Whatsoever man he be that hath a blemish he shall not approach Levit. 21. Ver. 18.19.20 a blinde man or a lame or he that hath a flat nose or any thing superfluous or a man that is broken footed or broken handed or crook-backt or a Dwarff or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken This Paragraph contains twelve blemishes of the Priests which unqualified them for their service Whereof the Translators most-what give the sense but they proceed not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim which universally were to be wished Otherwise a Paraphrase it may be not a translation What they render that hath a flat nose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat nosed So the Jews Doctors understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom I know not upon what ground turns the word Si parvo si grandi si torto naso if he have a little nose or a great or a wry nose The LXX understood not the word of the Nose at all but turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mancus lame of an hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aure truncatus crop-eared And so the Syriac Nor does the Arabic Version understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nose nor the Samaritan but renders that and the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curtold in the parts or members or over-grown So expresly also the Chald. Paraph. What they turn broken footed or broken handed is word for word in whom is the breaking of a foot or the breaking of an hand What followes Or be scurvy or scabbed The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the abstract which are here turn'd in the concrete The former the Translators turn scurvy whereof mention is again made Deut. 28.27 where Moses having mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they there turn the Itch he adds whereof thou canst not be healed Where first they are not constant to themselves since its evident that what they call the Itch is quite another thing and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ita profunde scabies quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dicitur penetrat variis figuris insignitur c. Si verò tenues acresque serosae humiditates aliis crassioribus succis permiscentur impetigines quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominant suboriuntur quae celerrimè in scabiem lepram neglectae commigrant saith Aegineta lib. 2. de meth med cap. 11. The scab which in the Greek is called Psora pierceth not so deeply viz. as the Lepre whereof he spake before but is marked with divers figures c. But if thin sharpe and serose humours be mixed with more thick matter itches arise which the Greeks call Leichens which being neglected most speedily pass into a Scab and Lepre So he Whence its clear that the Scurvy and the Itch differ 2. Whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be incurable that cannot be meant of the Scurvy or that which the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which diverse remedies are prescribed and used with prosperous success As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn scabbed that rather is impetigo the Itch as Hierom renders the word It hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies apprehendere adhaerere to take or lay hold on and then to cleave unmovably Such is this Itch its incurable and said to be the Egyptian itch which continueth where it layes hold until death So I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab But whereas Arias Montanus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scabies perpetua a perpetual Scab because it lasts till death it makes not so clear and specifical a distinction of this from the former which Vatablus renders Qui habet scabiem aridam mordicantem who hath a dry scab which bites or tickles Philo Judeus so renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither such a Scab as changeth the colour of the skin into a leprosie or spreading so I would turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itches This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kindes the rite and manner of offering them the times prescribed when and place where the divers kindes of expiations and purifications in this Chapter Moses treats concerning the High Priest and inferiour Priests by whom the fore-mentioned ceremonial services were transacted how they ought to be qualified and that most-what negatively From the 16 to the 24 verse the Lord directs Moses and Moses Aaron what manner of persons of his seed in their generations should not approach near to offer the bread of their God There is no doubt but these prohibitions touching the persons of the Priests concerned literally and precisely the sons of Aaron and the Levitical Priesthood and service so long as that lasted as it may appear by two tacite limitations in that he saith Of thy seed and in their generations ver 17. And because all things befel that people in figure 1 Cor. 10.11 it may hence be inferred that defects and superfluities and the deformities which arise from them in those misqualified persons import the like spiritually and inwardly in those who ought to be excluded from the service of God Accordingly integrity of body is required in the Priest saith Philo and having recited the deformities he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he seem to me to be figuratively referred to the perfection of the soul for if the mortal body of the Priest must be so curiously looked into that no ill accident corrupt it how much more ought the immortal soul framed according to the image of the true God So he And whereas Moses told this not only