and heir The Lord secures Abraham that his servant shall not be his heir no but one that shall come forth out of thine own bowells saith he Esay 9.6 So the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word shall be thy strength Gen. 15.1 even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which was in the beginning We have in the words 1. Gods promise unto Abram of a numerous and godly seed 2. Abrams belief of that promise 3. Gods acceptance of that belief 1. The promise is of a numerous posterity illustrated and confirmed by a signe à parium collatione by comparison thus As thou canst not number the stars of light in the fair heavens so neither canst thou number thy godly seed which promise Abram believes We may resolve all these into the following divine Truths 1. God brought Abram forth 2. He shewed him the heaven and Stars in it 3. He brought Abram forth and so shewed him the heaven and the Stars and bids him try if he can number them 4. He promised that his seed should be so 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness First God brought Abraham forth and why did God bring Abram forth â— that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house out of which the Lord brought Abram He had made him a promise of a son and heir now he gives him an ocular demonstration and assurance not only of a seed a child but of a multitude a great number of children Why did the Lord bring Abram forth and shew him the heaven and Stars Abram was by birth a Caldean and that people was much addicted to Astronomy and Astrologie so that the Caldean and Astrologer was taken for one and the same And Abram is reputed by the Antients to have been extream well seen in those Sciences Orpheus in Clemens Alex. speaking of God saith he is invisible but that he made himself known to Abram the Chaldean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the way of the Stars their motions Matth. 14.19 Mark 7.34 Iohn 17.1 their settings and their risings Besides we cannot but conceive that Abrams pious soul looked toward the heaven to pray and blesse God as our Lord Jesus did Obs 1. It was a night vision Dan. 2.19 and 7.2 Acts 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrys. read the words then onely the Stars are seen and then the Lord reveales secrets to his Saints The Antients observed that time as the fittest for contemplation And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 33.14.15 29 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu observed it as the most seasonable time for divine dâ—eames I wish therefore that good men were as not too scrupulous about every dream so not too negligent of all Obs 2. Our father Abramâ— absolute obedience unto Gods guidance and direction Esay 41.2 the Lord called him out of his countrey into a land that he should shew him and there leads him from place to place and here called him forth And the righteous man alwayes followed Gods footsteps 1 Pet. 2.21 22 Rom. 8.1 The Lord hath also called us unto his foot and given his Spirit after which we ought to walk and provided Abram as a way-guide before us O ye children of Abram Eamus nos faciamus similiter let us go and do like wise There are two guides which offer themselves unto us the Flesh and the Spirit Gal. 5.17 Gal. 5.1 Rom. 4.12 Rom. 8.14 It concerns us extream nearly whether of the two we follow for as many as are led by the Spirit they are the sons of God And therefore one of the Ancients reports Gods speech to Abram thus Away with thy Astrologie according to the principles of which thou seest in the Stars that thy wife being barren and old and thy self also thou shalt have no issue Believe in him who made the Heaven and the Stars Iob 9.9 and 38.31 and it is his peculiar Obs 3. The Lords gracious condescent he vouchsafes to stoop our apprehensions and comes home to us and takes us at and by our imployments professions and callings he takes Abram an Astronomer and Astrologer at the Stars the Fishermen at their Nets c. God brought Abram forth Whence out of his Tent. A Tent is Symbolum carnis a type or figure of the flesh wherein Abram and we all dwell or sojourn rather for a time yea so Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 The word was made flesh and took up his Tent in us The Lord brought Abram forth that is Extra carnem aut terminos naturalis ordinis out of the flesh or out of and above the rank and order of meer nature by the guidance of the Spirit as our Lord was lead by it Matth 4 1. Ezech. 8.3 2 Cor. 12.2 3. And the Apostle Whether in the body or out of the body he knew not Axiom 2. The Lord brought Abram forth and shewed him the heaven and the stars The Lord bids Abram look towards heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Abram directs Abram and his children upward heaven-ward God-ward Not that there is any great piety in looking toward the material heaven or the stars in it The Angels rebuked the Apostles for so doing Why gaze ye up into heaven Though a great Leader directed his Disciples to look alwayes toward heaven as he himself was wont to do And another being sick of a Feaver contrary to the Physitians advice would needs lye on his back that he might look heavenward And another stood many years upon one leg looking up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to what purpose The Heaven of heavens cannot contain him Wherefore we must know that heaven is not only that materiall and visible body well known by that