as that whereon we rest as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui inclinamus quo nitimur whereon we lean Whence by metaphore it signifies what is strong whereon we relie as the staff of bread Levit. 26. Ezech. 14. In both places the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prop or stay So where the Prophet saith the Lord hath broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the staff of the wicked and the scepter of the Ruler Esay 14.5 the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur the strength which signification will not agree to a Rod but rather to a Staff Nor am I alone in this judgement For Martin Luther Piscator and two Low Dutch Translations have the word Staves So likewise Coverdale 2. Whereas it s said of this staff of Aaron that it was budded and brought forth buds What difference is there between budding and bringing forth buds they both seem to be the same Some to increase the miracle understand by the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it brought forth leaves by the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it brought forth buds against the course and order of nature which puts forth buds before leaves Others otherwise What if by the former we generally understand the shooting forth sprigs by the later bringing forth buds then flowers lastly ripe Almonds 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large signification and is turnd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last is rendred by Ours to grow Hos 14.7 Beside 2. The Apostle speaking of the same miracle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.4 which Pagnin turns by Frondere to branch or bring forth sprigs which word the LXX put first in the description of this miracle 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn yielded signifies maturare to ripen or make ripe also ablectare to wean Gen. 21.8 And with good analogie For when the tree brings forth its fruit it requites the pains and cares of the husbandman And when the fruit is ripe it drawes no more moisture it sucks no more juice but is as it were weaned I believe that the signification of ripening or making ripe well befits this place and that for these reasons 1. Hereby it holds proportion with other types in that it prefigureth unto us the three spiritual ages the three degrees of growth in our Christian life as in a like resemblance of the Vine Gen. 40.10 wherein were three branches and it was as though it budded her blossomes shot forth Gen. 40. v. 10. and the clusters thereof brought forth ripe Grapes The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coquere fecerunt they made ripe their Grapes as Arias Montanus renders the word which Pagnin turns to the same purpose Maturaverunt they ripened Grapes For Christ is the true Vine and all in him are the branches John 15. One branch budding figureth babes in Christ another blossoming represents yong men in the flower of their spiritual age the third bringing forth ripe Grapes signifies old men of mature and perfect age in Christ And the same three degrees of growth in our spiritual age are held forth unto us in that Parable Mark 4.28 The Earth brings forth fruit of it self first the blade then the ear then the full corn in the ear As also more plainly delivered by the Apostle 1 John 2.12 13. in children yong men and old men And by the Schoolmen in their Incipientes Proficientes and Perfecti Beginners Proficients and Perfect men And the same degrees are intended in the words before us 2. And one of our old English Translations hath the words thus Aarons Rod for the house of Levi was budded and brought forth buds and brought forth blossoms and bare ripe Almonds The Authors also of our last translation themselves so render the word Esay 18.5 Afore the Harvest when the bud is perfect and the sowre Grape is ripening in the flower c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uvamaturescens the sowre Grape ripening Adde hereunto the judgement of R. Salomon who understands wearing in the sense which I have already given and Kimchi bringing Almonds to maturity and ripeness 3. It sets forth the glory of Gods power who as he turnd the dry and sapless staff into a moyst and made the green and moyst bough to bud and blossom so he chang'd the buds and blossoms into fruit and that mature and ripe fruit And thus Almighty God in a short time performs the work of a long time as the Wiseman saith of Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he being made perfect in a short time fulfilled a long time Wisdom 4.13 Wisd 4. v. 13. Where the Zelotes being over-voted by the more Orthodox party who had put made perfect into the text lest any one lest even Enoch who walked with God and was translated lest he should be made perfect they qualifie the word in the margent by sanctified or consummated And what is sanctified being applied to Enoch but separated from sin what is consummated but perfect the same thing expressed by another word Did they so love sin as the Poets say Jupiter loved Ganymed that they would have it translated with Enoch into heaven But come we to the effects of this miracle Hereby the Priesthood is confirmed unto Aaron as by a like signe of the Vine and its branches whereof I have spoken before Pharaohs Butler was confirmed in his office Yea not only Aaron was hereby established in his Priesthood but also succession in that office was confirmed to his posterity by the buds and blossoms Yea whereas all the staves of all the Tribes were of the Almond tree but Aarons staff alone budded blossomed and brought forth ripe Almonds hereby the Lord declared by a wonderful signe and miracle That although all the Tribes which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staves or rods as the staff of Manasseh Numb 2.20 Targ. the Tribe and so of the rest grew out of that one stock of Israel yet none of them all should minister unto him in the Priesthood except only the Tribe of Levi. And hereby withal the Lord tacitly threatned a speedy execution of judgement against any person of any other Tribe which should invade the office of the Priesthood according to the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make haste whence the Almond tree hath its name So the Lord reason'd touching the Rod of an Almond tree which Jeremy saw Jer. 1.11 12. Jir 1. v. 13 14. Thou hast well seen for I will hasten my word to perform it And what was that word even his menace of judgement signified by a seething pot the face thereof was toward the North. So our Translators render that place which translation seems contrary to the Hebrew text as appears in the margent and contrary to the scope of the place as the context proves The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
hereafter Dicuntur rem habere ad quam jus habent loquendi genere etiam Juris-consultis usitato But the usual manner of speech in Scripture is not to be over-ruled by the usual speech of the Civil Lawyers For the Scripture doth not entitle Gods people in a right to an estate in reversion only but enstates them in a present and real possession of the heavenly goods Prov. 24.4 Luke 16.11 Heb. 11.26 For whereas the eternal life is the true riches they who believe have real possession of it John 3.36 and 5.24 c. and by direct consequence they who love the brethren 1 John 3.14 1 Cor. 15.19 if the posture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only be rightly understood What reason can be rendred of this mis-translation No doubt but some there were who rendred the words so upon designe Why namely for the avoiding and preventing of that as too many esteem it execrable errour of inherent righteousness lest any man should collect from the true translation of these words that there is any righteousness any goodness any vertin in the people of God but what they have a right unto that is reserved for them in heaven till hereafter Adde unto these Prov. 16.51 The hoary head is a Crown of glory if it be found in the way of righteousness That Supplement if overthrows the text The words are Categorically true without if the conditional Supplement And the Wisemans speech is an exposition of them Honourable age is not that which standeth in length of time nor that is measured by number of years But Wisdom is the gray hair unto men and an unspotted life is old age In this way of righteousness the Crown of glory is found Wisd 4.8 0. Thus extream often they mis-translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Discretive and render it by a Copulative and as Gal. 5.17 as I shew largely toward the end of this Book But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this errour is so frequent in the translation of the New Testament that truly I have been weary of the observation because the examples are so many whereof some will appear in the ensuing Essay which give me too often occasion to complain This fault is not small in proportion to the Particle but indeed very great as Logicians know since the mistaking of one of these for the other changes the nature of the Axiom or Sentence and so perverts the Word of God And may be accounted to those little things whose substance is small but which have great effects James 3. That which lead them into this errour may be the difficulty of making sense of some diversity if left so However no doubt it is better to deal faithfully and truly with the Scripture and leave the difficulty as we finde it then to force the text and impose our own conjectures upon it to make it seem sense to us For there may be even in such words a good sense intended by the Spirit when yet there seems an absurdity in the Letter as hath been shewen Beside these there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Greek and other Tongues many diverse yea some contrary significations contained under the same words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mercy and according to some unmercifulness or reproach as elsewhere so Prov. 14.34 whereof others doubt In this case Good men would wish that what is best and most fit for the Context might be put into it but what seems to the Translators for the present to be not so proper that it were put into the Margent For the Scripture was-written for several Ages several Worships some Legal some Evangelical and consequently given to several people so that what seems severe cruel yea capital in one age by a temporal and positive precept is disalowable and laid aside in another Witness Luke 9.54.55 Wherfore else did the Jews persecute Paul Yea why was it that they who killed the Christians should think they did offer God an acceptable Sacrifice John 16.1 This the Translators were aware of and accordingly they have placed some different significations in the Margent but those most-what the better because when truth is tryed by most voyces it is commonly out-voted And in that case which is very often it is rejected and cast into the Margent as less proper to the Context So that they very frequently put quid pro quo and waive what makes against their private interpretations and choose that for the Context which suits best with their own interest of opinion I shall give one or two instances of this I finde often in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient rendred as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelieving which with some allowance possibly might sometime pass were not the former word turn'd unbelieving upon a dangerous designe For whereas they understand faith in Christ a perswasion and belief and that their sins are remitted for Christs sake that he hath done and suffered all things for them as compleatly as if they had done and suffered all in their own persons such a faith leaves nothing for them to do or suffer out of obedience as t is evident the Apostle understands such a faith as brings forth obedience and so he cals it obedience of faith Rom. 1.5 and 16.27 Such an example we meet withal John 3.36 He who believeth in the Son hath the everlasting life but he who believeth not the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who obeyeth not Acts 14.2 But the unbelieving Iews the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the disobedient c. So Hebr. 3.18 To whom sware he that they should not enter into his rest but to them who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not And there are many the like Also whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports either actively and in the middle voice effectual or working Gal. 5. v. 6. as Gal. 5.6 faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operative by love or passively and so signifies wrought this later signification must be voted into the Margent lest it should tell us that the man by conformity unto Christs sufferings should have any hand in working out his own salvation as S. Paul implyes he hath 2 Cor. 1.5 6. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ And whether we be afflicted it is for your consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which salvation is effectual in the enduring the same sufferings which we also suffer How to make good this translation or indeed to make sense of it that salvation is effectual by enduring of the same sufferings which we also suffer I confess ingenuously I know not but I commend it to better judgements since to be effectual qualifies the efficient which here are the sufferings of Christ so that salvavation the effect of them cannot be effectual Yet must the true translation wrought be
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
which Noah offered yielded a sweet Savour unto the Lord so that he smelt a savour of rest wherein Noah's name is contained as I shewed before But can we think that God is delighted with the smell of burnt beasts Psal 50. as Lucian saith his heathen gods were Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ who gave up himself an Oblation for us and a Sacrifice to God for a smell of a sweet Savour Ephes 5.2 And this is that Savour of rest which the Lord here smelt And by this Sacrifice Gal. 3 13. the true Spiritual Noah takes away the curse Christ hath redeemed us from the curse of the law being made a curse for us and gives the blessing as hath been shewn All this premised let us consider the following words here in question whereunto I have hitherto made a long but a necessary preamble The Lord smelt a sweet savour of rest Whereupon the Lord said in his heart I will not again curse the ground any more Or word for word The Lord said unto his heart or in his heart or to his heart that is to the heart of Noah to comfort him for so to speak to ones heart is to comfort as the Prophet varies the phrase Esay 40.1 2. Hos 2.14 And thus the Ancients understand the Lord to direct his speech to Noah I will not adde to curse the Earth any more for man because the thought frame form or shape of the heart of man was evil from his youth and I will not adde any more to smite all living as I have done By all this it appeareth that those words because the thought of the heart of man was evil from his youth are brought by the Lord as a reason why he had cursed the earth and smitten all living Nor is this any wresting of the words at all but the clear context I put was instead of is There is no Verb at all in the Hebrew but one must be necessarily supplied and such as rather refers to the time past then either to the present or future Because the words contain the Lords reason why he dealt so severely with the old World And lest this seem gratis dictum and onely any private opinion it 's clear that upon this very reason Gen. 6. the Lord resolved to punish the old World with the flood The Lord saw that the wickednesse of man was great in the earth and every imagination of the thoughts of his heart was onely evil every day c. And the Lord said I will blot out man whom I have created from the face of the earth And the same reason the Lord brings here why he had blotted out the old World And thus Tremellius understood the words as appears by his pointing of them thus Pagnin also and Castellio who puts the words in a Parenthesis and expresly refers them to the former as the reason why the Lord had so severely punished the old World Yea the Lord elsewhere so reasons in Esay Esay 54.7.10 Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done They who make those words the imagination of mans heart is evil from his youth a reason why the Lord will no more curse the ground for mans sake nor smite any more every living thing as he had done they who so reason and understand the Lord here so to reason they make the case of mankinde desperate and God leaving man in that case without remedie of his misery and without hope of reformation by any punishment Yea hereby they obliquely deny the general judgement 2 Pet 3.7 when without doubt there shall be an universal perdition of all ungodly men whereas here they seem to understand God to say Quod multis peccatur Gen. 6.5 inultum est Yea they make that to be here an argument of Gods mercy which before was the main motive of his wrath So that strange collections are made from hence One of great fame and regard a German Author whom I will not name concludes hence our nature is Gantz und gar altogether uncapable of any good and inclined to all evil So that little notice is taken That these words have reference unto the former and are a motive unto Gods former severity Nor do men regard the atonement here made by Christ figured in Noahs Sacrifice Nor how the Lord does restituere in integrum Gen. 8.22 begin the world again with mankinde promising that while the Earth endureth the seasons of the year shall not be interrupted by an universal judgement Jer. 33.20.21 Gen. 9.1 17 as they had been whereby also the Lord confirmes his promise of grace by Christ Nor is there any due respect had to the blessing of God upon Noah and his family nor to that dominion which God gives them over the Beasts figuring more savage Beasts in us nor to those seven Precepts given to the sons of Noah whereof the seventh is here first given viz. prohibition of eating flesh with the life and blood and the other six supposed to be given before which all Nations who had communion and fellowship with the Jewes must observe Nor have they regard to Gods covenant with Noah and his house and every living soul for ever and that ratified by Gods oath Esay 54.9 10 and a visible signe All which if duly considered will appear to be as great grace as was vouchsafed to man if not greater than that given him before the fall which was divine blessing Gen. 1.26 27. the image of God in righteousness and holiness and the soveraignty over the creatures Yea Gen. 9.6 Gen. 5.1 2. as great or greater than was vouchsafed unto man in his renovation And therefore such grace and favour laid a proportionable Obligation upon Noah and all mankinde of their obedience Now I beseech the Christian Reader well to heed and consider of what consequence it is whether we refer those words to the former as a reason why the Lord brought in the floud upon the world of the ungodly and so read them thus I will not again curse the ground any more for mans sake because the imagination of mans heart was evill from his youth c. Or whether we understand those words as an inference from the former thus I will not again curse the ground any more for mans sake for the imagination of mans heart is evill from his youth c. If we read them the former way and consider the atonement made and the Promises of God they bring with them an argument of good hope and erect the soul and raise it up unto an obedient walking with God If we read them the later way they imply that God not with standing all meanes used had no hope of bringing mankinde to any good and consequently the man must remit and leave off all
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
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
stars are they who persist in their faith love and obedience when others are wandring stars and sall from their own stedfastnesse for whom is reserved the blacknesse of darknesse for ever 2. In the darknesse of affliction Aurum in furnace intilat August The gold then shines in the Furnace The stars shine most clearly in the coldest night even then when iniquity abounds and the love of many many objectivè when common love when the love towards many waxeth cold 2 Pet. 1.7 All divided judgements love those of their own way and opinion The general love is a degree beyond brotherly love and to be added to it This general love inclines the children of Abram to impart their light and influence unto all Dan. 12.3 They who are wise shall shine as the brightness of the firmament and they that turn many unto Righteousness as the stars for ever and ever But if the children of Abram if the children of Israel be as the sand of the sea Rom. 9.27 barren and unfruitfull the remnant shall be saved So those words ought to be read as I shall shew in their proper place if the Lord will Axiom 5. and 6. And he believed in the Lord and he accounted it unto him for righteousnesse This is locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of Scripture very famous by frequent quotations of it in the New Testament and by many controversies thereupon I shall not trouble you or my self with disputes there have been and are too many already It s evident that these words are to be understood with reference unto the former They contain the two last Axioms of the Text. Axiom 5. Abram believed in the Lord. I shall first open the words and then shew the nature of faith here first spoken of in Scripture The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying true Esay 7.9 certain faithful constant permanent if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 55.3 The word notes a firm perswasion that the words which God spake were most true firm and stable This belief Abram reposeth in the Lord in him who is the very being it self and gives being unto his word 2. As for the nature of faith I shall discribe it no otherwise then the Apostle doth faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the ground or confidence of things hoped for the evidence of things not seen The Scripture proceeding from one and the same Spirit hath that harmony in it self that one place answers to another as in the Glasse Face answers to face so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ground or confidence is the same whereby the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hope expectation staying or waiting Psal 39.7 And now Lord what wait I for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope is in thee So that in it two things are implyed Iob 14.14 with 19.26 and 42.5 1. An expectation or looking abroad for some good hoped for I will wait until my change come that is till I see God in the flesh 2. In the