An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...

Numbers.

Every male by their poll, from twenty years old and upward,* 1.1 all that are able to go forth to war in Israel, thou and Aaron shall number them by their Armies.] The main scope of this Book is the prepa∣ration of Israel for their encamping about the Tabernacle, and their march toward the land of Canaan; wherein, although ma∣ny things of various argument, are delivered, yet, because the principal matter spoken of, is the numbering of the people, (which is twice commanded and accordingly performed, Chap. 1. and 26 of this Book, as once before, Exod. 30.12.) therefore this Book, according to the title of it in the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is called Numbers. As for the special handling of the Text, let us first enquire into the translation of it; which seems not to be so right as were to be wished. For although all they who went forth to war in Is∣rael, were supposed able, and were numbred, yet in the words be∣fore us, nothing in the Hebrew text answers to able, nor doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie war, nor doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in this place properly sig∣nifie to number onely. So that against the translation of these words there lies a threefold exception. 1. Beside the needless enallage and change of number, the Translators adde [able] all that are able to go forth: which is in the Hebrew only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one going forth. And the same is added to the particular muster of every Tribe, and to the total sum of them.

Besides, here seems to be a mistake: For the words every one going forth have no respect to the Army, but to Egypt, as the phrase is used Verse 1. and is so to be here understood; from twenty years old and upward, every one that went forth, (viz. of Egypt.) And that it is so to be understood, appeares Chap. 26.4. where the same phrase, upon the same occasion is fully expressed.

2. They render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 war, which signifies an Army, and they themselves so turn it in the same verse, and an Host often in the next Chapter following.

3. They render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to number; which though it so signifie, yet in the business of this and the next Chapter, its a word too ge∣neral, and is more properly to be turn'd to visit, or rather to muster: as the Latin phrase imports, Exercitum lustrare; facere militum recognitionem. So Armilustrium signifies mustering; a viewing of Harness, Weapons, and Souldiers. For they who muster their forces, do not only take account, how many their souldi∣ers are, and so number them, but also enquire and take notice how able, how well appointed, how well furnished they are for war. So Vatablus, Agite delectum, muster them, so the Tigurin Bible. Recensete, take a view, make a general muster; so Tre∣mell us. So Piscator in his High Dutch and Latin Scholia.

Beside, the Scripture thorowout this and the next Chapter u∣seth diverse words, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for number, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for visiting or mustering. So that the translation confounds those acts which the Spirit of God distinguisheth.

In the words are contained these divine truths.

• 1. Every Male of the sons of Israel, from twenty years old and upward, every one coming out of Egypt to the Army in Is∣rael, must be visited, numbred, and mustred.
• 2. Moses and Aaron were commanded to visit, number, and muster them according to their Armies.

The former contains a description of the Lords Souldiers.

The particulars are many.

• 1. Their Sex; they must be all Males. Every male.
• 2. Their Age. 1. Definite; every one, from a son of twenty years, which is an Hebraism; or twenty years old. 2. Indefi∣nite, Twenty years old and upward.
• 3. The place and people: 1. Whence, and from whom, coming out of Egypt. 2. Whither, and to whom, to the Army in Israel.
• 4. These must be numbred, visited, and mustred by Moses and Aaron. So the Lord saith to Moses, Thou and Aaron shall num∣ber, visit or muster them.

If we inquire into the reason why Gods Souldiers should be numbred, visited, and mustred, it will appear 1. from consideration of the Souldiers themselves. 2. Their Commander in Chief. 3. Their Common designe.

1. As for the first of these. They are to be numbred, visited, and mustred, who are able and fit for war; as these Souldiers in the text are, choise yong men in the prime of their age, valiant and couragious. Such Souldiers the Lord requires, Deut. 20.3, 8.

2. Such as these are but few:

Rari quippe boni—Pauperis est numerare pecus—

Gideons Souldiers, who went to the battle with him, were but 300.

3. But such as these, are excellent absolutely, the Excellent ones, Psal. 16.3. and comparatively more excellent then others, Prov. 12.26.

4. And such are highly esteemed, loved, cared for, numbred; as appears by the contrary; as its said of persons despicable and contemned, Extra numerum esse, nullo numero esse, nullius esse numeri; Military phrases implying such as are of no reckoning, of no account, who stand for Ciphers. But the Lords Souldiers are all numbred, visited, mustred.

2. In respect of the Commander in chief. He is the God of Israel; Israel imports strength and prevalency with God; and God is the strength of Israel, 1 Sam. 15.29. And therefore his Souldiers ought to be strong in the Lord, and in the power of his might, whom he visits, takes care of, numbers, and musters.

3. As for their designe, it is to fight with the sons of Anak, the Canaanites, the Jebusites, the Amorites, the seven nations whose iniquities were full, Gen. 15.16. And therefore it concern'd them to be strong and of a good courage, and to be numbered, visi∣ted, and mustered in order to that designe.

1. Whence it followes, that the profession of a Souldier is a lawful profession. God himself is the Lord of hosts. And he him∣self here commands the Israelites to be mustred. And surely when the Souldiers asked John the Baptist, what they should do, if their imployment had been simply unlawful, he would not have directed them how to behave themselves in it, as he did, but would have advised them to desist from it, as he did not, Luke 3.14.