to Aaron and his sons but also to all the sons of Israel ver 24. It seems that this divine law concerns as those who are in the Priests office who teach the people make prayers and supplications and give thanks for them so those also of the people who are spiritually to be made Priests unto God 1 Pet. 2.5 Howbeit although these blemishes excluded the sons of Aaron in their generations and reach not according to the letter unto the Gospel Priesthood yet so far by analogy these prohibitions may extend as to bar deformed persons from the exercise of that holy function and to require decent persons if otherwise fit and qualified to be admitted thereunto yea since there is nothing extant in the Word of God contrary hereunto there is no doubt but they who are in authority may by Ecclesiastical constitution exclude such as by some notable deformity vertually exclude themselves However the reason and equity of this Ceremonial Law may so far prevail even in these times of the Gospel as to disable Parents from choosing and designing such of their children to the
at sixty years yea at sixty three years of age after nine climactericals when old age it self begins to be burden enough Provision was made for the Levite now super-annuated under the Law And did the Lord wholly neglect his Evangelical Levites when their strength faileth them Surely no Liberal maintenance was provided for them whereby their old age might be cherished after their hard duty performed But when the Gospell Levites made the people stumble at Gods Law as impossible to be kept or which amounts to the like not belonging to those under the Gospel when they corrupted the covenant of Levi Mal. 2.8 when the people enlarged their desire like hell Habak 2.5 The Levite now past his labour is as much regarded as an old Horse which hath ease and rest only when he is dead But this is a remediless complaint when what was provided and consecrated unto the support of the aged Levites is diverted unto other and those to speak most sparingly whrse ends May not the consideration of this shame us who pretend our selves to be spiritual Levites such as cleave unto the Lord they are the true Levites yet spend our strength and chief time of our strength from twenty five till fifty years of age may I not say of some till sixty yea seventy years of age and upward in the war of their members following their fleshly lusts which fight against their souls Be we rather exhorted to hasten the coming of the fiftieth year that year of release from our hard duty and service That acceptable year of the Lord that day of the Lord whose approach we must hasten 2 Pet. 3. v. 12. Hasten the comming of the day of God So Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 Accelerantes adventum hastening the coming or presence of that day of God It s an expression somewhat strange for we rather wish Phosphore redde diem that the time were come then that we should come to the time or day Indeed that day of the Lord is alwayes ready and would shine unto us but we interpose our clouds or mists and darkness of our sins between it and us We draw our selves in a boat with cords to the shore when the shore seems to come unto us And so it is when we are drawn by the cords of love unto that day of our God and the Lord is drawn by his love toward us as when the Prodigal son returned his father saw him a far off ran unto him and kissed him Thus the Lord meeteth him who rejoyceth and worketh righteousness Esay 64.5 But when the Levites strength is spent in warring the warfare of the Lord must the Levites then be idle Surely no they must now minister There is no part of time that wholly exempts any man from serving God If the enemies be subdued in the spiritual warfare being delivered out of the hands of our enemies we must serve him in holiness and righteousness all the dayes of our life As for the two following divine sentences 3. That the Levites must minister 4. Not serve but minister I have noted somewhat that may give light unto them on Gen. 39.4 upon the Translators mistake there which I shall not here repeat Let the children of Israel also keep the Passeover at his appointed season Numb 9. v. 2 3. in the fourteenth day of this moneth at even ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it These words contain the Law touching the due observation of the Passeover to be kept in the due time appointed for it and according to the manner prescribed of keeping it But special charge is given concerning the time which is twice mentioned in his appointed season and again in his appointed season Why then do our Translators point us to one evening when the Scripture tels us of two evenings and mentions them precisely both here and Exod. 12.6 And appoints the set time when the Passover must be killed and the Feast kept viz. between the two evenings It is true that secundùm idolum fori according to our common notion we know but one evening in one day and that about Sun-setting whence our English word evening is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed because the evening or eventide is Bed-time But it s reasonable yea necessary that our notions be conformed unto the Scriptures expressions not that we should force the Scriptures to our notions For our understandings wills affections actions life and manners are all of them to be shaped and fashioned according to the Canon and rule of the Word the Word is not to be formed or modeled according to our understandings wills affections life and maners It was a foul oversight of the Translators to render these words Rom. 6. v. 17. Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye have obeyed that form of doctrine which was delivered you whereas the words sound thus But ye have obeyed that form of doctrine unto which ye were delivered This they acknowledge to be the sense of the Greek text which yet they cast into the margent Where this true translation and many other more agreeable to the Original then what they put in the text are utterly lost in all our English manual Pocket Bibles But come we to our two Evenings whereof the one is the declination of the Sun from the Noon-point the other is the setting of the Sun And therefore the Chald. Par. renders between the two Evenings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as he is translated ad vesperam toward the evening but between two Suns viz. the declining and setting Sun The LXX therefore hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the Evening And that this was the preceise time of killing the Passover Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi and from them Cajetan and others The reason of this exact observation of time for the killing of the Passover was that there might be a due correspondence between the type and the truth between the slaying of the Passover and the crucifying of Christ who is our Passover 1 Cor. 5.7 For whereas the Jewes divided their day into twelve hours which they made longer or shorter according to the divers parts of the year so saith our Lord Are there not welve hours in the day John 11.9 at the third hour that is our nine a clock in the morning they offered up the Morning Sacrifice a perfect Lamb and betwetn the two Evenings about our three a clock after noon they offered up the Evening Sacrifice Exod. 29.38.39 Numb 28.3 This is the offering made by fire which ye shall offer unto the Lord two Lambs of the first year perfect in a day for a continual burnt offering the one Lamb shalt thou offer in the morning and the other Lamb shalt thou offer between the two Evenings These things befel that people in figure and were written
former Repr 1. Who pretend infirmity and weaknesse when yet the power of God the holy seed is ready to break the Serpents head in them Repr 2. Those who exceedingly magnifie the power of Christ the holy seed that he breaks the head of the Serpent when it is yet whole in them Repr 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done Exhort Be strong in the Lord and in the power of his might Ephes 6. Means Use that power thou hast The Lord hath not given that for nothing By exercising bodily strength the man growes stronger much more by exercise of spiritual strength Pray to the Lord to put the enmity between thee and the Serpents seed Pray for that innocent harmlesse Abels life which must live and speak again Heb. 11.4 He being dead yet speaketh This enmity must proceed as also the Law and the grace of God that brings salvation Tit. 2.11 The grace of God that brings salvation to all men hath appeared c. The holy Apostle observes this method Rom. 16.19 I would have you wise unto that which is good and simple concerning evil and then follows and the God of peace shall tread Satan under your feet shortly And then concludes by what means this comes to passe in the next words The grace of our Lord Jesus Christ be with you Axiom 4. The Serpent shall bruise his heel There are who understand this litterally and properly of the Church But while the Scripture will affoord both a literal and a spiritual meaning I conceive it is not safe to appropriate it unto one Literally then it 's true that the Serpent bruises or wounds the heel and lies in wait in the way Gen. 49.17 I believe the spiritual meaning is principally aimed at Quaere What is meant by the Heel What to bruise the Hell How the Serpent may be said to bruise the Heel 1. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that well-known part of the Body Yet not only that but also the sole of the foot and the foot-steps The iniquity of my heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.6 that is the conversation the life and Psal 56.6 They observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my steps So we say Insistere vestigiis to walk in ones footsteps that is to follow one So Rom. 4.12 To walk in the steps of Abrahams faith 1 Pet. 2.21 Hence by Metaphor because he Heel and the Foot-sole is the extream or last part of the Body as the Head is the first the word is used to signifie the last part of any thing Psal 119.33 I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and Verse 112. I inclined my heart to keep thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end Hence it signifies the Reward which is wont to be given at the end of the work Ps 19.11 In keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.23 Who justifie the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heel of the womans holy seed or Christ may be understood to be either 1. Of his Person or 2. Of his mystical Body 1. Of his Person so the Heel of Christ is his humanity This holds proportion with what the Apostle saith that The Head of Christ is God 1 Cor. 11. 