interim a setled firm and unmoveable posture against what ever may oppose or tend to disturbance or disquiet or hinder the possessing of our soules in patience so we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Subsistere not to give way but to withstand the violence of the wild beast So that patience is involved in the nature of faith So the Apostle Heb. 6.12 and 10.35 36 through faith and patience they inherited the promises According to this discription of faith Abram here is said to believe in the Lord that is to hope for and expect the blessed seed the seed of promise and with firmness stedfastness and setledness of mind and heart patiently to wait for it without discouragement from either his own or his wives old age indisposing them by nature to beget and bear a son but relying and resting on the power of God able to effect what he promised according to that Rom. 8.25 If we hope for that we see not then do we with patience wait for it The obiect of Abrams faith is 1. Personall testis God himself the witness 2. Reall Testimonium the testimony of God or the thing testified and witnessed by him that thing which Abram believed 1. The obiect personall or witness whom Abram believed is God himself most fit and worthy to be believed as having all the accomplishments of a most sufficient witness 1. Knowledge of what he testifies 2. Truth and faithfulness in testifying 3. Goodness and vertue whereby he is inclined to witness onely what is the truth 4. Love and bounty to him to whom he witnesseth 5. Power and ability to effect and do what he testifies c. 2. The object reall or thing witnessed by God and propounded to belief is what ever God testifies and witnesses whether it be by information or precept or promise or threatning or what kind so ever else there is of divine testimony what ever word proceeds out of the mouth of God that must be true and so fit and worthy to be believed The thing here witnessed to be believed is the promise of God to Abram that he should have a seed a numerous or innumerable seed a vertuous and heavenly seed This Abram believes and for the effecting of it he believes in the good and gratious God who is true in all his promises and knowes how and is able to perform them The reason why Abram believed the Lord may be considered partly in regard of Gods truth essentiall unto God So that all truth is in him 1 John 5.9 and he is Summa veritas Let God be true and every man a lyer 2. Abrams experience of Gods truth Obs 1. Note here what kind of faith Abrams faith was faith not only in the truth of God but in the power of God God promised a thing extreem hard yea by nature impossible that Abram whose body was now dead and Sarah who was barren and her womb dead they should have a son Yet Abram believed To thee be it spoken O Son of Abram the Lord promises unto thee that which by nature is impossible that unto thee shall a child be born What though thou be dead Abram believed in the truth and power of God The Lord hath said it Esay 9.6 Iohn 11.25 Col. 2.12 13. Rom. 4.16 and the promise is of faith that it may be by grace to the end that the promise may be sure to all the seed We have divers distinctions currant among us that faith is Historicall miraculous temporary and justifying or saveing faith which are true being well understood but Abrams saith is a miraculous faith it inables a man to work wonders Mark 9.23 Phil. 4.13 Unto him that believes all things are possible I am able to do all things 〈◊〉 〈◊〉 〈◊〉
good works Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
Scripture useth this phrase as many other for modesty sake As the Jews speaking before children they call a Swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing lest the children by hearing it named should lust after it Yea the holy Spirit not only clothes the uncomely parts with more abundant comeliness of words but also imposeth on the Thigh a more venerable respect in that it s made a symbolum and token of Life and Truth for Abraham adjured his servant Gen. 24.2 3. and 47.29 Jacob his son Joseph by causing them to put their hands under their Thighs when they sware whence Christ was to descend according to the flesh who is the eternal life 1 John 5.20 and essential truth John 14.6 And therefore the Prophet foretels that he who should swear on earth should swear by the God Amen or Christ the Truth Esay 65.16 And that oath which Abraham imposed on Eliezer Gods helper 1 Cor. 3.9 a figure of John the Baptist who was to make ready a people prepared for the Lord Luke 1.17 even a Spouse for Christ the true spiritual Isaac That oath was taken by the Lord God of heaven through the mediation of Christ Gen. 24.2 3. by putting his hand under his Thigh out of which according to the flesh the Messiah was to come And so much the Chald Paraphrast there speaks expresly Thou shalt swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of the Lord by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word John 1.1 The God of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.14 which could not but be done with great reverence Howbeit Jacob after his victory over the Angel halted on his Thigh Gen. 32.31 whereby may be mystically implyed that however he himself had obtained a solid victory over the Angel yet his posterity who proceeded out of his Thigh should in lege claudicare halt in their obedience unto the holy Law of God As although Christ brake the head of the Serpent yet the Serpent prevailed against the heel of his mystical Body And would God it were not too truly performed in these dregs of time when the Serpentine brood a sort of people who call themselves Ranters who pretend to the height of Christian piety yet break all that boundary wherewith God and Nature hath inclosed certain secret actions and words and lay all civility modesty sober orderly and venerable behaviour quite waste O thou that art called Jacob are these his doings Mic. 2.7 O that it were well considered by those whom it most concerns that For these things the wrath of God cometh upon the children of disobedience Ephes 5.6 As for us who are the Surrogatus Israel called the Israel of God Gal. 6.16 let us not halt as weak Jacob but be strong as Israel let us make up and repair the breach of modesty sobriety chast decent and orderly conversation Esay 58.12 And so far be it from us that we should act any uncleannesse that Let not so much as the name of it be heard amongst us as becometh Saints Ephes 5.3 Fortior est qui se quà m qui fortissima vincit Maenia He who ruleth his own spirit is better then he who takes a City Prov. 16.32 What though thou yet be weak Thy strength is not thine own Be strong in thy God When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thigh-bone of Jacob was put out of joynt Gen. 32.25 then he was called Israel So that it s no contradiction When I am weak then I am strong 2 Cor. 12.10 The more they afflicted them Exod. 1. Ver. 12. the more they multiplyed and grew Is not the Hebrew here proper enough and the English answerable thereunto altogether as good which sounds thus word for word As they afflicted them so they multiplied and so they brake forth For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to break forth as water which bears down all Dams and Banks made to keep it in as the waters of Noah's flood overturned the earth Job 12.15 Or it may signifie the great increase of children as the Lord makes promise unto Jacob Gen. 28.14 Thou shalt break forth to the West and to the East to the North and to the South and great increase of goods Gen. 30.30 So Satan saith of Job that his cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaks forth in the land And the enemies here of Gods people afflict them and as they afflict them so the Lord multiplies them and they brake forth in increase of children and increase of strength as the Psalmist commemorates both Psal 105.24 He increased his people exceedingly and made them stronger then their enemies And herein Israel according to the flesh and their enemies and their support and defence maugre all their opposition prefigure the Israel of God and their spiritual enemies and the grace and strength of God supporting them As the waters of Noe brake forth so was the Ark supported And the Lord saith that his peoples afflictions are as the waters of Noe. And as their enemies Mich. 7.19 the true Egyptians increase and break forth so doth the spiritual Israel also For so the Lord saith to his Church Thou shalt break forth on the right hand and on the left and thy seed shall inherit the Gentiles and make the desolate Cities to be inhabited Esay 54.3.9 And which may be a spiritual commentary on the words before us As the sufferings of Christ analogical to those he suffered such as we suffer for his sake such as he accounts as done unto himself Acts 9.5 As these sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1.5 Wherefore droop not despair not O thou Israel of God! It is true the Egyptian burdens are great but Israel is strong and like a Palm tree Psal 92.12 which growes against the weight that is laid upon it Be strong and expect and pray for the stronger one Luke 11.22 Cum duplicantur latores venit Moses saith the Proverb When the tale of the Bricks is doubled then comes the spiritual Moses Be strong and he shall strengthen your heart all ye who put your trust in the Lord Psal 31.24 And she called his name Moses And she said because I drew him out of the water Here Pharaohs Daughter gives a genuin Etymology of Moses's name not because he was drawn Exod. 2. Ver. 10. but because I drew him out of the water Which was well if the Translators would have let it alone But they put in the margent as an etymon of Moses's name That is Drawn out But so the child had not been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawn out But the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is active and signifies drawing or him who draweth Pharaohs Daughter thereby prophesying at unawares what Moses should do His Parents at his circumcision had given him another name which saith Clem. Alex. lib. 1. Strom. was Joachim the Resurrection of the Lord as hereby presaging that