2. The Lord takes care of his Militia, he will have them viewed, visited, numbred, and mustred.

But it is not my business to make a Military Oration, or to en∣courage men to the outward warfare, which throughout the whole Old Testament, is figurative of the inward. Let us there∣fore come to the mystical understanding of these words.

It is a Martial, a war-like age all the World over, an age an∣swering to that which they call Seculum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the angry, the wrathful age. Mens mindes and hearts are embittered one against another; their gall of bitterness is overflowen; they contend, they fight one with another, they themselves know not for what, like the Andabatae who are said to have fought blindefold. And well they may. For their fair Helena, the subject and matter of contention, is Religion. Revel. 8.10. When the third Angel had sounded, there fell a great Star from Heaven burning as it were a Lamp; and it fell upon the third part of the Rivers, and upon the Fountains of Waters; and the name of the Star is called Worm∣wood: and many men dyed of the waters, because they were made bitter.

What is that Star called Wormwood, but the false light of mans wit and earthly industry? which falls into the earthly man, and embitters unto him all the waters of divine doctrine, Ephes. 5.26.

This Star fell in Germany, and so embitter'd the mindes of men on both sides one against the other, who should have learned and taught better, that they brought the fairest and most fruitful Con∣tinent under Heaven, to a vast desolate Wilderness. I pray God the like may not be said of this Island!

Tantum Relligio potuit suadere malorum. So many mischiefs Religion could perswade.

For it is and hath been the policy of Commanders and those who set them a work on all sides, to perswade the souldiery, that their war is for God, and that it is Gods cause they sight for. And who is there who hath any opinion of God, or such as he appre∣hends God to be, that will not for his cause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who will make any account at all of his life, but will hazard it, and all he had and is, to serve his God?

Bravely resolved, Noble Israelites! But would we indeed serve the Lord of Hosts, be of his Militia, enter, and list our selves in his Matricula, his Military Roll, as his Souldiers?

1. All his Souldiers must be Males, in regard of dignity, strength, and courage. Pharaoh reason'd right, though to a wic∣ked purpose, Exod. 1.9, 10.16.22. The sons of Israel are mightier then we; Come on, let us deal wisely with them, lest they mul∣tiply, and it come to pass, that there falleth out any war, and they joyn also unto our enemies and fight against us, and so get them out of the Land. Therefore lay servile works upon them; enfeeble and abase their spirits, and bring them low. As for their off-spring, kill all the male children, and save the female alive. Thus Pha∣raoh reasoned, and that rightly: for the males of Israel are they who most annoy the spiritual Egypt, and are most fit to ex∣pel the spiritual Canaanites.

Yet is this no prejudice unto, no exemption of the female sex from the spiritual warfare. But as there have been Virago's, Man-like women, famous for their Martial exploits, their stout and masculine valour, as Semiramis, Tomyris, the whole Nation of the Amazons, beside many other; so there have been, are, and must be of the same sex, women as valiant and able to wage the Lords wars. Ye read of such, Exod. 38.8. who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 waged war at the door of the Tabernacle; how so they did, I have shewed elsewhere, and the like examples ye have, 1 Sam. 2.22. For there is the spiritual and masculine part of the inward man in all faithful and holy women, even strength and vigour of minde and life. Such was in Sarah, Hebr. 11.11. and in all the genuine daughters of Sarah who are not afraid of any amazement, 1 Pet. 3. So that the natural difference of Sex, makes no spiritual difference

in Christ the Leader and Captain of salvation, in whom there is neither male nor female, Gal. 3.28.

But as the Christian fortitude is here signified by the mascu∣line Sex, Christs Souldiers must be males; so likewise by their age.

2. The Lords warriours must be twenty years old. This age imports the strength of the yong man. The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies? For what is here implied by this number, twenty? what else but the Law of God doubled in their number? The Ten Com∣mandements in the letter only, Deut. 4.13. they are proper to the childe and one as yet under age. So the Law is weak by reason of the weakness of the flesh, Rom. 8.3. This weak Law came from Mount Sinai; but the Law is also spiritual, Rom. 7.14. and that comes from Mount Sion, Hebr. 12.22. Even the Ten words which the Lord gave out of the midst of the fire, Deut. 10.4. the fiery Law, Deut. 33.2. or rather, as in the Hebrew, the fire of the Law, that is, the Spirit of the Law, which is as fire, Matth. 3.11. Even the Law of the Spirit of life, which is in Christ Jesus our Lord, Rom. 8.2. This is not written in Tables of stone;* 1.2) the hard heart will not yet receive impression,) but in the fleshy Tables of the heart, 2 Cor. 3.3. This Law bring life and strength and power with it: For as the man is, so is his strength, Judg. 8.21. I write to you yong men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ye have overcome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked one, the Devil, 1 John 2.13, and again, ver. 14. I have written to you yong men, that ye are strong, and the word of God abideth in you, (even the Law of the Spirit of life which is in Christ Jesus our Lord, Rom. 8.2.) and ye have overcome the wicked one. It is not the literal law, the Ten words in the letter only; but the spiritual law written in the heart, which having brought us to Christ, makes us powerfull and valiant in him. This was figured by Abner who brought about all Israel to David, 2 Sam. 3.12. And what is Da∣vid, but as anciently etymologized, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, manu fortis, the strong and able of his hands, and a notable type of Christ the strong one? born in Bethlehem as Christ also was, that is, not only the house of bread, but also the house of war. And the Lord had said of David, By the hand of my servant David, I will save my people Israel, out of the hand of the Philistines, and out of the hand of all their enemies, 2 Sam. 3.18. But David hath another Etymolo∣gie from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dilectus, the Beloved one, a figure of the love it self, which is strong as death, Cant. 8.6. Unto this David, Abner comes; Abner, what's he but the light of the father? that is, the fathers law, Psal. 40.8. Prov. 6.23. which brings us to Christ. And he comes with twenty men 2 Sam. 3.20. the Commandements in the Letter and in the Spirit.