2. Of his mystical Body so we may understand the Heel either of the outward man as the meanest and weakest part of the body of Christ Or the inward man that part of the soul that cleaves vnto the earth or earthly nature 2. To bruise the heel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to bruise it seems to be therefore here used that it might fit both parts of the Text the Head of the Serpent and he Heel of the Womans holy seed The like ye may observe 1 Cor. 3.17 If any man defile Gods Temple him will God destroy The word in the Greek is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Coverdale turnes the words The same shall tread down thine head and thou shalt tread upon his heel 3. How may the seed of the Serpent be said to bruise the heel of Christ 1. The heel of Christ is his Humanity when therefore the Serpent so far prevailed that he procured him to be put to death according to the flesh he bruised his heel 1 Pet. 3.18.2 The heel of his mystical body 1. In regard of the outward man the meanest and weakest of his fellowers Deut. 25.18 Amalek smote the hindmost 2. In regard of the inward man the heel is that part that cleaves unto the earth or earthly nature and is therefore prone and easie to slide and fall This heel the Serpent observes and bruises In the necessities of the body the soul must needs send forth the natural desires for supply of them Such are the desires of earing and drinking These and such as these are the heel of the inward man which the Serpent observes He observed these in our Lord Matth. 4.3 He had fasted forty dayes all that time ye hear not of the Tempter but when he hungred Verse 2. then the Tempter came unto him This the Apostle was aware of 1 Cor. 7.5 Give your selves to fasting and prayer that Satan tempt you not for your incontinencie It is lawful to have a care and to provide for the supply of meat and drink and raiment c. yet this very care endangers us to fall into temptation and a snare 1 Tim. 6.9 Reason may be 1. In regard of the Womans godly seed that it might be continually exercised and be watchful Virtus languet sine adversario And therefore your adversary the Devil goes about c. 2. In regard of the Serpent his innate Subtilty and malice Who since he is fallen from all lawfull power of commanding and compelling Esay 14. he now acts by craft and cunning 2 Cor. 2.11 by devises and wiles Ephes 6.11 The wiles of the Devill 2 Cor. 11.3 And therefore he setts upon the weakest He beguiled Eve through his subtiltie This discovers what they are whose seed and whose children who reproach the steps the conversation of Gods Saints It is the Serpents work To bruise and tread upon the heel and his children Serpents like himselfe as our Saviour calls them Matth. 23. who reproach the wayes of Christ and his people who slander and reproach the foot-steps of Gods annointed Psal 89.51 who cast aspersions upon the pure religion and undefiled I doubt not but there is a religion that is accounted pure yet is defiled A generation pure in their own eyes yet are not cleansed from their dung Prov. 30.12 Yet there is a religion that is pure yet is accounted defiled by the Serpent and his seed who casts aspersions upon it without desert as a man may receive a dash in his journey Thus the Pharisees of
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
our Lord there delivers and fear lest the like or a worse judgement remains for themselves My Brethren The hand of the same Lord of Hosts is stretched out still And if we shall in life or doctrine especially this doctrine of unbelief and impossibility cause the people of God to sin let us fear the like yea heavier judgement upon our selves because we have not taken warning by the heavie hand of God upon them Quorum facta imitamur cur non illorum exitûs exhorrescamus If we be like them in the sin why should we not fear that we shall be involved with them in the same judgement 1. We who call our selves and would be reputed Ministers of the Gospel are supposed to know more then other men do and to be more strong in the Lord and in the power of his might then others are and so to be more able to resist the Tempter and his motions unto sin 2. We are thought to have received more grace from God and therefore if we sin against our God we are more ingrateful then others are 3. Impiety in us is in a special manner repugnant unto our profession who more then other men pretend to piety and holiness 4. The example of our sin extends more to scandal then other mens because being reputed learned we may be supposed to sin by the Book O let us bring our sin-offering even repentance a broken spirit and a contrite heart Psal 51.17 Let us confess forsake and mortifie our sin that by the blood and spirit of Christ we may be sprinkled from an evil conscience Hebr. 10.22 and the blood and spirit of Jesus Christ shall cleanse us from all our sins 1 John 1.7 Then will our sober chaste temperate honest just godly conversation win the people to sobriety chastity temperance justice honesty and piety and every grace which they shall see in us they will copie out into themselves Then shall we be pretious men indeed not in the vain opinion of ignorant men then shall wee bee powerful Preachers when we preach powerfully Christ to be the power of God 1 Cor. 1.24 by whom the righteousness of the law may be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. So that we warn every man and teach every man in all wisdom that we may present every man perfect in Jesus Christ Col. 1.28 Then shall we boldly propound our selves examples unto the flock And when the chief Shepherd shall appear we shall receive a crown of glory that fadeth not away 1 Peter 4.2 3. If a soul sin and hear the voice of swearing and is a witness Levit. 5. Ver. 1. whether he hath seen or known of it if he do not utter it then he shall bear his iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd swearing is not to be understood in the latitude of it but more proper to the business here treated of by Moses it signifies an Adjuration which is that kinde of Oath or Execration whereby a man hearing is obliged to say or do something as in controversies among men an oath for confirmation is to them an end of all strife Hebr. 6.16 Thus also in mens private affairs and extrajudiciall matters As Abraham adjured his servant or caused him to swear imposing an oath upon him Gen. 24.3 And examples of both kindes we have many in Scriptures Exod. 13.19 Numb 5.19 1 Sam. 14.27 28. 