name but God himself in Scripture is often called and known by the name of heaven So that the true heaven is not locally above For heavenly things the things of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 that is spirituall which things above are not to be understood in regard of place and posture For so we conceive that heaven is above whereas indeed hell is above in pride and high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is high in men is an abomination in the sight of God Luke 16.15 Men conceive that hell is beneath but heaven is indeed beneath in humility lowliness and meekeness For surely as where the King is the Court is so where God is Psal 138.6 heaven is and that 's with the humble and lowly 3. Axiom He bids Abram try if he can number them these words may be considered 1. either in themselves or 2. as the protasis of the
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
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 â—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
consecration of holy persons unto God although they abstained not exactly from those things Thus the Rechabites who abstained from Wine Jer. 35. are accounted Nazarites by Suidas whether they abstained from the other two it appears not Nor could Samson exactly observe that prohibition not to come at a dead body when he made so many slaughters among the Philistines heaps upon heaps So that in a large sense we may say of all devout persons who renounce the world and the lusts thereof and wholly devote and consecrate themselves unto God that they are spiritual Nazarites Such an one was Jeremy and John Baptist and Joseph who long before them both and before the institution of the ceremonial separation was called a Nazarite as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism To forsake the Devil and all his works the vain pomps and glory of the world with all covetous desires of the same the carnal desires of the flesh so as not to follow or be lead by them he who performs this vow and every Christian soul is obliged so to do he may well be accounted a spiritual Nazarite 2. What we turn to separate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes and implyes adjoyning For the separation is properly from something And therefore he who is here said to separate himself unto the Lord he ver 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned and to dedicate and apply himself unto the Lord. For 1. Eccles 10. v. 19. Whereas Wine is a figure of earthly delight and joy as being that which rejoyceth the life or the living saith Solomon Eccles 10.19 The will of the Lord is that all the joy and delight of our souls should not run out unto any of the creatures but should be wholly centred in his love which is better then Wine Cant. 1.2 2. And whereas much pride and vanity is discovered in shaving and crisping and curling and triming and powdring the hair the chaste and modest Spouse of Christ hath power and glory on her head and thereby professeth her subjection to her Lord and Husband 1 Cor. 11.10 15. 3. And because our natural affections loves desires are carried forth to our relations as our Parents Fathers and Mothers or Brethren and Sisters the Lord will that these affections be all called home and placed and fixed on himself There is great reason that the Nazarite be separated and holy unto the Lord because he is holy So he declares himself Lev. 11. And so the Seraphim proclaim him Esay 6.3 Holy holy holy Lord God of hosts Esay 6. v. 3. The fulness of the earth is his glory So it is in Hebrew Accordingly the four living creatures Revel 4.8 which our Translators call Beasts Revel 4. v. 8. whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is well known to be common to men and Beasts and one of them had the face as of a man They have no rest day and night saying Holy holy holy Lord God Almighty which was and is and is to come And it is the end of the pure religion and undefiled to render us like unto our God as he requires Levit. 11.44 1 Pet. 1.15 16. Like unto Jesus Christ Hebr. 7.26 who was holy harmless undefiled separate from sinners Observe from hence the wonderful exactness and strictness of the true Nazarite That 's implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mirificabit He wonderfully separates himself unto the Lord from all pollutions of the creatures He is a man to be wondred at by the dissolute world who think it strange that he rusheth not with them into the same confusion of luxury 1 Pet. 4.4 The Pharisees sect was of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict 1 Pet. 4. v. 4. There were three sects of the Jewes when our Lord appeared in the flesh as also before the Saducees the Esseni or Assideans and the Pharisees The sect of the Nazarens so the Christians were called Acts 24.5 that was more exact more strict then that of the Pharisees and so far beyond all the rest Our Lord Jesus the Author and subject of the Christian rule he assures his Disciples that except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven Matth. 5.20 And his Apostle tels us that whosoever names the Name of our Lord Jesus Christ must depart from iniquity 2 Tim. 2.10 This may justly reprove too many pretending Christians who separate themselves but neither to the Lord nor from their sin but separate themselves one from another and that under pretence of purity The Wiseman tels us of such a generation pure in their own eyes yet are not cleansed from their own dung Prov. 30.12 Prov. 30. v. 12. And the Prophet brings them in saying Stand by thy self come not neer to me for I am holier than thou Esay 65.5 Alas what benefit is it unto us that we are separated from unrighteous men while we are one with unrighteousness that we are divided from idolaters when we yet are joyned unto idols Hos 4.17 even those in our own hearts Ezech. 