3. There is no discharge from the spiritual warfare, every one

who is listed in the Army of Israel must be twenty years old and upward, or above. So old he must be, but not only so old but above. How much above? The Scripture no where limits, no where sets any period or end to the Christian souldiers duty and service. But more of this anon.

4. The Lords Souldier must come out of Egypt. Otherwise how can he be said to be redeemed out of Egypt? How can he obtain any benefit of his redemption? A price indeed is paid for redemption; but it profits not them who continue in their slavery, but those who come forth of it, and serve their Redeemer in his wars. For being redeemed out of the hands of our enemies, we ought to serve him without fear, in holiness and righteousness before him, all the dayes of our life, Luke 1.74, 75. For what is it to Come? what else but to believe? so one explains the other, John 6.35. Howbeit this belief is not, that Christ hath come out of Egypt for us; not that we should believe this, and still conti∣nue in Egypt. The people believed the Lord and his servant Mo∣ses, Exod. 14.31. but the people themselves came out of Egypt, and so must we. To believe is expressed by coming; and to be coming is to be yielding, pliable, and obedient.

5. Here is a great difference between the outward and in∣ward souldiery. Old age, as of sixty years, exempts men from going to war, and some of the Jews have so limited the time, but without warrant of Scripture. For hereby was figured the Christian warfare, from which no man can be discharged, no man can be relieved. Paul the aged was also a servant and souldier of Jesus Christ.

Nor can sickness excuse us from this warfare, as it doth from the outward. The Egyptian was left behinde, because he was sick, 1 Sam. 30.13. But too many who in time of health and strength and welfare being called to the spiritual warfare, would not hear, Jer. 22.21. the same being pressed by sickness and old age, they then begin to learn the use of their spiritual arms, to repent, deny themselves, mortifie their lusts, their youthful lusts, 2 Tim. 2.22. as of surfeting and drukenness, which follow them to their old age, the iniquity of their heels, Psal. 49.5. which dogs them to their graves; and now they would part with it, when they can enjoy it no longer. Tis true, better late then never: But I much fear, it will be then too late. For the Captain of our salvation calls us to this duty, strive to enter in at the strait gate; For many, I say unto you, shall seek to enter and shall not be able, Luke 13.24.

6. Howbeit the Lord would not that any of his souldiers should dispair or be discouraged, and therefore he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnem egredientem, every one who is coming forth of Egypt, every one who hath a good will and endeavoureth to come out of the Spi∣ritual

Egypt, the Lord accepts of such an one, according to the time, sincerity, and faithfulnesse of his endeavours. He would not that a good thought or will should be lost, but accepts it for the deed when God himself is the cause why the deed cannot be done. Completa voluntas pro facto aestimatur, a complete will, accompanied with our utmost diligence, is esteemed for the deed it self.

7. Provided alwayes, that he who so cometh forth of Egypt, ad∣joyn himself to the Army in Israel; that is, to the Church of Christ, which is Acies ordinata, an Army or Armies with Banners, Cant. 6.4. He must not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he must not fight alone, but adjoyn himself to the Army, as Paul and Barnabas assembled themselves with the Church, Acts 11.26. that so he may re∣ceive and contribute his strength, as the Poet speaks of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Testudo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the souldiers by joynt Targets and Shields mutually de∣fended one the other. And thus it is or ought to be in the Church of Christ, to which he, who comes out of Egypt, ought to unite himself.

2. Moses and Aaron were commanded by the Lord to visit, num∣ber, and muster all the males from twenty years old and above, &c. And who so fit as they? Moses the King in Jeshurun, Deut. 33.5. and Aaron the High Priest. Moses the King by his autho∣rity (and as his name signifies) drawing forth the souldiery. Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge, the teaching Priest. It was his duty to instruct and incourage the souldiers, Deut. 20.5. And it is the Evangelical Priests office to do the like in the spiritual warfare, Ephes. 6.10.—18. The Law commanding, the Priest making intercession for the transgressours of the Law.

These had their assistants, Numb. 1.4. principal men, of every Tribe a man; of these or most of these names Ainsworth hath given notations, which with some additions and alterations we may fit unto the present purpose. Such was 1. Elizur, My God is the Rock, and the Rock is Christ, 1 Cor. 10.4. His father is Shedeur, the light of the Almighty. The light of wisdom and coun∣sel, and the Rock of strength, two main requisites for the holy war, 2 Kings 18.20.