1 Kings 2.43 Ezra 10.5 Cant. 5.8 9. and elsewhere This Adjuration is understood in this Scripture here before us For the Jews in their Courts admitted an Adjuration to be laid upon all persons present for the eliciting and drawing forth the truth in question Insomuch as although a man were not personally cited and adjured to confess his knowledge yet if he heard the adjuration or execration and concealed the truth he rendred himself guilty according to this Law Much more if any man were personally adjured to speak his knowledge and yet held his peace In which case he was obliged to answer the adjuration although possibly what he uttered might prove disadvantageous unto himself So vain is that assertion which yet is vulgar and common that no man is bound to accuse himself This very Law bindes a man to speak his knowledge although summoned thereunto generally only and in common with all who hear the adjuration however his own personal interest may be concerned thereby Otherwise this Law makes him guilty How much yet more if the Judge himself adjure him to declare the truth In which case it is very observable that when the High Priest had questioned our Lord Luke 22.67 68. and the false witnesses had bin produced against him Matth. 26.61 62. which yet could prove nothing and Jesus himself held his peace so that they were all at a loss the high Priest made use of the last expedient which in this case could be used and adjured him by the living God that he should tell them whether he were the Christ the Son of God This Adjuration drew from our Lord that Confession that he was the Son of God Matth. 26.59 64. For so what there we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said S. Mark reports to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am So sacred a thing is an Oath that he who submitted himself to be a Servant of Rulers as he is called Esay 49.7 when he had stood dumb and opened not his mouth the Adjuration caused him to make that glorious confession of the truth This sense Arias Montanus Vatablus Munster and Castellio give of these words Tremellius and some of the Jews understand this Law to be against him who hath heard one blaspheme God and conceals his knowledge And he refers this Law to the precept of brotherly correction and reproof Levit. 19.17 And it is possible that our Translators may have been of the same judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any where used to signified blasphemy in that sense so far as I yet can finde Nor was swearing wholly forbidden the Jewes either judicially or extra-judicially but onely vain and false swearing Levit. 19.12 Jer. 7.9 And of this swearing Hos 4.2 is to be understood and Zach. 5.3 Every one that sweareth shall be cut off What kinde of swearing is that It followes in the next verse every one that sweareth falsly by my Name So Mal. 3.5 For the merciful God graciously connived for a time at the Jewes swearing so they sware not falsly nor vainly by his Name And therefore our Lord in his exposition of that Commandement saith not Thou shalt not swear but thou shalt not forswear thy self And the reason may be The people of God lived among the Nations who walked every one in the name of his god Mich. 4.5 Wherefore the Lord condescended for a time to be accounted as it were a Topical God as if he had been the God of Israel only as may appear by Jephta's reasoning Judges
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
may be added unto thee Esay 54 1 2 3. and 60. and 61. and 62. And let all others know that God seeks for such and that upon such is his blessing and from such ariseth his glory and such an Israel of God it is for which Moses here prayes And such are they for whom he prayes who is like unto Moses Acts 3.22 even the Christ of God John 17.6 20 21. they are the pure in heart such as are without guile they are saved from their sins Gal. 6. v. 16. and are conformable unto the will of God On such an Israel the Apostle also prayes for a blessing as Christ himself did as Moses here doth As many as walk or whosoever shall walk orderly according to this rule the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be upon them and mercy and upon the Israel of God! Gal. 6.16 Judge righteously between every man and his brother and the stranger that is with him Deut. 1. v. 16 17. Ye shall not respect persons in judgement Moses in these words gives two precepts to the Judges 1. Affirmative 2. Negative The Affirmative judge righteousness between a man and his brother and his stranger For the word they turn righteously is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness which might be rendred righteously There is a broad difference between these two For to judge righteously qualifies the Judge but to judge righteousness notes the object or matter judged which is here commanded and elsewhere we read the like as Deut. 16.20 Zach. 8.16 Psal 58.1 Psal 58. v. 1. Where yet our Translators have turnd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightly for uprightness So the Chald. Paraphrast here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge truth integrity or uprightness And the Vulg. Latin Quod justum est judicate judge ye what is just And thus Moses here gives precepts concerning the object which ought to be just And the like precept concerning the object we have Zach. 8.16 Zach. 8. v. 16. Execute the judgement of truth and peace in your gates Where the Hebrew is acknowledged in the margent to be judge truth and the judgement of peace Elsewhere the person judging or otherwise acting