4. Of such as these S. Jude speaks ver 19. That though they were most lewd and wicked persons these are they saith he who separate themselves sensual not having the Spirit Separate unto Wine and strong drink Counter-Nazarites Of such as these the Lord saith that he will separate them unto evil Deut. 29.21 2. The Nazarite must not come at a dead Body What is here turnd a dead body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies indeed properly a dead soul So much the Translators themselves confess where they put a man or body in the text they say in the margent that in the Hebrew it is soul Thus Exod. 12.16 that which every man must eat marg soul Levit. 4.27 If any man of the common people sin through ignorance marg any soul And 11.43 ye shall not make your selves abominable by any creeping thing marg your souls Numb 19.11 He that toucheth any dead body of a man the words we have here in consideration are a dead soul And in many other places 2. The Nazarite must not come at a dead body What Not at a dead body That 's an hard saying How then shall we bury our dead which hath been and is held a good work by all but Cynical men This consideration will force us upon a spiritual sense and make us understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies the soul To come at a dead soul is here in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non veniet he shall not come Hierom turns it well non ingredietur he shall not enter into or come into And so our Translators render the word Numb 27.17 to come in as often elsewhere Object But if
Nor must the Carkase of a Horse or Dog or the like be thrown into a Common rode But what if a dead Mouse be thrown there The answer is De minimis non curat Lex The Law takes no notice of things so small And some out of their Epicurean spirit would perswade us that Non vacat exiguis rebus adesse Jovi that God is not at leisure to heed small matters Under which pretence they plead for their infirmities and those of the largest cize and by that name they understand their gross habitual sins But the wise man tells us that he who neglects small things shall fall by little and little Ecclus 19.1 Surely our God neglects not but forbids and punishes even the smallest sins neglected and unrepented of and not forsaken Therefore vers 3. of this Chapter the Lord forbids the Nazarite not only the drinking of Wine and strong drink but also Vinegar of Wine Numb 6. ver 3. and Vinegar of strong drink neither shall he drink any liquor of Grapes c. Howbeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the liquor or juice of Grapes For that was before forbidden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine For what is Wine but the juice or liquor of Grapes if the Wine be made of Grapes For Wine may be made of many other things as Diodorus Siculus writes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barley-wine What then may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifie but water wherein the Grapes have been steeped tinctured and moystened as in some sleight decoction And therefore Arias Montanus renders the word made factionem moystening The Lord here when he would prohibite the Nazarite the use of Wine he forbids all what ever belongs to it And thus some understand the Lord Jesus Mat. 5.33 when he saith swear not at all That he well knowing how frequent swearing and forswearing was among the people and how true it is Qui facilè jurat facilè pejerat He who easily swears easily forswears himself That therefore he might restrain men from that frequent sin of perjury he prohibites what usually leads men thereunto Thus the Lord having given strict charge to Adam that he should not eat of the forbidden fruit Adam gives charge to Eve that she should not touch it as we charge our children not to come neer the well And thus the wise man gives charge to his children Prov. 4.14 15. Enter not into the path of the wicked go not in the way of evil men avoid it pass not by it turn from it and pass away And the wise men of the Jews perswaded the Nazarites that they might the better observe their vows not to go into the Vineyards This no doubt is a great error in the sons of men they fear lest they should commit some great sins and regard not the less sins which insensibly dispose them to the committing of the greatest And therefore the Scripture warns us that we take great heed of the little sins A little leaven leavens the whole lump Gal. 5.9 And he who keeps the whole Law and offendeth in one point is guilty of all Jam. 2.10 O take heed lest any root of bitterness springing up trouble you and thereby many be defiled Heb. 12.15 Whence it appears that the will of the Lord is our sanctification in modico in magno our whole our thorow obedience For in this vow of a Nazarite was prefigured unto us the state of perfection such as was held forth unto us in the High Priest on whose forehead was the golden plate with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness unto the Lord or The Holiness of the Lord Exod. 28.39 This type was really and in the Truth fulfilled in Christ the true Nazarite the true High Priest The same perfect life is held forth unto all and required of all who are Christs What else means the Apostle 2 Cor. 6.17 where he saith Come out from among them which is also the Prophets invitation and call unto us to come forth out of the confused spiritual Babel And be ye separate be true Nazarites separate your selves unto the Lord. Touch no unclean thing come not at any dead soul Be not so endeared unto Father or Mother or Brother or Sister when they are dead in trespasses and sins as to be defiled for them Though the Priest of the second order might be defiled the true Nazarites who are made like unto the great High Priest as he might not be defiled no not for his Father or for his Mother Levit. 