2. Shelumiel, God is my recompence, the souldiers wages, their ex∣ceeding great reward, Abrahams pay after his war, Gen. 15.1. She∣lumiel was the son of Zurishaddai, the Almighty or All sufficient God is my Rock. The Psalmist puts both together, God is the Rock or strength of my heart, and my Portion for ever, Psal. 73.26.

3. Naashon, Experiment, an experienced Souldier: the son of Amminadab, my noble or willing people. Of such Deborah and Barak sung, Judges 5.9. My heart is toward the Governours of Israel

who offered themselves willingly among the people; all volunteers: which was not of themselves, but of God. So

4. Nathaneel, the gift of God; the son of Zuar. The little one, the humble one, the watchman of the City, as the name signifies.

5. Eliah, My God is the father, the strong God, the son of Helon, mighty and strong.

6. Ammihud the glory of my people. A figure of him who is the true glory of his people Israel, Luke 2.32. the son of Elishama. My God hath heard, or, the hearing and obeying of God. And whosoever obey him, he plentifully rewards them: that's

7. Gamaliel, God is my reward; and he is the rewarder of every one who diligently seeks him, Hebr. 11.6. He is the son of Pedazur, the Rock, who is the Redeemer, even Christ.

8. Abidan, My father is the Judge, even God the Father who is Judge of all, the Judge of our just cause, for which we fight his battels. The son of Gideoni, who treads down, breaks, and cuts off the iniquity, according to the Hebrew and Syriac etymologie.

9. Achiezer the helper of his brother. According to Joabs speech to his brother Abishai, If the Syrians be too strong for me, then thou shalt help me; but if the sons of Ammon be too strong for thee, then I will help thee, 1 Chron. 19.12. So we ought to help one another against pride and deceit; that's Aram the Syrian, and the secret sin, that's Ammon. He was the son of Ammishaddai the people of the Almighty. Such must they be who fight against such spiritual enemies.

10. Pagiel, who meeteth God, and God meeteth him; as Melchi∣sedec met Abraham returning after the slaughter of the Kings, Hebr. 7.1. Yea, God meeteth him who rejoyceth and worketh righteousness, E∣say 64.5. Or, who maketh intercession with God for the people; as the word also signifieth, and is spoken of Christ, and prophe∣sied of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great Mediator shall make intercession for sinners, Esay 53.12. He was the son of Ochran, who troubles the enemies of Israel.

11. Eliasaph, God shall increase or adde, viz. courage, strength, knowledge. He was the son of Deguel, the knowledge of God. S. Paul puts both together, Increasing in the knowledge of God, Col. 1.10. who, Numb. 2.14. is called (according to the frequent change of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Reguel, the friend of God.

12. Ahira, a friendly brother, or brotherly friend; the son of Enan their eyes, as a Scout, or Scout-master of the Army. According to what Moses saith to Hobab, Numb. 10.29. whom he intreats to ac∣company the Armies of Israel in their Expedition; Leave us not I pray thee, forasmuch as thou knowest how we are to encamp in the Wilderness; And thou mayest be to us instead of eyes. Indeed Hobab is so necessary unto Israel, that they can do nothing with∣out him; Hobab signifies Dilectus, Beloved, or Love and Charity;

whereby and wherein, Israel doth all things; according to 1 Cor. 16.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let all your things be done in charity. What ever the true house of Jacob doth, that Hobab [the love of God and man] must be the doer of it; otherwise they are not Israel indeed. And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds: when the morning is light, they practice it, because it is in the power of their hand. And they covet fields and take them by vio∣lence, and houses and take them away. So they oppress (or defraud) a man and his house, even a man and his heritage. Whereupon, the Lord threatens an heavie judgement against Israel falsely so called, Micha 2.1.6. and then adds an Epiphonema; O thou that art named the house of Jacob, is the Spirit of the Lord shortned? Are these his doings? Is the Lords hand shortned that he cannot save you from doing these things? Esay 59.1. Are these his doings, whose spirit ye pretend? Are these things done in charity?

And these are the Assistants of Moses and Aaron in the numbe∣ring, visiting, and mustering the Armies of Israel.

Whence its strongly intimated, what manner of people the souldiers of Jesus Christ ought to be; even such as Moses and Aaron and their Assistants were; or such as their well-boding names im∣ply, and hold them forth to have been. For since similitude and likeness is one main ground of love, how could these choose or approve of such for the Lords Souldiers, who were not, in some good measure, like vnto themselves? Yea, what wise and devout Souldier will not endeavour, by such ensignes of true valour, to ren∣der himself approveable? It is part of the fatherly advise which S. Paul now a Veteran, and an old Souldier gives to his son Ti∣mothy, endure thou hardness as a good Souldier of Jesus Christ. No man that warreth, intangleth himself in the affairs of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 2.3, 4.