is qualified Psal 112. v. 5. as Psal 112.5 The good man guides his affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judgement Moses puts both together Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty there 's both real and personal object and lawes concerning both then followes the law qualifying the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justitia LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness shalt thou judge thy neighbour Nor was this distinction unknown to the Philosopher who puts difference between doing what is just and doing the same justly to which is required that he who so doth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he know what he doth that he do it out of election or choice and that he be habitually and immutably radicated and confirmed in so doing What the Translators turn the stranger that is with him is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his stranger For howsoever Psal 41.9 that which we read he that eateth my bread is in the parallel Scripture John 13.18 He that eateth bread with me so that my bread and with me and his stranger the stranger with him should be all one as Ainsworth observeth yet here seems not to be the same reason For in the Scripture before us a brother and his Proselyte or stranger are as Actor and Reus whereof one by the law of Relation is and may be said to be the others And thus Solomon couples them Prov. 18.17 He that is first in his own cause seemeth just but his neighbour cometh and searcheth him where the neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his adversary and both are the Actor and Reus the Plaintiff and Defendant and the one of them is said to be the others 2. As for the negative precept Ye shall not respect persons in judgement the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non agnoscetis facies in judicio ye shall not acknowledge faces in judgment which accordingly the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a prohibition of very large extent and whether the Hebrew phrase speak not more home to the business and make it more plain then that whereby we express it viz. to respect persons I leave it to the consideration of the judicious Reader For therefore the wise Heathen intending the same thing have represented their Judges pictured without eyes as the Thebans without eyes and ears as the Lacedemonians and the Athenien Judges being about to pronounce sentence withdrew themselves and retyred into some dark room All which imported that exact care in the Judges that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus Plaintiff or Defendant and so might exclude all things what ever were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not appertaining to the business in question The Psalmist found and blamed this kinde of unjustice in the publick judicatories Psal 82. v. 2. Psal 82.2 How long will ye judge iniquity and accept the faces of the wicked And S. James found the like fault in the Christian Assemblies James 2.1 My brethren have not the faith of our Lord Jesus Christ of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respects of persons or face For if there come into your Assembly a man having a gold Ring in gay apparel James 2. v. 1. 4. and there come in also a poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye look upon him that weareth the gay clothing and say unto him sit thou here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well or conveniently and say to the poor man stand thou here or sit here under my footstool And are ye not partial in your selves and are ye not become judges of evil thoughts or rather evil reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is not the same partiality and acknowledgement of faces propagated from age to age even down to our times and practised at this day in our Assemblies when men without regard had unto the faith in our Lord Jesus Christ of glory look up and down their Congregations for men with gold Rings and Plush Jackets and set them in convenient places because such as these may prove good customers and buy off their commodities As for others in vile rayment how ever faithful and obedient let them sit or stand it matters not where there 's no gain to be hoped for from them Are not men at this day thus partial are they not judges of these evil reasonings Do not men thus endeavour to serve God and Mammon This is an acknowledgement of faces and that unexcusable But whether out of this consideration all incivility and neglect of persons Magistrates men of
the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well
so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus
Mount Sinai but he quotes them out of Deut. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles and comes out of Mount Sion and brings with it strength and power And such is this in the Text. Besides since the nature of this Commandement is such that without it eternal life cannot be obtained surely our God would not have prescribed this precept to be done in this life if it had been to be reserved for another life Now that this precept is of that importance that without it the eternal life cannot be obtained and that by observing it the eternal life may be obtained appears by what our Lord saith Luke 10.25 when the Lawyer asked him What shall I do inherit eternal life our Saviour having asked him what is written in the Law c And the Lawyer returned answer out of Deut. 6.5 Thou shalt love the Lord thy God with all thy heart c. Our Saviour then answers to this question ver 28. This do and thou shalt live Now Beloved consider advisedly It concernes every soul which hopes and desires the eternal