21.10.11 So neither ought we out of natural endeerment or indulgence to be spiritually polluted no not for our Fathers and Mothers Forasmuch as Christ hath suffered in the flesh arm your selves with the same suffering minde For he who hath suffered in the flesh hath ceased from sin He who doth the will of my Father which is in heaven he is now adopted into the Divine linage he shall be my Mother and Sister and Brother Mat. 12.50 And God the Father speaks unto such Nazarites who separate themselves to the Lord unto such Levites who in this case say to their Father and to their Mother I have not seen him neither did he acknowledge his brethren nor do they acknowledge their children for they have observed Gods word and kept his Covenant Deut. 33.9 Vnto such Levites unto such Nazarites such separated ones he saith Be ye separate own no father nor mother nor brother nor sister upon earth and I will receive you and I will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. Be we exhorted to separate our selves unto the Lord to become true Nazarites that we may obtain the Crown of our God This seems to be the drift of the Apostles exhortation 2 Cor. 6. as I shewed before How shall we obtain this Crown of our God The Nazarite by wearing of his hair professed himself subject unto God as the woman hath power on her head 1 Cor. 7. This subjection is unto the will and law of God and he is in meditation of the law day and night Psal 1. Hereby he is rendred humble contrite and mortified endures temptations and so obtains the Crown of life James 1.12 See how this was prefigured in Esther the invisible and hidden Church Esther 2. She had neither father nor mother v. 7. they were both dead Such a virgin Church as the Psalmist speaks unto Hearken O daughter and consider forsake thine own people and thy fathers house Psal 45. But did she not make her self unclean by her father or her mother when they died No Mordecai took her for his daughter Mordecai who is that Amata contritio bitter contrition A figure of the holy Law which renders us contrite and humble the son of Jair the light Or Mordecai is docens contritionem teaching contrition He becomes the father of Esther or Myrrha contrita Myrrh contrite Myrrh is a principal
each by one place and no more And there are many like Nor were some of these places named so nigh the passage over Jordan where these words were spoken as to specifie it as appears by most of them if we compare them with the Chorographical Tables Yea some words understood of places will hardly prove so as will be manifest unto those who shall well examine them The Chaldee Paraphrast opens the whole business declaring summarily in these few words the Argument of the whole Book of Deuteronomie and the practise of Moses herein conformable unto other Governours of Gods Church For thus he understood and explained this verse as minding and reproving Israel for their sins committed in the places mentioned Thus by These words he understands hard and reprehensory words Moses reproved them saith he because they sinned in the Wilderness and because they tempted God in the Plains over against the Red Sea and in Pharan Where they murmured against Manna And in Hazeroth where they provoked God for flesh And in that they made themselves a golden Calf So he interprets Dizahab which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientia auri whence the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Ubi auri est plurimum where there is much gold And many suppose Dizahab the proper name of a place which is no where else named nor doth Hierom mention it where purposely he treats De locis Hebraicis The Appellative signifies the abuse of their plenty of gold to the making of an Idol Which opinion of the Chald. Par. is so probable that Rabbi Salomon and Munster and others follow it Yea Rupertus was so far perswaded of this that hereby he explains the Lords words Numb 14.22 They have tempted me these ten times to be properly understood and not taken for many as elsewhere Levit. 26.26 Job 19.3 But whether exactly that number of provocations may be found in these words as Ainsworth on Numb 14.22 hath reckoned up just so many I leave to their inquiry who have more leisure Lastly according to this interpretation the Chald. Paraph. brings in Moses now toward his death reproving the sons of Israel as Moses had brought in Israel himself doing the like immediately before his end Gen. 49.1 2 3. 