pride and haughtiness of mind a noble spirit He considered not that a Christian spirit is a merciful spirit For surely our sympathy and commiseration is the best part of our alms which is a contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy S. John will determine this controversie Whoso hath this worlds good saith he and seeth his brother have need and shutteth up he saith not his purse but his bowels of compassion from him how dwelleth the love of God in him 1 John 3.17 Reproof 3. Who eat the inwards not Christs but their own as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eats his own heart Reproof 4. Who eat not the Head partake not of the Lambs dominion but will make Rezin their King their own wilfulness Esay 7. and set up over them Tabeel a god such as seems good to themselves as the Chal. Par. turns Tabeel I beseech ye take it not amiss that I set before ye the fragments that were left the last night It is the judgement of one of the most pious and learned Fathers that by the fragments that were taken up Matth. 14.20 are to be understood the more abstruse and difficult parts of the word which the people left And so the Apostle distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.1 2. I fed you with milk and not with meat for ye were not able to bear it Hitherto we have had the Bill of fare the parts of the Pascal Lamb principally to be eaten Come we now to the manner of eating the Pascal Lamb. And first negatively and that 's two wayes 1. Not raw 2. Not sodden at all in water First We must not eat it raw The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn raw of doubtful signification in the Hebrew which descends from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with changing of a letter usually changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crudum cruentum quod sanguine coctum Scal. It 's meant not simply raw but half roasted a fault I fear too often committed that as the Cooks buy their meat raised or blown up an old sin of the Butchers which Aristotle mentions in his Elenchs so the Cooks half roast their meat that it may seem fair to the eye and be sold off the dearer Rat. Why not raw or half roasted The Law forbids eating with the blood and gives reason because in the blood of the beast is the life of the beast Now if we enquire into a further reason of that Law The Lord thereby would prevent cruelty lest eating with the blood might incline men to love blood and so shed blood Nero and Domitian two of the worst Emperours of Rome loved hunting and shedding the blood of beasts and afterwards were most cruel in shedding the bloud of men Obs 1. Mysticè Not raw The Lord would not that wee should have communion with the life of the beast neither in the concupiscible as lasciviousness and luxury nor in the irascible as savageness and fierceness Eccles 11.10 Obs 2. The Lord would not that we should feed upon his Word in the crudity of the letter As in these and such examples Except a man hate his father and mother c. sell all thou hast and give to the poor c. These and the like Scriptures must be understood cum grano salis according to the intention of the Spirit of God not literally not rawly For if we hate father or mother how can we honour them Doubt But why does Moses forbid eating with the blood when Christ the true Moses and the true Pascal Lamb gives us his blood to drink Answer The Israelites in Moses dayes were not come to the renewing of the life but they were daily admonished and exhorted to amend their life howbeit herein they were very slow yea murmured and hardened their hearts against Moses And therefore they were not suffered to eat the blood For in the blood is the life Deut. 12.23 Unto which life they could not come by reason of their unbelief and disobedience Hebr. 3.19 and 4.11 But the Disciples of Christ who had now passed from the flesh into the Spirit and were come from the death into the life Christ gave to these his flesh to cat and his blood to drink even for a renewing of the life 3. Not sodden at all in water Seething and boyling as also stewing requires water or other liquor wherein to stew boyl and seeth meat and make it fit for eating by working out the scum and drawing out the crudities Mysticè Sursum corda I come not to teach the Artists their own art What then is meant by water wherein the Lamb must not be sodden By water mystically is understood doctrine Ephes 5.26 Doctrine in Scripture is humane or divine Humane doctrine as mens traditions are here forbidden their fear of me is taught by the precepts of men Of this water the Prophet complains thy wine is mixt with water the spiritual doctrine of divine consolation is blended with mans doctrine mans invention for that water which is divine doctrine is elsewhere commended 2. The Lord requires the simplicity in Christ 2 Cor. 11.3 and godly sincerity in all our services And therefore 1 Cor. 5.8 as here he forbids the water of humane doctrine so elsewhere the leaven of hypocrisie in eating the spiritual Passover Esay 29.13 1.22 But why must not the Lamb be sodden in the water of humane doctrine or mans doctrine 1. In regard of the water it self 2. In respect of the seething or boyling meat in that water 1. The water it self is from beneath the water below the heavens whereas the divine water is water above the heavens Now because its water from beneath its feculent and sapit contiguam glebam it relishes of the earth whence it comes and that is from the earthly mans wisdom and invention James 3.15 Of this our Lord speaks Ye are from beneath I am from above John 8.23 2. In regard of the seething or boyling and the effect of it the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word The Naturallists say and experience proves it Aqua tantum ascendit quantum descendit Water can ascend no higher then the Fountain from whence it comes That which is of the flesh is flesh that which is of the earthly spirit is earth John 3.6.31 Since therefore the Pascal Lamb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat the weak water of mans doctrine cannot prepare it maturate it or fit it for the nourishment of our souls The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand the mystery of the Lords Supper For the learned men of three divided Churches have been long time seething and boyling and parboyling this mystery and all to little
to stand ready girded to be in a readinesse and wait for the on-set of the enemy The Girdle also requires Chastity It girds the loyns Quoniam in lumbis origo seminis est concupiscentiae And therefore the Lord hereby figured his Spouse the Church which should be chaste unto him Jer. 13.11 Yea among the ornaments wherewith he decks his Church Ezech 16.10 one is a girdle of fine linen which S. John tels us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesses of the Saints the word is plural Revel 19.8 even all the vertues and graces of the Spirit So that it were to be wished that they who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armed or harnessed would shew us where the Israelites had their arms Is there any probability that a notorions Tyrant holding a numerous people in servitude and bondage who therefore oppressed them lest they should increase and rebel Exod. 1.10 who yet now were multiplyed and waxen very mighty ver 20. is it likely that Pharaoh should permit to these arms or the use of arms N. Lyra raiseth this Spirit but layes it not Surely their armour was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God which depended upon their faithfulness and sincerity as the Roman Soldiers armour hung upon his Girdle And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators in the marg turn five in a rank signifies quinquagenarios fifties For fifty is the sacred number of the Jubile and portends in a figure the remission of sin and all the vertues and graces of the Spirit which should be given in the Pentecost and meantime are girded up together in faithfulness and sincerity according as the Philolospher could say that Virtutes sunt connexae vertues are knit together which shall be administred unto us as we grow up in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 Meantime O my fellow travellers out of the spiritual Egypt toward the promised Land and my fellow soldiers engaged with me in the same common cause against our spiritual enemies let us gird our loins with the girdle of truth let us be sincere and faithful unto the Captain of our salvation He himself is so girded Esay 11.5 Righteousness is the girdle of his loyns and faithfulness is the girdle of his reins It is a Soldiers honour to be as his Commander in chief He will gird us with strength and according to our faithful use of his strength he will give us more grace for to him who so hath shall more be given until he make all grace abound in us Hear the Military Oration of a great Commander under the Commander in Chief Gird up the loyns of your minde be sober and hope to the end or perfectly for the grace that shall be brought unto us at the revelation of Jesus Christ 1 Pet. 1.13 His chosen Captains also are drowned in the Red Sea the depths have covered them Exod. 15. Ver. 4 5. they sank into the bottom as a stone It had been as good English and more consonant to the Hebrew text to have rendred the former words thus The choise of his Captains c. And the later thus the depths shall cover them they shall sink into the bottom as a stone I shall endeavour to prove these in their order It is very ordinary in the Psalms and other parts of Scripture conceived to be written in meeter that the later part of a verse is the Exegesis or explication of the former Examples are obvious Psal 114.1 When Israel came out of Egypt the house of Jacob from a people of a strange language and ver 8. He turn'd the Rock into a standing water the flint into a fountain of waters So Praise the Lord all ye nations praise him all ye people And of this nature that Scripture is which we have before us Yet it cannot be denyed but that in it there is some variation not in the words onely but also in the sense In these words one and the same thing is three wayes expressed Take them first in the Translators words 1. The chosen Captains are drowned in the Red Sea 2. The depths have covered them 3. They sank into the bottom as a stone As for the first I render it The choise of his Captains And the Translators themselves so turn the same word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the choise of our sepulchres Gen. 23.6 Nor were they very happy in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captains who were the third sort of Governours in the kingdom The Chald. Par. renders the word Valiant or Mighty ones The first in order of dignity was the King Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second such was Joseph to Pharaoh Gen. 41. Such was Elkanah to Ahaz 2 Chr. 28.7 marg After him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third Such was Daniel Dan. 5.29 in civil business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third Ruler in the Kingdom In military affaires they were such as the Triarii in the Roman Army the most strong and valiant who bare up the weight and the greatest brunt of the battel saith Veget. lib. 3. cap. 14. as when the Army was in danger of a rout it is a proverbial speech Res ad Triarios redit And therefore the Tigurin Bible renders the word here Triarii The LXX renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so in divers other places Exod. 14.7 2 Kings 7.2 What is here turnd the Red Sea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare junci or carecti from the Sedge and other shrubs growing in it and neer it So that some have thought it to be more fitly called the Reed-sea then the Red Sea The LXX here and elsewhere most-what renderit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Red sea not from the colour of the water or sand or any thing else there different from other Seas as experience proves But it was long believed to have had that name from Erythras Erythrus or Erythraeus a King of the Land near unto it so that as neighbouring countreys gave names to their Seas so this But when inquiry hath been made who this Erythrus was all his story was resolved into a fable The truth of which is that this Erythras was Esau who was called Edom from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red Gen. 25.25.30 which name Esau had because he came out of his mothers womb Red. And the same was confirmed to him from his insatiable appetite after Jacobs red pottage He and his posterity dwelt near that Sea This antiquity hath been discovered to this later age by a very learned man of our own nation What is further added the depths have covered them and they sank c. The Verbs are both future and should be rendred The depths shall cover them and they shall sink The words are 〈◊〉 〈◊〉 〈◊〉