The business of Moses, Aaron, and their assistants, was numbe∣ring & mustering the Israelites. The people of Israel were thrice mustered. 1. In the first year after their eating the Paskal Lamb & their coming out of Egypt; when they were to pay every one half a Shekel for the Ransom of his soul, Exod. 30.11, 12. which figured our Redemption by Christ. For we are not redeemed with corrup∣tible things, as silver and gold, from our vain conversation recei∣ved by tradition from our Fathers, but by the pretious blood of Christ, as of a Lamb without blemish and without spot. And eve∣ry one is to pay his half shekel, whereby some understand Faith: which yet is of no value without holiness of life, and the Re∣demption is from the vain conversation. And therefore the Apo∣stle speaking of our Redemption through Christ, exhorts us to be ho∣ly as God is holy, 1 Pet. 1.15. because it is written, Be ye holy, for I

am holy, ver. 16. This holiness is in part at the first, when men are newly come out of Egypt, as an half shekel, being the holiness of obedient children, ver. 14. and not purified according to the purifi∣cation of the Sanctuary, 2 Chron. 29.18, 19, 20. Howbeit having kept the Passover by faith, and by faith and hope passed thorow the red Sea, Hebr. 11.28, 29. they continue sincere in the good will, (figu∣red by the unleavened bread, 1 Cor. 5.8.) until a greater power come, that they may cleanse themselves from all filthinesse of flesh and spirit, and perfect holiness in the fear of God, 2 Cor. 7.1.

That filthiness of flesh and that of the spirit, are the two sorts of enemies against which the Israel of God is to be numbred, mustered, set in rank and file. And the mustering in this Chapter, is against the former enemies, 1 Pet. 2.11. And that which we read, Chap. 26. is against the later.

Of both, the Apostle speaks, Ephes. 6.12. When these enemies are subdued, we take possession of the eternal inheritance. And therefore being mustered the third time, unto these, saith the Lord, shall the land be divided for an inheritance, Numb. 26.53. According to which, in that excellent hymn called, Te Deum laudamus, prayer is made for the Church, in these words, Make them to be numbred with thy Saints, in glory everlasting. Where∣in some have thought numerari to be numbred, should be read, munerari, to be rewarded: But according to the sense given, both will amount unto the same things.

O ye true Israelites! ye who are of the Church Militant; ye Males of masculine valour and prowess, ye yong men, who over∣come the wicked one, 1 John 2.13, 14. Ye are the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Choise yong men, chosen men of Gods Israel, such as are so often mentioned in the Old and New Testament, strong and able to wage the spiritual warfare; fight the good fight of faith. Adde unto, or in your faith vertue, 2 Pet. 1.5.

O ye Veterans, ye old souldiers of Jesus Christ! who have known him from the beginning. There is no limitation, no stint of time for continuance in your service from twenty years old and up∣ward, or above, how much above, is not defined.

Your old age is no diminution to your strength and courage. Re∣member what Caleb saith to Jehoshuah, Chap. 14.10, 11. I am this day fourscore and five years old: As yet I am as strong this day as I was in the day that Moses sent me; as my strength was then, even so is my strength now for war to go out and to come in. Caleb hath his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Canis, as being one of the Lords Dogs, Psal. 68.23. figuring out good will to his Lord and his righteous∣ness; as ye may read in that good old book, under a new title, the Treasure of the soul; to the shame of those who jeer that ex∣cellent book of Tobit, because mention is there made of his Dog. These men know not the mysteries of God, by which character the un∣godly

are described, Wisd. 2.22. Such Calebs are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Secundum Cor, according to the heart of God. These wait upon the Lord, and renew their strength, Esay 40.31. as trees of righteousness, Esay 61.3. for as the dayes of a tree are the dayes of Gods people, Esay 65.22. which bring forth more fruit in their age. Let us do so, brave souldiers! Let us fight the good fight of faith, let us be faithful unto the death (of all and every sin) and the Lord of hosts will give us the Crown of life, as he hath given it unto that old souldier S. Paul; I have fought a good fight (saith he) I have finished my course, I have kept the faith: henceforth there is laid up for me a Crown of righteousness, which the Lord the righte∣ous Judge shall give me at that day: and not to me only, but to them also who love his appearing, 2 Tim. 4.7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O ye brave and valiant souldiers! quit your selves like men.

A far off about the Tabernacle of the Congregation shall they pitch.* 1.3] In the former Chapter, Moses relates the numbring, vi∣siting, and mustering of the Israelites, in order to their encamping about the Tabernacle, and their march toward the land of Canaan. In this Chapter, he declar•••• their posture and order of encamping round about the Tabernacle.

Before we speak particularly to these words, let us set the translation right; wherein two words may be better expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The former is here turn'd the Congregation, the later, A far off.