33. In like manner Samuel in his old age sharply rebuked the people 1 Sam. 12. And that great example of all Governours the Lord Jesus Christ whom the Lord raised up like unto Moses He before his asscension into heaven left a severe reproof with his commission to the Apostles Mark 16.14 But let us proceed unto the following words There were eleven dayes journey from Horeb by the way of Mount Seir Deut. 1. v. 2. unto Kadeshbarnea The word journey is not in the Text howbeit the literal sense will bear it well enough The words might well be let loose from the Parenthesis both because they are consentany with the former verse as also because they agree with ver 6 7 Where the Lord commands the people to take their journey from Horeb as they did ver 19. and came to Kadeshbarnea They agree very well with ver 1. and make good proof of that sense which the Chaldee Paraphrast gives of it viz. A Reprehension of the people for their sin There was eleven dayes journey from Horeb the way of Mount Seir unto Kadeshbarnea They had now gone thorow that great and terrible Wilderness and were come to the confines of the promised land v. 19. and that in eleven dayes Whence we may consider that inestimable loss of the unbelieving Israelites who in so short a time had finished so much of their journey and refused through unbelief and disobedience to make further progress toward the holy land Insomuch as what remained of their journey was not finished in less then thirty and eight years which had they been willing and obedient according to the proportion of their journey past might have been accomplished in less then so many dayes Deut. 2.14 Let the Israel of God take notice of this That there intercede eleven dayes or legal lights between Mount Horeb the Sword and terrour and killing letter of the Law and Kadeshbarnea the moveable or mutable holiness of the child and that in compasing Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seir that formidable doctrine which causeth horripilation and makes the hair stand on end through fear Besides the number Undenarius eleven is of ill omen as being that which is called in the Interlineary Gloss Numerus transgressionis the number of transgression since the mysteries of it for the most part bode somewhat that 's evil It is S. Augustins observation lib. 15. de Civit. Dei cap. 20. That the tenth generation of those who built up the City of God ended in Noah But Cain who was the builder of the Devils City he had eleven in his posterity before the flood Quoniam lex denario numero praedicatur unde est memorabilis ille decalogus profectò numerus undenarius quoniam transgreditur denarium transgressionem legis ac per hoc peccatum significat Because the Law is delivered in the number of ten whence that Decalogue is memorable surely the number Eleven because it transgresseth or goes beyond the denary or number of Ten it signifies a transgression of the Law and thereby Sin The same Father gives further instance of eleven Curtains Vndecim vela Cilicina In Cilicio recordatio est peccati propter haedos ad sinistram futuros quòd confitentes in Cilicio prosternimur Progenies ergo Adam per Cain scelerationem undenario numero finitur quo peccatum significatur Eleven Curtains of Goats hair or Sackcloth In Goats-hair is the remembrance of Sin by reason of the Goats which are to be at the left hand Because when we confess in Sackcloth we are humbled or cast down Therefore the Progenie of Adam by the wickedness of Cain is finished in the number of eleven whereby Sin is signified And this number falling short of twelve is that notable number of the twelve Patriarchs and Apostles as there were eleven children of Ham before the flood sons of Canaan Gen. 10.15 18. In undenario fuerunt Apostoli tempore passionis quando defecerunt à fide The Apostles were in the number Eleven in the time of the Passion when they fell from the faith saith S. Bernard And as the number eleven is ominous in regard of the sin so likewise is it unlucky in respect of the punishment For the like number of dreadful Epithites we meet withal noting the day of the Lord most terrible unto sinful men Zephan 1.15 16. Where we have a description of the day of the Lord by Eleven adjuncts and circumstances of it which render that day most formidable and terrible For it s called a day of wrath and that day brings forth Twins and every one of them speaks terrour and affrightment and imports an abhorrency unto our nature How
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein
actions from within whether they be words or deeds Thus the true knowledge and wisdom which is the ground of revelation is affective and experimental and effective Whence it is that knowledge and wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of knowledge the Lord speaks to Jehoiakim did not the father do judgement and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Jer. 22.15 16. Such is not the knowledge and revelation of flesh and blood it s not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or as Leaden Pipes they convey and derive the water of life thorow them to others but drink not of it So Poasts and Curriers carry mysteries of State but are not privy to them and as the Kohathites bare the secret holy things yet saw them not Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the kingdom of God the Pen of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremy Chap. 8.9 Yea though what they said was true yet as they said it it was not true For though they say the Lord liveth they swear falsly saith the same Prophet Jer. 5.1 2. And therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity For no man can say that Jesus is the Lord but from the holy Ghost 