us I beseech you sadly consider the punishment of these men and let us from their example Discere justitiam moniti Learn righteousness and remember that the Lord will be sanctified either upon those who are neer unto him Ezech. 38.22 23. Or by those who are neer unto him 1 Pet. 3.15 Let us be sober righteous and godly that we may put difference between holy and unholy and between unclean and clean that we may teach the children of Israel the people of God all the statutes which the Lord hath spoken unto them by the hand of Moses Levit. 10.10 11. that they may be a people also neer unto God For the Lord hath said that he will be sanctified in his nigh ones such as are neer unto him and intimate with him and before all the people he will be glorified Yea let Priests and people who are neer unto God consider that their Body is the Temple of the holy Ghost which is in us which we have of God and are not our own For we are bought with a price therefore let us glorifie God in our Body and in our Spirit which are Gods 1 Cor. 6.19 20. The Swan Levit. 11. Ver. 18. the Pellican and the Gier-Eagle I believe these three fowls are all mistaken Our Translators render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Swan following herein S. Hieroms authority But if we may believe that most diligent and accurate searcher of Nature Vlysses Androvandus one who was extream well seen in most languages he tells us that the Hebrews have no word that simply and properly signifies a Swan And most Translators that I have yet seen are of his judgement For the Greek Interpreters turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what special Bird that is we have no English word that I know to signifie it unless with Ainsworth we turn it a Redshank It s said to have the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath a purple coloured beak it s agreed by them to be a water fowl Pagnin herein followes the LXX so doth the Spanish Translation and Vatablus but Tremellius will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Monedula a Chough or a Daw and that 's a land fowl The Jews side with neither One of the learned Rabbins derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies attonitum esse obstupescere to be astonished because he who looks upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be astonished in that it is of such a strange shape and so unlike to other creatures Another of them saith that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Mouse that flies in the night or a flying Mouse that is vespertilio a Bat which the Naturallists doubt whether they may count it among the fourfooted beasts or among the birds as it is described negatively Vespertilio neque in muribus planè neque in volucribus Its neither altogether a Mouse nor altogether a Bird but mixt of them both Howbeit because it flies though with membranous wings and scarce useth its feet though four in going therefore it s reckoned by the Naturalists among the night-birds according to the Poets description of it Nocte volans seroque tenens à vespere nomen This seems to be the more probable because verse 30 of this Chapter we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature now in question forbidden among the creeping things and interpreted a Mole For there are many words and names among the Jewes common both to fowles and beasts of the earth saith Vlysses Androvandus Yea many living creatures disparat one from other yet may have the same name common to them Nor ought this to seem strange to us since very frequently one kinde of creature hath been taken for another As from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo the Lion Aries was mistaken And from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aper a Bore is the Latin Caper which signifies a Goat And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anser signifies a Goose thence is our English word Hen Gallina And from the Latin Vulpes a Fox is our English word Wolf Lupus and many the like But because the Bat hath in its shape a kinde of loathsomness and may suppose in men a natural abhorrency from eating it though Strabo lib. 16. reports that the inhabitants of Borsippa and Scal. Exer. 236.3 that the Islanders of Catigan feed on Bats and whereas the people of God were brought up in all principles of neatness and cleanliness especially in regard of their food as may appear out of many places of this book as also Ezech. 4.14 Acts 10.14 they seem not to need such a prohibition Also because Moses here reckons up all such as are unquestionably fowles except the Bat which he puts last by occasion of which he addes ver 20. all fowls that creep going upon all four shall be an abomination unto you Hitherto we have heard what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Now what is it I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Owl So Castellio renders the word And Arias Montanus because mention is made of other kinds of Owles ver 16 17. he borrowes an Italian word Civetta which Vlys Androvandus useth which also signifies an Owl As for the Swan the same author thinks some injury to be done to her that she should either under this name or any other be reckoned among the unclean fowles and such as are not to be eaten since the Romans of old saith Plutarch were wont to put up their Swans and fat them and eat them as a very rare dish as the Cygnets are accounted at this day Although it cannot be denied but that the prohibition of eating the flesh of certain beasts fowles and fishes imported unto Ifrael according to the flesh an abstaining from communion with the Heathen by reason of divers analogies and proportions between them as was darkly intimated Levit. 20. Where the Lord having prohibited the Heathenish manners practised by the nations whom the Lord cast out of the Land I am saith he Jehovah your God who have separated you from the Nations ver 24. and then adds ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean implying that by these the other were intended Also the vision to S. Peter Acts 10. and the same occasioned to be recited by him Chap. 11. for greater confirmation makes it clear and evident Yet can we think that when now this distinction between the Jewes and Gentiles is taken away this Scripture is become useless and like a Letter long since dated which hath done its errand Surely no for I know saith the Wise man that whatsoever God doth shall be for ever Eccles 3.14 And all holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect c. 2 Tim. 3.16 17. It remains therefore that this Scripture as well as others have
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
not steal Exod. 20. S. Paul tels us that the Law is spiritual Rom. 7.14 and therefore it hath a spiritual understanding These words therefore have their mystical meaning hinted in divers parts of the text both in the supposition of the crime and guilt and in the imposition of penalty expiation of the trespass and reconciliation of the trespassers Any of all the sins of man committed involves and implyes the trespassing a trespass against the Lord. Wherein this trespass consists will appear if we compare the parallel Scripture Levit. 6.2 3. If a soul sin and trespass a trespass against the Lord Levit. 6. ver 23. and lie unto his neighbour in that which was delivered to him to keep c. This supposition seemed strange to one of the most pious and learned Fathers That there should be any soul found guilty of these or any such crimes among the people of God Absit hoc ab Ecclesia Dei and again Absit absit inquam ut haec ego de aliquo fidelium sentiam Far be it far be it I say that I should believe these things to be spoken of the Church of God Yea saith he I dare confidently affirm of you that ye have not so learned Christ would God I could as truly say the same of the present Church of Christ Wherefore since those enormities concern'd not the Church of Christ according to the letter that holy Father applyed that law spiritually to the Church And let us inquire what is the Depositum that which is delivered to be kept Surely the Lord hath delivered unto every one of us a depositum somewhat he has committed to every one of our charge to be kept even our pretious soul and body and the image of our God imprinted in it and stampt upon it as his coyn his money to be imployed to our Masters use Most certain it is thou hast received this thy Lords money the image and superscription of thy God without blemish no way adulterate not at all abased For nothing can proceed from the most holy God which is not holy This image this depositum this pledge must be restored unto thy God intire in specie there is no recompense to be made in value for it it self must be restored unto God If therefore thou be holy as he is holy 1 Pet. 1.15 If pure as he is pure 1 John 3.3 If perfect as he is perfect Matth. 5. If merciful as he is merciful thou bearest his image the image of the heavenly 1 Cor. 15.49 These all these are in thy God by nature and all these are in his image which is to be imitated and drawn out in thee and restor'd intirely to him as thou receivedst them If these be in thee happy thrice happy thou This was that pledge which S. Paul gave Timothy a charge to keep 2 Tim. 1.14 O Timothy that good thing committed to thee keep by the holy Ghost which dwelleth in us But if now we have imbezill'd our Lords money if we have been unholy and prophane if impure and unclean if unmerciful and cruel if we deride as many do the perfect life and jeer it out of the Church as an impossible thing thou hast wasted thy Lords money thou hast spent thy fathers substance thou hast defaced the image of thy God thou hast adulterated his coin and thus thou hast lyed and denied that good thing committed to thy charge and hast the Devils image minted and imprinted on thy soul 2. We read of fraudulent dealing in fellowship Lev. 6.2 What fellowship what partnership is this Does not the Apostle say If there be any fellowship of the spirit Phil. 2.1 This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ which S. John and his fellow Apostles had 1 John 1.3 And S. Peter we are made partakers saith he of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Since therefore so blessed a fellowship is vouchsafed unto us even a fellowship with the Father and with his Son Jesus Christ and with the holy Spirit if we be partakers of the Divine Nature O how careful how watchful ought we to be lest by our unfaithfulness we deny that blessed society It is denied in works not in words only Tit. 1.16 For what fellowship hath righteousness with unrighteousness what communion hath light with darkness 3. The Lord discovers another trespass Levit. 