As to the former; What they turn the Tabernacle of the Con∣gregation, it were more properly rendred, the Tabernacle or Tent of meeting or of Testimony. For howsoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie a festival time, when the people were congregated and gathered together, as at the three solemn feasts in the year, 1. The Passeover (to which answereth the Christians Feastival called Easter.) 2. The Feast of weeks, (to which agrees our Feast of Pentecost or Whitsun∣tide,) and 3. The Feast of Tabernacles, (which answereth to the Feast of Christmas; when is commemorated the Nativity of Christ who took flesh, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, took up his Tabernacle in us,) beside other solemn Feasts celebrated yearly by the Jews; yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath not the name from thence, but from Gods convening and meeting with Moses, or Aaron or such as came to enquire of the Lord there. Its the Etymologie which God himself gives of it, Exod. 25.21, 22. Thou shalt put the covering Mercy-Seat upon the Ark, and in the Ark thou shalt put the Testimony which I shall give unto thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I will meet with thee there. And more plainly, Chap. 30.36. Before the Testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Tabernacle of meeting,* 1.4 where I will meet thee. And Moses confirmes this, Exod. 33.7. And Moses took a Tabernacle or Tent (not the Tabernacle, as our Translators render it, as if it were that which God commanded to be made, but either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his own Tent, as the LXX turn it; or some other, in imitation of Gods Tabernacle; of the making whereof ye read not before Exod. 36.) and he called it the Tabernacle of meeting: and it came to passe, that every one who sought the Lord, went out to the Taber∣nacle of meeting which was without the Camp.

It may also be called the Tabernacle or Tent of Testimony or Wit∣ness. Which hath warrant also from the aforesaid place, Exod. 25.21. in the Ark, thou shalt put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Testimony that I will give thee. And where Moses cals it the Tabernacle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of meeting, Exod. 33.7. there the LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tabernacle of witness. So S. Stephen also cites the words, Acts 7.44. Where the roots 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are changed in their significations.

And for further proof of this, Moses also calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tabernacle or Tent of Testimony or Witness, Numb. 9.15. Because the principal thing contained in the Tabernacle, was the Law or Testimony of Gods will. Thither also Moses resorted to enquire the minde of God, and there God met him, and revealed his will unto him. Whence the Targ. turns the Tabernacle of meeting, Exod. 33.7. The Tabernacle of the house of doctrine. And where the Lord saith, I will meet with thee, the Targ. hath, there I will direct my word unto thee. And from hence the Lord delivered his Oracles; whence that part of the Tabernacle was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Oracle, 1 Kings 6.16. Hither the Tribes went up, the Tribes of the Lord, to the Testimony of Israel, Psal. 122.4.

So that our Translators do much wrong to the sons of Israel, to set them at so great a distance from their God, when they ren∣der the Text, A far off about the Tabernacle of the Congregation shall they pitch. This Translation they took upon trust from that of Geneva, and the other called the Bishops Bible; I both which have the words, as ours here render them; whereas that of Tyndal expresseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the other side, which yet is obscure; because no mention is made as yet of different sides of the Taber∣nacle.

There is no doubt but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, word for word, signifies è regione, straight over against; or, ex adverso, over against. And so Vatablus, Munster, Ar. Montanus, the Tigurin Bible here turn the word: and Castellio, obversa, toward, or against.

The LXX render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which exactly answers to the foresaid Latin translations. But it seems there hath been some doubt touching this word, how it should be rendred, whether far off or over against. And therefore some, to avoid the inconve∣nience which might follow upon either of them, have left them both out, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altogether without translation; so Hierom and the Doway Bible, and Coverdale. On the contrary, some have put in both versions, for failing, Ex adverso procul, over against far off; so Tremellius and Piscator. And our Translators put one in the Text, the other in the Margent, which had not been amisse, had they not mis-placed them.

That which occasioned the difference, is 1. the Psalmists ex∣plaining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a loof, or far off, Psal. 38.11. My lovers and my friends stand aloof (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from my sore, and my Kinsmen stand (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) far off. 2. A distance from the Tabernacle, suppo∣sed to be 2000 Cubits, because such a space was between the Ark and the people, Jos. 3.4.

But neither of these proves, that the people should pitch their Tents far off from the Tabernacle. 1. Not the former. For that cannot be said to be far off which is within our kenning; as the Lord saith to Moses, Thou shalt see the Land before thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 è

regione, over against thee, Deut. 32.52. But because that represen∣tation seems to be made unto Moses by spiritual vision, as that to Exekiel, Chap. 40.2. that to our Lord, Luke 4.5. and that also to S. John, Revel. 21.10. In all which examples, the distance is great; the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used where the distance is only a∣bout a Bow-shoot, and so expressed, Gen. 21.16.

2. Nor doth that space of 2000 Cubits, Jos. 3.4. injoyned the people in their march, prove the same distance from the Taberna∣cle in their encamping; For if the distance had been the same with that in their ordinary marching, they had not now needed a new precept, as this seems to have been.

But although these words of distance, far off or neer may be comparatively understood, surely it is more harmonical unto other Scriptures, to affirm, that Gods people are neer unto him then far off from him. As I shall shew anon.

The words thus opened in general contain in them these di∣vine Doctrines.

• 1. The Lord hath his Tabernacle or Tent of meeting.
• 2. The sons of Israel must pitch their Tents over against the Ta∣bernacle of meeting.
• 3. They must pitch round about the Tabernacle of meeting.

1. The Lord hath his Tabernacle or Tent of meeting. So Tremel∣lius turns the words, Tentorium conventûs, and so Arias Montanus, and the French Bible, and the Italian.

