sinning But come we to enquire who are here meant by we when the Apostle saith if we say we have no sin c. The speech is directed expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the little children 1 John 2.1 But if we say so saith S. John who had communion with the Father and with his Son Jesus Christ It is true But we is taken sometimes Collectivè as including all and every one sometime Hortativè with exception of some according to that figure which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when he who teacheth reproves exhorts c. puts himself into the number of those whom he teaches reproves exhorts c. And so it is taken here Is it not ordinary for Masters of families Tutours or other Governours to speak thus to those under their charge we must leave off this drunkenness this gluttony this idleness c. though the Governours themselves be not guilty of any of these sins It is true you 'l say But does the Scripture speak so you shall judge What think you of S. James Chap. 3.9 With the tongue saith he we bless God and therewithal curse we men What think you Did S. James an Apostle of singular and eminent piety did he curse men If ye doubt of S. James what think you of Nehemiah His example I doubt not will satisfie any reasonable man Nehem. 5.10 I pray you saith he let us leave off this usury Did Nehemiah think you burden the poor people with usury Will you hear him speak for himself v. 7.8 I was very angry when I heard the peoples cry and their words Nehem. 5. v. 7. and I thought in my minde or my heart took counsel in me and I rebuked the Princes c. And I said we according to our ability have redeemed our brethren the Jewes which were sold unto the Heathen will you sell them again I pray you saith he let us leave off this usury or remit this burden Nehemiah useth the same figure Chap. 13.23 27. But cannot this speech be true of S. John and his fellow Apostles in any sense Yes no doubt in some sense it may be spoken truly by S. John and all the holy Apostles and most eminent Saints of God that if they say they have no sin they deceive themselves c. when we understand having sin largely For there is no doubt but S. John and the rest of the holy Apostles and best Saints of God had sinned sometime in the whole course of their life For the Apostle speaks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All have sinned and are come short of the glory of God Rom. 3.23 Nor do I doubt but the words may so be here understood And therefore what he saith in the text If we say we have no sin c. he varies and explains what he means v. 10. if we say we have not sinned we make him a lyar c. But to say as some have done that the most holy men and women that ever were or are sin in every thing they do or think or speak and that daily and hourly is an assertion most false and ridiculous and most derogatory from the power of Gods holy Spirit in them nor can it be proved by any divine testimony in the holy Word of God It were a strange madness that admitted of no Lucidū inter vallū A strange sinful life and that in the Saints of God that in no part of time they shall be without sin How then I marvail do they come to be Saints Sure I am it s said of Job in all this Job sinned not and again in all this Job sinned not c. To say nothing of Abraham Isaac Jacob Joseph David Josiah Zachary and Elizabeth c. What reason is there that almost universally both the antient and later Writers out of this place especially plead in good earnest for sin and say that it is impossible but that we must have sin Yea there is a Canon in Concilio Milevitano that concludes down-right from this place That we must have sin Yea and whereas Tertullian and after him Carthusian

in perfection walketh surely but he that perverteth his wayes shall be known V. 29. The way of the Lord is strength to the upright Heb. to the perfect Prov. 11.3 The integrity Heb. the perfection of the upright shall guide them V. 5. The righteousness of the perfect shall direct his way c. V. 20. They that are of a froward heart are an abomination to the Lord but such as are upright Heb. perfect in their way are his delight Prov. 13.6 Righteousness keepeth the upright Heb. the perfect in the way but wickedness overthroweth the sinner 19. Prov. 19.1 Better is the poor that walketh in his integrity Heb. in his perfection then he that is perverse in his lips and is a fool Prov. 20.7 The just man walketh in his integrity Heb. in his perfection his children are blessed after him Prov. 28.6 Better is the poor that walketh in his uprightness Heb. perfection then he that is perverse in his wayes though he be rich V. 7. Whoso keepeth the Law is a wise son but he that is a companion of riotous men shameth his father V. 10. Whoso causeth the righteous to go astray in an evil way he shall fall himself into his own pit but the upright Heb. the perfect shall have good things in possession V. 18. Whoso walketh uprightly Heb. perfectly shall be saved but he c. Prov. 29.10 The blood-thirsty hate the upright Heb. the perfect but the just seek his soul Cant. 4.7 Thou art all fair my love there is no spot in thee Cant. 5.2 I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled Heb. my perfect one Cant. 6.9 My dove my undefiled Heb. my perfect one is but one she is the only one of her mother she is the choice one of her that bare her the daughters saw her and blossed her yea the Queens and the Concubines and they praised her Esay 24.23 Then the Moon shall be confounded and the Sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his antients gloriously Esay 26.3 Thou wilt keep him in perfect peace whose minde is staid on thee because he trusteth in thee Esay 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight V. 17. Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behinde thy back Jer. 15.19 If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the pretious from the vile thou shalt be as my mouth let them return unto thee but return not thou unto them Jer. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgressed against me Jer. 35. See the whole Chapter Ezech. 36.33 Thus saith the Lord God in the day that I have cleansed you from all your iniquities I also will cause you to dwell in the Cities and the wasts shall be builded 35. And they shall say this land that was desolate is become like the garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited Hos 14.8 Ephraim shall say what have I to do any more with Idols Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Heb. Perfectly Mich. 7.19 He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Malach. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements 2 Esdras 39 40. Which are departed from the shadow of the world have received glorious garments of the Lord. 40. Take thy number O Sion and shut up those of thine that are clothed in white which have fulfilled the law of the Lord. Chap. 6.25 26 27 28. Whosoever remaineth from all these that I have told thee shall escape and see my salvation and the end of your world And the men that are received shall see it who have not tasted death from their birth and the heart of the inhabitants shall be changed and turned into another meaning For evil shall be put out and deceit shall be quenched As for faith it shall flourish corruption shall be overcome and the truth which hath been so long without fruit shall be declared Tob. 4.21 And fear not my son that we are made poor for thou hast much wealth if thou fear God and depart from all sin and do that which is pleasing in his sight Chap. 51. Tobias then answered and said Father I will do all things which thou hast commanded me Chap. 12.9 For almes doth deliver from death and shall purge away all sin Those that exercise almes and righteousness shall be filled with life Wisd 1.4 For into a malitious soul wisdom shall not enter nor dwel in the body that is subject to sin Chap. 4.13 He being made perfect in a short time fulfilled a long time 16. Thus the righteous that is dead shall condemn the ungodly which are living and youth that is soon perfected the many years and old age of the unrighteous Chap. 15.2 3. For if wee sinne wee are thine knowing thy power but we will not sin knowing that we are counted thine For to know thee is perfect righteousness yea to know thy power is the root of immortality Ecclus 13.24 Riches are good to him that hath no sin and poverty is evil in the mouth of the ungodly Chap. 38.10 Leave off from sin and order thy hands aright and cleanss thy heart from all wickedness Chap. 44.17 Noah was found perfect and righteous in the time of weath c. 2 Mac. 12.42 Besides that noble Judas exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sin of those that were slain Matth. 3.12 Whose fan is in his hand and he shall throughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 15. For thus it becometh us to fulfil all righteousness Matth. 5.18 19 20. For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do teach them the same shall be called great in the kingdom of heaven For I say unto you that except your