6. ver 2. taking away a thing by violence or by putting of the hand as in the marg If we render that place word for word it sounds thus If a soul sin and trespass a trespass against the Lord in putting of the hand or in rapine or hath oppressed his neighbour by violence or fraud For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 1. To over-power one by forg'd cavillation Jer. 7.6 Mich. 2.2 2. To deceive and circumvent by fraud Mal. 3.5 Where the Translators put oppress in the Text and defraud in the Margent as they might have done here implying that the word hath both significations Where they quite leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to take away by open violence For what they turn taking away by violence they otherwise render in the margent putting of the hand What they adde or hath deceived answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been shewen so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by rapine is quite left out and not translated By putting of the hand may be implyed â—imming and pilfering and such like close theeving where by a kinde of Legrer de main men steal the word one from another whereof the Prophet speaks Ver. 23.30 By rapine is understood open force and violence whereby men forcibly take to themselves all the promises of God which belong not unto them and thereby lay violent hands upon the kingdom of God before John Baptists day dawns unto them Mat. 11.13 Of both these the Prophet speaks Hos 7.1 The thief comes in and the troop of robbers spoyleth without And our Lord He that entreth not by the door even the death and life of Christ into the sheepfold but climbeth up some other way the same is a thief and a robber John 10.1 Where the old English Manuscript renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night-thief and a day-thief Hitherto we have had the supposition of a crime and the guilt of it Come we now to the Lords imposition of a penalty and the means of expiation of the sin and reconciliation with the parties wronged which are literally in this order man and God himself and accordingly he ordains the means The penalty and means of reconciliation unto man is two fold Confession and Restitation Confession is here injoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb in the reciprocal form then they shall confess themselves which is an inward and reflex confession of the heart Confitebuntur se so Pagnin
deceived merely by like sounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum and Annise In which translation I note as well an Ecclesiastical policy in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimatis ye pay tithes as a mistake in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annise For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have bin as fully expressed by rendering it ye give tithe as they turn it Luk 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do so Hierom I give tithes of all that I possess Or it s as good English that we waive both expressions of debt and bounty and turn the word ye tithe mint and dill But in policy the Translators thought fit tacitely to insinuate unto the people that when they tithed or gave tithes they did no more then pay their due debt and therefore they turnd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye pay tithe I believe some will make ill use of this my observation to a worse end then I intend it For I do not hereby deny that tithes ought to be given yea payed as the Translators turn the word though it be not so truly turned in this place For if I should deny this the very next words would confute me as they may all those who oppose Tithes Let them read our Lords words judiciously Ye tithe Mint and Dill and Cummin and omit the more weighty things of the law judgment mercy and saith These things ye ought to have done namely judgment mercy and faith and not to leave the other that is tithing of Mint Dill and Cummin undone I never in my ministry hitherto have preached for tithes or any other maintenance of the ministers though the holy Scripture yea the New Testament be full of arguments leading that way and men who read Scripture might be convicted did not self love blind them But because they are reputed covetous who speak of such a subject as also because I have endeavoured to win the peoples souls unto God and not sought mine own gain as God is witness I have therefore forborn that argument Howbeit I know not how it is possible for any man how opposit soever he be unto Tithes to avoid that reason which is immediately and undenyably deduced out of our Lords words Adde what the Apostle saith 2 Cor. 11.7 15. and any indifferent man will observe that what places out of St. Pauls Epistles they use against the ministers maintenance by Tithes or other like way they understand and urge fallaciously by a known fallacy à dicto secundum quid ad dictum simpliciter Because he took no maintenance of the Corinthians therefore none of any other If followeth not By occasion of that place in S. Matthew mistranslated I have made somewhat a long but I hope not an unprofitable digression Let us now proceed unto a third argument 3. If Ezob be not that which we call Hyssop what then is it There are diverse conjectures what Ezob should be Some say its Adiantum Maidenhair or Ruta muraria Rue of the wall Others Parietaria Pellitory of the wall Which conceits seem to be grounded on what I cited before out of 1 Kings 4.33 where Ezob is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egrediens in pariete 1 King 4. v. 33. growing in or by or against the wall not out of the wall as ours render it And so it is true that the herbs above named grow out of the wall But I rather think that by Ezob is here to be understood Libanotis or Rosmarinus which we call Rosmary as being that unto which the description vertue and use of Ezob very well agree As for the description 1 Kings 4.33 it contains the genus or common nature of Esob and the subject place where it best grows and thrives As for the genus or common nature it s reckoned among the trees and the lowest of them as appears by the comparison of it with the Cedar which is the tallest And as a tree it s of a woody substance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the place above named signifies Lignum wood as also Ezechiel 15.2 c. where our Translators turn the words thus Son of man what is the Vine tree more then any tree Ezech. 15. v. 2. c. shall wood be taken thereof to do any work or will men take a pin of it to hang any vessel thereon Behold it is cast into the fire for fewel the fire devoureth both the ends of it and the midst of it is burnt will it prosper for work It is evident unto any understanding man who shall attentively consider this place that the Lord speaks not of the Vine tree as our Translators turn it but of the wood of that tree now sere and dry and such as in other trees now dry and seasoned they make timber and apply to some work as here the Prophet instanceth to make a Pin which men are not wont to do while the tree is green nor usually while it is green do they burn it But as for the Vine when the wood of it is now dry men use not it for any work nor make a Pin of it but then burn it as good for nothing else As our Lord speaks of the Vine-branch which had been in him the true Vine John 15. v. 6. but now not bringing forth fruit nor abiding in him he is cast forth as a branch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been dried or withered and men gather them and cast them into the fire and they are burned John 15.6 For as the Vine so the Fig tree and some other trees typifie the Church of Christ which ought to be filled with the fruits of righteousness which are in Christ Jesus Phil. 1.11 And if they be unfruitful they are unprofitable and good for nothing the Fig-tree cumbers the ground and makes it idle and unprofitable Luke 13.7 so the Greek word signifies Luke 13. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does this Fig tree not only become unfruitful it self but makes the ground about it unfruitful also By what hath bin said touching the genus or common nature of Ezob it appears to be a tree and therefore not Hyssop which is an herb as was shewen before And therefore it s more probably to be understood of Libanotis or Rosmary As for the subject place Ezob is said to grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in by or against the wall not out of it as ours turn the word as indeed Hyssop sometime doth but the Ezob or Rosmary tree growes and thrives best by or against the wall as common experience proves whereas Hyssop prospers best other where in our Gardens So that the description of Ezob both according to the common nature of it and the particular place of growth agrees to Rosmary not to Hyssop 2. As for the vertues of Ezob although I acknowledge it is the Divine Power which works the cure of diseases for God sends his word and heals Psal 107.20 Yet according to
to the utter wasting of nations and desolation of kingdoms So that howsoever the war began and whatever the cause and quarrel was at first yet the quarrel in the end will be for necessary support of nature for bread Thou hast bread and I have none thou hast meat and I have none thou hast clothes and I have none And therefore the Wiseman gives good counsel the beginning of strife is as when one letteth out waters Or rather according to the order of the words Prov. 17. v. 14. He who letteth out waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the beginning of strife therefore leave off contention before it be medled withal Prov. 17.14 The vast level in the North and North East of this Nation which lay long time under water might at first have been prevented with half a dayes labour which hath cost much treasure and the labour of many years and it may be yet questioned whether in vain or not Such advice as this was given in this place many years ago while it was Res integra when as yet no blood was drawen but in vain Yea even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that counsel was imputed as a great crime to the Author of it when yet the effect hath proved that it was good counsel how ever it was taken War is an eater a waster a consumer 2. Although war in diverse cases may be lawful yet Gods people ought to wait upon Gods summons Gods Trumpet must sound Alarum when they go forth to battle Numb 10. 3. Hence it appears that although ambitious Tyrants and Invaders usurp a power over others as Sihon did over the Moabites and are permitted so to do by the patient and long-suffering God yet Altissimus est patiens redditor Ecclus 5.4 the most High hath his Jubile Levit. 25. when he will restore every one to his right 4. Although the Lord give to Israel Sihon and the Amorite King of Heshbon and his land into their power yet must Israel fight for it The promises of God do not disoblige us from that duty which is required of us for the obtaining of the promises No not the Oath of God Deut. 8.1 Hebr. 6.13 14 15. Yea the promises of God are a stronger obligation to binde us to obedience 2 Cor. 7.1 Mysticè 1. Heshbon is no free City but under the tyranny of Sihon Thoughts are not free as many think who make little account of them It s true indeed that the judgement of the heart and thoughts belongs not to mans day nor can man judge of them It is also true that the thoughts or dinarily without our choice glide into our mindes as light into a room but whether these be good or evil they are not free from Gods knowledge or cognisance For he judges the thought of the righteous to be judgement Prov. 12. v. 5. Prov. 12.5 and the thought of foolishness to be sin Pro. 24.9 and 15.26 And if the Lord take cognisance of the evil thought and judge it to be sinful surely the sinful man is liable to punishment for the sinful thought And therefore S. Peter directs Simon to pray that the thought of his heart may be forgiven him Acts 8.22 2. The exhortation is medle or mingle with him with Sihon the Amorite King of Heshbon in war or battle What shall we mingle with him Deal with him at his own weapon So our Lord coped with the Devil Scripture against Scripture Object But Sihon suggests evil thoughts Suggest thou good thoughts against them Out of the heart proceed evil thoughts T is true but good thoughts also proceed from thence For Prov. 4.23 Out of the heart are the issues of life What though Sihon and Heshbon be strong the good thoughts are from God and they are stronger Igneus est illis vigor coelestis origo Good thoughts have fervent force and heavenly birth Does Sihon the Amorite King of Heshbon fight against thee with wrathful thoughts answer him with milde and gentle Does the Amorite set upon thee with hard speeches Give him a milde answer It was the Jews stratagem when the Romans fought against Jerusalem and forced their Engine their Iron Ram against the City walls to batter them they cast out Wooll-packs which met the Ram and saved their wals A soft answer turneth away wrath Prov. 15.1 Does the Amorite proceed to cursing and bitterness Though they curse yet bless thou Psal 109.28 Bless them that curse you Matth. 