Gods Tabernacle is that portable house wherein he walked ma∣ny years with the sons of Israel, until the Temple was built, 2 Sam. 7.6. But what need hath the great God of any either Tabernacle or Temple? Heaven is his Throne, and the Earth is his Footstool; and what House, Tabernacle, or Temple can be built for him? Esay 66. And do not I fill Heaven and Earth? saith the Lord, Jer. 23.

Tis true, the Heaven of heavens cannot contain him. He is in∣comprehensible; so that if we look for his adequate Tabernacle or Temple, we shall finde no other but Himself: And therefore Revel. 21.22. The Lord God Almighty and the Lamb are the Temple of the holy City.

So that its a wonderful condescent of the incomprehensible God, that he owns any Temple or Tabernacle upon earth: That of Salo∣mons building was most magnificent; yet that most wise King admires the Lords dignation, But will God indeed dwell on the Earth? Behold, the Heaven and the Heaven of heavens cannot contain thee: how much less this house that I have builded? 1 Kings 8.27. How much more may we wonder at that far grea∣ter condescent? Revel. 21.3. Where he saith, Behold the Taber∣nacle of God is with men, and he will dwell with them; and they shall be his people, and God himself shall be with them, their God. Wherein there is expressed the force of Immanuel, God with us.

This is that Tabernacle, namely, the Church, thorow which the Lord Christ passed into the Holiest of all; according to which we may understand that otherwise difficult place, Hebr. 9. where the Apostle telling us of two Tabernacles, or the two parts of the Tabernacle, the high Priest passed through the first part, or the Holy, into the second or the most Holy, once every year,* 1.5 with the blood of Bulls and Goats: But Christ being come an high Priest of good things to come, entred once by his own blood into the Holy (viz. the most Holy) the Church triumphant, through a greater and more perfect Tabernacle, that is, his Church militant. For as the passage to the most Holy, lay throught the Holy; so the way to the Church triumphant, lies through the Church militant.

In this Tabernacle our God dwells with us, as he had promised, Exod. 25.8. Let them build me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Tabernacle or Sanctuary, and I will dwell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst of them;* 1.6 which our Tran∣slators turn, amongst them; as also Chap. 29.45, 46. Men are not willing, I fear, that God should be so near them as he promiseth to be, if we prepare him a Sanctuary, even an holy habitation in us. Or else they fear, that Gods indwelling, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or divine pre∣sence requiring such a Sanctuary wherein he would dwell, might strongly argue an inherent holiness; which rather then they would admit, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst them; even at such a distance as they would have the Tribes to pitch their tents, a far off from the Tabernacle. Thus commonly when Christ is said to be in his people, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is in or within) either in the text or margent, among you, as Luke 17.21. Gal. 3.1. Col. 1.27. and elsewhere: unless it cannot possibly be avoided, without peril of reprobation, as 2 Cor. 13.5.

So that if we compare our estate under the Gospel, with that under the Law, we may thence note the happy condition of the Church of Christ, if they knew their happiness or would believe it. The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted, sometimes from a far off; but it was an E∣vangelical speech, Deut. 30.14. and accordingly S. Paul makes use of it, the Word, that is, Christ is night thee, in thy mouth and in thy heart, Rom. 10.8. The Tabernacle of witness was of mans building, and figurative only; and therefore made by Bezaleel, that is, in the shadow of God, implying, that the Tabernacle of meeting was a sha∣dow; made also by Aholiab, that is, the Tent and Tabernacle of the Father; representing only the aeconomy and dispensation of God the Father; whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily, Col. 2.9. wherein the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the divine Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 took up his Ta∣bernacle and dwells in us, John 1.14. which our Translators turn among us: the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in us. Happy Christians—bona si sua norint! if they knew their own happiness.

2. The sons of Israel must pitch their Tents over against the Ta∣bernacle of meeting. The Metaphore is taken from Military affairs. The sons of Israel pitch their Tents every one over against the Pa∣vilion of the Commander in Chief, the Corps du gard; as the Souldiers of the Lord ready prest to receive the word of Command, to go whither he bids them go; to come, when he bids them. As his ser∣vants ready to do what he bids them do; as the faithful Centu∣rion saith to the Captain of our salvation, Matth. 8.9.

The reason of this, is the resemblance and likeness which ought to be between the Church Militant and the heavenly host, where∣of Daniel saith, Thousand thousands ministred unto him; and ten thousand times ten thousand stood before him, Dan. 7.10. And the Church of God, the Mother of all the living ones, was made to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.7 an help as before him, Gen. 2.18. to help him among the mighty ones, Judg. 5.23. So the Targ. Hierom, LXX, Vatablus, Tremellius, Castellio, Pagnin, Munster, all the Dutch High and Low, the French Bible, and, of our old English Translations, Tyndal and Coverdale, and two others, all render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with or a∣mong the strong or mighty ones; not against the mighty, as our Tran∣slators have turn'd that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Scripture so much named, and so little understood. Such a Virago, such a valiant Spouse, the Lord hath chosen, to stand before him, as the Apostle with allusion to Gen. 2.18. writes to the Ephesians 1.4. He hath chosen us in him before the foundation of the world, that we should be holy and without spot (as ours also turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 5.27.) before him, in love.