1 Cor. 12.3 Thus did S. John That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life That which we have seen and beard declare we unto you Since therefore what speculative knowledge of divine mysteries wicked men have doth not make them good since their sight and discovery of them extendeth not unto the true end nor proceeds from the true beginning they may be truly said to know and not to know to see and not to see to hear and not to hear which in Gods true estimate is not at all to hear see or know them The Kohathites bare those holy things which they must neither touch nor see Is not this the condition of many at this day who as S. Paul saith desire to be teachers of the Law and understand not what they say nor whereof they affirm 1 Tim. 1.7 Nay do not many teach the Gospel and preach Christ born crucified dead buried risen ascending into heaven c. yet understand no more then the bare letter of all these articles of faith what understand they more of Christ then the dull Kobathites did of the holy things which they carried yet neither toucht nor saw them For what else is the letter covering the spirit to these then the many coverings of the holy things to the Kohathites They have no spiritual no tactual no experimental knowledge of the things they speak of The spiritual the tactual the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles they had heard and seen and handled of the word of life 1 John 1.1 How shall we come to see and know the boliness and holy things of our God Surely this comes not to pass by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any sagacity or curious inquisition of our own We cannot know the holiness and holy things unless the holy one himself teach them and reveal them to us And this he will do in his due time if we do not hoodwink our selves with the black vailes on our mindes and hearts For since there is nothing covered that shall not be revealed nor hid that shall not be made known surely it is not the will of God that his holiness of holinesses should alwayes be concealed nor from all men since the Priests saw them And so shall we if we be Priests unto our God if we sore not up too high if we intrude not hastily into the things that we have not seen if we exercise not our selves in things that are too high for us if we behave our selves and quiet our souls as children weaned from their mothers womb Psal 131.1 2. If we climb not up into Gods house some other way but can be very well content to enter in by the door and sit down in the lowest room For every Teacher of Mysteries how much more the great Mystagogus the great dispenser of his secrets he requires belief and humility in all those whom he teacheth Oportet discentem credere the Disciple must believe and humble himself to be taught For so all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who have been taught of God have abased themselves and humbled themselves before him Esay 6.5 Wo is me for I am undone because I am a man of unclean lips c. This humiliation made way for his purging and illumination which follow in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread c. And Saul must be first cast down and humbled and then directed to Ananias that is as Johannes the grace of God and then immediately taught of God For with the lowly there is wisdom Prov. 11.2 Psal 119. ver 141. And therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy lawes yet is a most absurd and destructive supplement The words sound thus I being little and despised have not forgotten thy precepts Littleness and despicableness are no repugnancy to the learning of Gods lawes That note of diversity without doubt were far better left out and if any supplement be needful the words make a good sense without any a rational and illative were more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts So our Lord saith to his Father Matth. 11.25 Thou hast hidden these things from the wise and prudent and hast revealed them unto babes humble ones and little ones Such as these God the Father teacheth The Prophet Esay 30.20 speaks thus to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Teachers shall not be far from thee but thine eyes shall see thy Teachers The word is in the form plural but rendred most what in the singular noting the Unity in Trinity But that it is to be understood of God the great Teacher the next words prove Thine ears shall hear a word behinde thee c. So God the Father speaks to his Disciples Esay 8.16
scourge as he dealt in Mount Perazim Esay 28. We have our Baal Berith Judges 9.4 the god of the Covenant making indeed a god of some part of it and neglecting that principal part of it That God should be one and his Name one Zach. 14. We have our Belial that is disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absque jugo without yoke and though the Apostle tells us there is no agreement between Christ and Belial yet we are resolved to make them agree 2 Cor. 6.15 We worship Chemosh the god of the Moabites and serve him together with the true and only God Chemosh is Quasi palpans Flattery which is judged to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.13 which the Scholiast on Aristophanes tells us was a Tavern-deity and wont to be worshipped with drinking after Supper Night-meetings I may call them the Clubbing when men supple one another with Wine flatter one another into good bargains This is a compendious way of worshipping Mammon Ashteroth Bacchus and