5.44 It s the precept of the true Jehoshuah Not rendring evil for evil 1 Pet. 3.9 nor rayling for rayling but contrary wise blessing as knowing that ye are called that ye should inherit a blessing 1 Pet. 3.9 It was the practice of the true Jehoshuah when he was reviled he reviled not again 1 Pet. 2.23 Why therefore should the opposition of Sihon with his Heshbonites his Amorites his Army of evil thoughts discourage the Israel of God For why should any true Israelite complain Alas my vain thoughts lodge in me Heshbon prevailes over me Jer. 4.14 Mistake not thine own state poor soul The thoughts are quick and nimble mortons which its possible may be indifferent or naturally good or if evil haply not evil to thee There is an open passage from all sensible things to the senses as they say Quodlibet visibile radiat every visible thing sends forth a species or image of its self the like we may say of other objects in regard of their respective senses And the way lies as open from the senses unto the common sense and fansie and thoughts If now the thought be evil as injected and cast into the soul by the Evil one its evil to thee only if thou entertain it well If you feed a Dog hee 'l be sure to resort to you and faun on you as one who loves him But if you beat him away and be constant and earnest in so doing hee 'l be gon and look at you as his enemy Even such are our thoughts to us as we are to them They faun upon us as if they loved us and presented somewhat convenient for us if we give them good entertainment feed them with consent and delight in them they will abide with us and lodge with us Jer. 4. But if we beat them away with the Staff of the Law as the Chald. Par. calls it Psal 23.4 they will forsake us The Lord knowes the thoughts of man that they are vain Ps 94.11 12. but then follows Blessed is the man whom thou correctest O Lord and teachest him out of thy Law T is true a Dog is impudent his Epithet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and our thoughts they are bold and thrust themselves upon us They were so bold so unseasonable and saucy they were that they intruded into the company of the Disciples even at a time most unseasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.46 Luke 9. v. 46. There entred in a reasoning among them this which of them should be
Taking up the Cross 1. Self-denyall stands as a Porter to keep the dore of the heart And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to keep signifies all the Porters duty in three acts Observare Cohibere prohibere 1. To observe who comes in and who goes out For so every one ought to take heed what thoughts enter into his heart and what desires run out 2. To keep the heart at home that it go not after the eyes Num. 15.39 3. To award and keep off temptations Job 31.1 2. The Cross and patience of Jesus Christ is as a strong dore with locks and barrs to withstand and bear off all forcible entry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prison-house Gen. 40.3 According to our Lords precept Luke 21. v. 19. Luke 21.19 In or by your patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess ye or gain ye the possession of your souls Such diligent heed must be taken for the avoiding of great evills that otherwise will follow That 's the third divine Axiom 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the words which his eyes have seen and lest they depart from his heart This point adds to the former the consideration of the ends why Israel ought to take heed to himself and keep his soul and these ends are powerful reasons of this important duty from the great and imminent danger which will ensue upon the neglect of it Wherein we have 1. The caution or warning only take heed to thy self and keep thy soul diligently 2. The peril and danger that otherwise will follow lest thou forget the words which thine eyes have seen and this danger brings in another lest these words depart from thine heart Herein we must enquire what forgetfulness is which because its a privation and privatives are best known by their positives we must first learn what memory is and what it is to remember which according to Plato Speusippus and others of that School is Cogitationes conservare to keep our thoughts And they say that the better memory is Dispositio animae inhaerentem veritatem custodiens a disposition and frame of the soul keeping truth inherent in it But these descriptions seem too strait for the nature of memory Others therefore ascribe two offices unto it others three 1. To lay up in memory 2. To retain 3. To recall to minde The two former may be reduced to one 1. As to keep and retain the thoughts 2. To recal them when they are lost or in danger of losing when we have use of them Thus Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid up and kept in his memory the dreams of his son Joseph Gen. 37.11 So did Mary keep in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which were spoken of Christ by the Shepherds Luke 2.19 Luke 2. v. 19.51 And again v. 51. His Mother kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place things in the later more advisedly sayings And as to remember is to commit and retain our thoughts in memory so likewise it signifies to recal them as Luke 22.61 Peter remembred the words of the Lord Luke 24.6 7 8. To forget therefore is to lose our thoughts and let them slip out of our custody and keeping So the Apostle understood forgetfulness Hebr. 2.1 If we inquire into the reason of this warning it proceeds from the great love of God toward his Israel 1. He knowes the excellency of the words and things committed to our trust and the custody of our memories even the holy and blessed Trinity and the work of our creation Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators the Law of God the Father Malac. 4.4 The Redemption by Jesus figured by bringing Israel out of Egypt Deut. 16.3 Jude v. 5. Vulg. Lat. Sins committed against so great grace Deut. 9.7 Ceasing from our sins figured by the Sabbath Exod. 20.8 and many the like which is not a bare memory but such as puts us upon sutable duty Verba sensuum innuunt affectum effectum words of sense inward and outward import affection and effect answerable thereunto as Deut. 8.18 19 20. Psalm 22.27 and many the like 2. These are too sublime and of too high a nature for the foolish heart of man left to it self to contain Prov. 24.7 And there is in us by corrupt nature a stupidity and dulness in regard of spiritual things Hebr. 5.11 And Satan with his evil spirits interpreted by our Saviour the fowls of the air is watchful to catch the Word of God out of the heart when it is sowen Matth. 13.19 He is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine if we let it slip and it run out of our vessels 1 Pet. 5. v. 8. Hebr. 2.1 1 Pet. 5.8 3. The memory it self is frail and weak as a vessel that has got a fall that 's crackt and riven So saith the Wiseman that the inward parts of a Fool are like a broken vessel he will hold no knowledge as long as he liveth Ecclus 21.14 4. The memory is too often full of somewhat else and so intùs existens prohibet extraneum a vessel full of one liquor will not hold another Non datur penetratio dimensionum two bodies cannot be in one place nor two contrary spirits in one soul The Fool full of his own knowledge cannot receive divine understanding Proverbs 30.22 Great need therefore there was that the Lord should warn us of this danger 1. Whence we may observe the Lord hath given us the tutelage and gardianship of our selves our souls our hearts and what is that but our memories whereby we retain holy thoughts and the divine words which our eyes have seen Plato tells us that Mnemosyne is the Mother of the Muses The meaning is that the memory brings forth and nourisheth all the good thoughts It is the true inward Eve the Mother of all the Living ones which brings forth unto us spiritual Children According to which whosoever doth the will of God he is the Mother of Christ Matth. 12.50 For all the senses outward and inward were made for the life especially the two disciplinary senses Seeing and Hearing The Lord hath given them both for this end And therefore the eye is a seeing eye when a man sees the divine Words and discerns aright what the will of the Lord is and the ear is an hearing ear when he obeyes the commands of God And therefore the wiseman tells us that the hearing ear and the seeing eye the Lord hath made even both of them Prov. 20.12 Whence our Lord he that hath an ear to hear saith he let him hear Matth. 13.9 Rev. 13.9 Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him Ephes 1.4 Thus the woman was created for the
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