life If this be a necessary condition for the obtaining of eternal life surely if eternal life be possible to be obtained it must also be possible to perform the condition whereby it may be obtained which is to love the Lord our God with all our heart c. If otherwise the means be impossible the end also must be impossible whereby that end should be obtained it s all one to say Thou shalt not inherit eternal life The rule is well known Conditio impossibilis aequipollet negativae An impossible condition is all one with a negative But that we may be the more excited hereunto ye may be pleased to consider what a mans heart is carried unto in this world what objects or what in any object drawes his love most For the heart soul and minde are so swayed and carried by love as the body is by the weight of it Amor meus pondus animae meae saith S. Augustin And as the weight of the body inclines it to the place proper and most convenient for it so love swayes and inclines the whole man to that which is as it were the proper place and centre wherein it rests Now what objects most incline the love of the natural man or what most of all does the love of the natural man incline him unto The Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty or Comeliness most takes our fansie and wins our heart And the Wiseman confirmes it when he saith the man loves nothing better Eccles 36.22 Why a man loves that which is fair and beautiful is a blinde mans question 2. A second object lovely or the Formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be loved So that if one discerned love in another toward him he must be inclined to love him again as naturally as the stone is swayed and moved towards the centre Whence it is a good rule and would God we all observed it Ut ameris amabilis esto that thou mayest be beloved as every one would be be loving amiable lovely and courteous and thou shalt win upon his love whom thou lovest 3. A third Formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty beneficence doing good Manifestatio dilectionis est exhibitio operis This is loving in the deed saith S. John Now Beloved all these are eminently in God as in their root their spring their centre 1. All beauty and comeliness it is in him most eminently He is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own desormity compared with Gods beauty From his beauty what ever is beautiful in any kinde receives its beauty And to love this most beautiful object renders him that loves it like unto it otherwise then it is among the creatures For a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed But he who loves the Lord with all his heart c. He becomes like unto him 1 John 3.2 Amor transform at amantem in rem amatam Hence it is that Moses his face shined And they who beheld Stephen saw his face like the face of an Angel This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image c. 2 Cor. 3.18 What they falsly said of Helena that she was so fair that she was worth all that ten years war undertaken for her sake is most true of the beauty in God its worth all our labour all our warring all our mortification for his sake Romans 8.36 The second object is to be beloved and this is eminent also in God He prevents us with his love 1 John 4.10 He so loved the world c. John 3. So without bounds or limits so without example See how he loved him John 11. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty and liberality All we are all we have yea all the whole Creation and every creature is as streams from his Fountain as beams from his light as beauty from his beauty Should we begin to speak of his bounty and goodness and beneficence where and when should we make an end So that if the eyes of our understanding were opened how could we be but ravished with the love of our God Ut se habet simpliciter ad simpliciter ita magis ad magis maximè ad maximè if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he be worthy of love who is good as the Philosopher could say then most amiable and lovely is he who is the best Amor meus pondus animae meae My love is the weight of my soul saith S. Augustine Whence is it that all and every creature inclines to the proper place the Fowles unto the Air the Fishes unto the Sea the Stone to the centre is it not that these are their rest Tell me who ever thou art in what creature hast thou ever found a true solid and lasting rest I believe that we have found that Nihil aequè gratum est adeptis quà m concupiscentibus there is no creature so amiable in the enjoying as in the desire of it Let me appeal to the experience of the Amaretto whether he soon lothe not that which he most loved The example of Amnon 2 Sam. 13. is of large extent ver 2. He was so vexed that he fell sick for his sister Tamar and waxed lean from day to day When he had enjoyed her he hated her exceedingly so that the hatred wherewith he hated her was greater then the love wherewith he had loved her