Chemosh all at once We worship Dagon the god of Gluttony and fulness of bread and abundance of idleness the Philistines god Potu cadentes tipling till they reel as S. Hierom interprets the Philistins For Bacchus and Ceres will be worshipped together Whose god is their belly Phil. 3. we will have the Ark of the only God and Dagon stand together We worship Mauzzim which we render the god of the Forces Dan. 11.38 And least any order of men should be exempt from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we worship Mercury and have gotten many Mercuries gods of words 1 Cor. 2.4 We have Nebo when the Prophets set themselves up for gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet calls it I say nothing to those ugly deities Baal-Phegor Beelzebul Priapus which yet are worshipped among us These are not conjectures and allusions but reality and truth For do we think our God is more offended with the title of those false gods or the worship of them in spirit and truth with the names or the things themselves He himself suffers the names of these and many more false gods in holy Scripture but he abhors abominates the service of them the having of those other gods We have them for our gods and Corrivals with the only true God and yet think our selves guiltless because we abhor the names only While we fall short of the end of our creation the glory of God it is by reason of some false god or other whom we have in our heart so much the Apostle implyes Rom. 3.23 All have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come short or after the glory of God So that there is beside that gross outward idolatry one more subtil spiritual and inward Such are those Idols or Images imagined and conceived in opinion such as the Leaders and Image-makers of every several Sect have graven set up and chosen to hold and propound to their followers to be worshipped There are many of this kinde They have found out many inventions Eccles 7. ult For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer Satan obtruded upon men an inward kinde of idolatry more subtil and refined For after the Synagoga magna had quite discountenanced outward Idols calling Baal Bosheth Bethel Bethaven Beelzebub Beelzebul c. Instead of these the Elders of the Jews chose other Images Mark 7.1 7. And such as these are many Idols of later time which men of several opinions imagine and engrave and set up above all the rest to be adored As among the Philosophers Aliquid magni est in unaquaque Secta saith Mirandula some great thing there is in every Sect so among Christians to single out some tenent or other and cry up that and if that can but be in credit it matters not what becomes of all the rest And so zealous men are for the worship every man of his own Idol that every one drawes another to the worship of it and if that cannot be obtained then the bond of charity must be broken Yea if such Idol-makers get power into their hands they force others to the worship of their Idols even with fear of death like Nebuchadnezzar Dan. 3.6 Whoso falls not down and worships shall be cast into the midst of a burning fiery furnace Of this the Prophet Esay 66.5 Your brethren that hate you that cast you out for my names sake say Let the Lord be glorified and think in so doing they do God good service Ier. 50.7 We offend not because they have sinned against the Lord. Our Lord forewarns his Disciples of this and many of them have experienced the truth of it John 16.2 The time cometh that whosoever killeth you he shall think that he offereth a gift unto God The Syriac Interpreter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine service But proceed we to the following Axiom 5. It is possible that Gods people may be so driven away that they may worship and serve other gods The truth of this appears in the words before us as also Deut. 4.19 lest thou lift up thine eyes to the heavens and when thou seest the Sun and the Moon and the Stars the whole host of the heavens Deut. 4. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be driven so our Translators turn the word there to worship them and serve them c. The reason why t is possible that the people of God may be driven to worship and serve other gods may appear from the danger of the other gods To have them endangers the worship of them So the Lord having prohibited other gods Exod. 20.3 and making Idols adds thou shalt not bow down thy self to them nor serve them Ducit enim affectu quodam infirmo rapit infirma corda mortalium formae similitudo c. For the likeness of form wins upon the affections and takes the weak hearts of men 2. Beside there is a proneness by corrupt nature to Idolatry and Superstition as appears by the frequent prohibitions of it and by that care and providence of God towards man in that he hath revealed no bodily image of himself Deut. 4. But how can it be true that the people of God should be driven away from him and so worship other gods 1. God will not 2. The Devil cannot 1. God will not It suits neither with his Wisdom nor with his Justice that he should drive men to that from which by so many Motives and Arguments in his Word he withdrawes them 2. The Devil cannot drive a believer to worship other gods but on the contrary a believer may resist and drive away the Devil Resist the Devil and he will fly from you Whence then is it that the people of God are driven to worship and serve other gods Whence but from the drift and impetuousness of their own