fathers for in Christ Jesus I have begotten you through the Gospel And thus he calls the Galatians his little Children Gal. 4.19 Now what is it to whet these same words upon our sons David Kimchi turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assignè loqui to speak dayly of them One old English Translator who turns the phrase to whet the commandements upon our children explains it by exercising them in speaking and hearing and causing them to practise them in their living The metaphore is taken from souldiers saith Tremellius who whet their weapons that they may easily pierce into their enemies And so the Lord commands parents to propound the doctrin of God unto their children quà m accommodatissimè most conveniently for their profit So he To whet or sharpen is to work off the rust and soyl that cleaves to sword knife or other weapon tool or instrument to make it bright to make it sharp to set an edge upon it to make it fit to pierce and cut This is done by often and often repetition by inculcating again and again of these same words The book of Deuteronomy may have the name from the frequent iterating repeating inculcating and so whetting and sharpening these same words upon the sons of Israel For howsoever there seems to be a frequent rehearsing of the same things over and over yet if it be well observed the main conclusion that is principally aimed at in that Book is that we hearken to the voice of the Lord obey and do the commandements which conclusion is inferred by great variety of arguments which the divine Logitian who is taught by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward and living word can easily understand and distinguish And because others know them not that Evangelical Book seems irksome and tedious unto them though these same words be Gospel words and so much is intimated by the often repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodie to day which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Law under which Jesus was a minister Rom. 15.8 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula respects the everlasting Gospel Rev. 14.6 And such variety ought to be used in whetting and sharpening these same words upon men in this time of the Gospel There is reason for transmitting of these same words unto posterity whether we consider these same words or Israel in whose heart these same words are or the sons of Israel on whom they must whet and sharpen these same words 1. As for these same words they are not proper to any one person or nation or age but common and coextensive to all persons nations and ages So saith the Prophet Psalm 119.142 Thy righteousness is an everlasting righteousnses and thy law is the truth and ver 144. the righteousness of thy testimonies is everlasting 2. Israel in whose heart these same words are has received them and that not for himself only but he ows to his sons Esse neutritivum instructivum as the school speaks nutrimentum documentum nourishment and nurture or education 3. The sons of Israel have an equal share in the promises of God with their fathers as being made to them and to their seed for ever and alike capable they are of Gods image and the divine nature promoted and advanced by these same words But must Israel teach only those same words Must he whet no other words upon his sons What think we of tongues and arts and other secular learning Must Israel sharpen those words upon his sons or not It is true that secular learning is exceeding useful but as an handmaid not as a mistress no by no means And therefore if Hagar be proud and saucy as she has been long in the Church her mistress Sarah must chasten and correct her yea and if she will not humble her self turn her out of doores till she learn better manners Hagar signifies advena peregina a stranger Now Israel might entertain strangers to be servants unto them Levit. 25.45 And what do these strangers signifie in their mystery but forraign arts and tongues and other learnings of the strange nations which Sarah the Lady as her name imports may receive into her service and very serviceable Hagar may be in Abrahams house but she must not pride her self above her mistress no nor equalize her self unto her this servant must not abide in the house always John 8. When Isaac is born and growen up Hagar and her son Ishmael must be both thrust out of doors Galatians 4. Hear what the law saith when thou seest among the captives a beautiful woman and hast a desire unto her that thou wouldest have her to wife Then thou shalt bring her home to thine house Deut. 21. v. 12. and she shall shave her head and pare her nails As to the literal meaning of these words what is here turned to pare her nails is word for word make her nails Now whether to make her nails be to pare and cut them off or to let them grow it is much questioned And the Translators themselves seem to have been divided concerning this question since they put the one in the Text and the other in the margent but as unhappily as often elsewhere for beside the reason intimated before that to make nails as it is in the Hebrew is rather to let them grow then to cut them off the end here aimed at viz. to deform the captive maid lest he who hath a desire toward her should perditè amare be too much enamoured with her that end requires unhansomeness and uncomeliness in her that thereby the heat of his affection might be cooled taken off and abated Now that this end is here intended appears by the context wherein it is required that this maid be shaven which would be a shame unto her as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish her hair let it grow and so to have long hair is a glory to the woman as her comely ornament 1 Cor. 11.6.15 Beside the law saith ver 13. she shall put of the rayment of her captivity from her wherewith her Amoretto was taken then she must be in sordibus in mourning attire a full moneth for her father and her mother All this being performed he might go in unto her but it s supposed to be likely that his love may be allayed toward her ver 14. And thus the learned Jews understood this law Now because the law is spiritual St. Hierome understood by this maid the learning of the Gentils which hath a ravishing beauty and capta capit being taken it is much taking also and wins very much upon mens affections and very great danger there is Ne depereant id est perdite ament lest men court the Handmaid rather then her Mistress the divine wisdom to their own destruction Very needful therefore it is that the Handmaid be humbled that the proud Slut be brought under and that her
unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred now as Vatablus turns it Mitte nunc send now But I conceive with Arias Montanus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendred pro me for me or in my stead and that to good purpose For whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh he here desires the Lord to send one whom he would afterward send for him or in his stead Whereby he implyes Christ himself who was to be sent And so Hierom turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est who was to be sent Gen. 49.10 For so no doubt that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hieroms dayes And our Lord for this reason makes so frequent mention that he was sent as in other places so especially in S. Johns Gospel from the fourth Chapter to the twentieth And for what other reason can we conceive that S. John saith the Pool of Siloam is by interpretation Sent but that hereby he would have us to understand that Jesus Christ was sent into the world to enlighten every man that cometh into the world John 1.9 And therefore being about to cure the blinde man John 9.4 I must work saith he the works of him that sent me while it is day the night cometh when no man can work As long as I am in the world I am the light of the world when he had thus spoken he anointed the blinde mans eyes and sent him to wash in the Pool of Siloam Sent that through the power of Shiloh he might be enlightned and receive his sight Whereas therefore Moses foreknew by divine revelation that the Lord would send his Son the great Redeemer and Saviour of the world to bring his people out of Egypt and that he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est he who was to be sent whom the Thargums and learned Jewes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ yet hitherto he knew not whether he himself should go before that Shiloh as a figurative and typical Redeemer because in his first entrance upon that work he found great opposition made against him Exod. 2.14 15. he therefore desires the Lord to excuse him and to send the great Redeemer by whom he would send for him or in his stead He also out of profound humility judged himself unworthy of so transcendently honourable an imployment as to be sent on an Embassy from the Blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 unto Pharaoh King of Egypt as wise men dare not hope or promise so much of themselves as indeed they are able to do whereas on the contrary rash ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes And therefore after all his reasons alleaged and all his objections satisfied he beseeches the Lord to send in his stead and for him whom he would send Consider this thou who art rich in opinion of thy self because learned with other mens learning who presumest thy self to be an Embassador of Jesus Christ because he saith to his Apostles As the Father hath sent me so send I you Joh. 20.21 And because the Apostle saith of himself and his fellow Apostles We are Embassadours for Christ 2 Cor. 5.20 hath the Lord therefore sent thee Art thou therefore his Embassadour Moses a most godly and learned man in all divine and humane learning Acts 7.22 was afraid to undertake so weighty a burden as also Jeremy and many others have been and would most willingly have withdrawn his shoulder And darest thou out of thy pride of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly take the burden How justly may the Lord complain as in former ages I have not sent these prophets yet they run I have not spoken to them yet they prophesie Jer. 23.1 How true is it that very much learning divine and humane renders men humble and lowly but a very little learning makes men proud O let us wait upon the Lord until our iniquity be taken away and our sin purged by the spirit of judgement and the spirit of burning and then if the Lord shall furnish us with suitable abilities and make an overture and open a way saying unto us whom shall I send let every one of us be ready to say Lord here I am send me Esay 4.4 and 6 7 8. Yet even then let us not dare to speak of any of those things which Christ hath not wrought by us Rom. 15.18 but let us speak as the Oracles of God and minister of the ability which God giveth 1 Pet. 4.11 And thou shalt be to him instead of God It cannot be denied Ezod 4. Ver. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God But does it not also signifie A Judge or Prince Psal 82.6 I have said ye are Gods which v. 7. he calls Princes And Moses accordingly explains one by the other Thou shalt not revile the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor curse the Ruler of thy people Exod. 22.28 And so S. Paul understood it and applyed it to Ananias the High Priest Acts 23.5 And what inconvenience will follow if so we understand the word to be here used that it signifies a Prince or Ruler Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be unto him for a Prince So again Chap. 7.1 And so the Arabick Version the LXX He shall be thy mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom follows Tu autem eris ei in his quae ad Deum pertinent But thou shalt be unto him in things pertaining unto God And the Apostle hath the same expression Every high Priest taken from among men is ordained for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things belonging unto God And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred here to God as as Internuntius a middle or mean by whom Aaron may inquire the will of God So the Targ. Jerusal and Gods Truchman and Interpreter by whom Aaron may understand what the will of God is And for this reason Justin Martyr Orat. Par. ad Gentes saith that Moses was called Mercurius by the Egyptians for his profound understanding and interpreting the will of God As the people of Lystra for like reason called Paul Mercurius Acts 14.11 And truly it were to be wished that there were a more sober use of this name and a due limitation of it when it is given to men since at this day there are who abuse this phrase and make a very course application of it when they call him whom they repute the chief of their party their Lord God and the same one who is no good man Their reason Because the Lord said to Moses I have made thee a God unto Aaron How much better were it that every one of us who fear God
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father