and exalts it self against God and whatsoever is of God and Christ in us A word clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 Our Lord speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of fornication Matth. 5.32 which is in and comes out of the heart Mat. 15.19 This is the Harlot which is to be divorced O let it not be found lodging in us Let us be chaste and faithful to our God O Israel We are his Spouse Hos 2. He is our husband Esay 54. Such therefore we ought to be unto him as becomes such a Consort holy and without blame before him in love Ephes 1.4 Let there be no word of fornication no uncleanness in us So will he own us for his Spouse and say Thou art my people and we shall say Thou art my God Hos 2.23 Then shall his brothers wife come unto him in the presence of the Elders and loose his shooe from off his foot Deut. 25. v. 9. and spit in his face and shall answer and say So it shall be done unto that man that will not build up his brothers house And his name shall be called in Israel The house of him that hath his shooe loosed From verse 5. to the tenth inclusively is contained the Law concerning a Widow whose husband died without issue male In which Paragraph we have the Law and the sanction of it 1. The Law is that in that case the deceased husbands brother or next kinsman shall raise up seed unto his brother and the reason of that Law from the end of it 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother Disgrace 1. To his person 2. To his family The disgrace to his person 1. Loosing his shooe from off his foot 2. Spitting whether in his face as our Translators render it or otherwhere it may well be questioned For there is not nor hath been any nation under Heaven so prevented and informed with precepts of civil conversation and good manners nor more abounding with examples of well nurtured and behaved persons of both Sexes then Gods Israel whether his antient people so called or his surrogate and substituted Israel his Christian people Gal. 6.16 And therefore it may be much doubted whether such a behaviour were not unseemly and unbecoming this Israelitish woman and unsuitable to other holy Lawes and unworthy of the God of Israel the Author and giver of those Lawes and the God of that people Beside whereas Spittle is an excrement of the first concoction to be bespattered with it it s a great disparagement and indignity to the man as Esay 50.6 our Lord saith I hid not my face from shame and spitting And in the woman an argument of extream vilifying and contempt Both which are contrary to that due esteem wherein we ought to have one another It s prescribed in the same Chapter Deut. 25.3 that stripes although well deserved yet should not exceed a certain number and the reason is given lest thy brother should seem vile unto thee or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be vile in thine eyes Wherefore it seems not probable that the most holy God would prescribe such an act as whereby the man should be vile in the womans eyes Yea this disgrace and despight is so much the greater in that it should proceed from the Woman and from her who desired to be the consort unto this man and to submit her self unto him as her Lord as Sarah called Abraham 1 Pet. 3.6 Besides as in salutation with an holy kiss as of old Rom. 16.16 a signe of love and reverence is expressed when the breath soul and spirit seems to be communicated so on the contraty by such rude and unseemly greeting as spitting in the face the excrementitious filth is cast out as a signe of greatest scorn hatred loathing and contempt All which being laid together we may adde hereunto this consideration that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman the dishonour should not seem to be placed so much in loosing of his shooe from off his foot as spitting in his face since the face and head are the most honourable parts of the body and the foot the most dishonourable as the Apostle opposeth them 1 Cor. 12.21 So that the brand of infamy on him and his family should then seem to be this or the like The house of him whose face was spit on The result of these reasons may be a strong inference and perswasion that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in rigore sermonis they may signifie She shall spit in his face and so the same phrase is rendred Numb 12.14 Yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be turn'd before him in his sight or in his presence as our Translators also turn it Deut. 4.37 He brought thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sight with his mighty power out of Egypt and Chap. 11.25 Deut. 11. v. 25. There shall no man stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you The same phrase may and for the avoiding of so great inconveniencies ought to be so turn'd She shall spit before him or in his sight or presence I confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indecorum uncomeliness and ugliness of the fact caused me to suspect that all was not right though herein the Translators follow all the old English that I have seen their predecessors and precedents Howbeit I finde some other learned men to have been of an other judgement as Tremellius who renders the words Spuet ante faciem ejus she shall spit before his face And the Tigurin Bible hath Spuat coram eo let her spit before him And the learned Jewes so understood the phrase as Rabbi Salomon she shall spit before him on the ground and set a brand of infamy upon him and his whole family Now howsoever the superiour as a father might by way of just reprehension so deal with his disobedient childe as our heavenly father gives instance Numb 12.14 If her father had spit in her face that is as the Chald. Par. there hath it had sharply rebuked her yet there is not the like reason of the inferiour nor is it likely that the Lord would allow the woman so undecently so contrary to her due modesty so unbecoming her sex to exercise authority over the man Meantime we cannot but hence take notice how basely the wisdom righteousness and holiness the Son the Christ of God hath bin reputed and dealt withal in the ungodly world as he speaks concerning himself in the time past Esay 50.6 Esay 50. v. 6. I have not hid my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ignominiis from shames and spitting which was accomplished in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings as the Evangelist records it Matth.