3. All the Saints are round about the Lord.

The reason why the Saints of God are round about him, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good pleasure of God whereby he hath made us accepted in the beloved, Ephes. 1. It hath pleased the Lord to make you his people. And therefore where should the Children be but about their Father, the Servants, but about their Lord, the Disciples but about their Master, the Subjects but about their Prince, the King of Saints, the Sanctified ones but about their Sanctifier, the younger brethren of Christ but about their elder brother?

This description of Gods Saints is taken from the disposition and placing of the twelve tribes about the Tent of meeting; eve∣ry man of the children of Israel, shall pitch about the Tabernacle of meeting, so the Chald. Paraph. turns it, ye that dwell about the Sanctuary. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all his circuits: They are of larger compass then the land of Canaan. So that this description of Gods Saints is too strait. And therefore the Jewes themselves enlarge this interpretation unto the Gentiles, and extend it unto all Nations dwelling round about the holy Land, which was the middle of the world then inhabited, Psal. 74.12. Operatus est salu∣tem

in medio terrae, which the Lord seems to have made choice of, that from thence he might convey, as from the centre of the known world, the knowledge of salvation into all the world, accordingly tis scituate most convenient for that purpose in the fourth or middle Climate, so our Saviour saith, Salvation is of the Jones.

Obs. 1. This discovers the diffusive and common nature of our good God. He is no Topical God, he is not confined to some one place or nation: but as the Sun extends the beams to all parts of the Horizon; even so he sends forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 1. And therefore he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ju•••• v. 3. I gave all diligence to write unto you of the common salvation, com∣mon faith, Titus 3.4. He was Notus in Judaea Deus, &c. But the true Judaea is the Church of those who confess him. The true Jew is he who is such within, Rom. 2. Gen. 29.35. The true Israel is the pure in heart, Psal. 73.1. without guile, John 1.47. who walk ac∣cording to the rule of righteousness, Gal. 6.16. His Temple are ye, 1 Cor. 3. At Salem is his Tabernacle. His Tabernacle: what is that? what but his dwelling among men? Revel. 21.3. In Salem? where is that? where else but in peace? Factus est in pace locus ejus; Vulg. where the son of peace is, there the peace rests. Psal. 76.1.

Thus the straits or narrow bounds of Gods goodness which seemed to be limited unto the Jews,* 1.8 are enlarged even to all peo∣ple, Esay Esay 54.2, 3. and 65.16. Psal. 71.21.

Obs. 2. If the people of God be about him, he himself is in the midst of them. He converses with them as a Father among his chil∣dren, as a King in the midst of his people. The best place as the wise Indian told Alexander the Great, and demonstrated it by read∣ing on a piece of Leather on the one side, it rose on the other, &c. God is in the midst of the City of God, it shall not be moved, Psal. 46.5. But is he no neerer? There is one in you whom ye know not, John 1.26. No, did we know him, we would not cru∣cifie the Lord of glory, 1 Cor. 2.7. Know ye not that Christ is in you? &c. 2 Cor. 13.5. Master, where dwellest thou? John 1.38. come and see. Where two or three are gathered together in his Name, there he is in the midst of them, Matth. 18.20. According to that speech of the Jews, where two or three are n••et and speake of the Law, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the divine presence, the Deity is among them, Mal. 3.16. They that feared the Lord, spake of∣ten one to another, and the Lord harkned and heard it, &c. Luke 24.14. When the two Disciples travelled and communed about the things which had hapned, Jesus himself drew neer and went with them. Yea, Christ with his Saints, Brethren, and Members, make but one and the same body, one mystical Christ, Rom. 12.4.5. 1 Cor. 12.12.

Reproof. This reproves our narrow brain and strait heart and affection, who confine God and his goodness within the narrow bounds of our knowledge and acquaintance, and will hardly al∣low him to be good to any beyond those whom we know, love, and affect. An envious, a malignant, a Jewish disposition, un∣worthy the large bowels of Christians. When our Lord named Sarepta, Luke 4.26. when he hinted to them, that Heathens should be partakers of his salvation, they would needs cast him down headlong, ver. 29. when S. Paul mentioned the Gentiles, they gave him audience to that word, but then they were stark mad: away with such a fellow from the earth, Acts 22.22. Yea the Jews Interpreters are of more large bowels then such Chri∣stians, who extend this speech unto the Nations round about the Lord. Is our eye evil because God is good? what else do we mean when, by way of distinction, we call our selves the godly, the Saints, &c. and arrogate all such titles of honour to our selves, as if God wrought only in us, and we would exclude him out of all the world beside? as if the dew of Gods grace fell only upon our fleece, and left dry all the world about us. How dare we thus limit the Holy One of Israel? Psal. 78.41. Hath not our God his circuits? Is not he in the midst of his Saints? are not his peo∣ple all round about him? In every Nation he that fears God and workes righteousness, is accepted of him, all the world over, Acts 10.34, 35. And to all such this may be a strong consola∣tion.

What people that the Lord our God so neer them, &c? Deut. 4.7. What Nation so great, that hath God so nigh unto them, to hear their prayers? Nigh to all them that call upon him, Psal. 145.18. and 148.14. Nigh to all such as draw nigh unto him by prayer. They are in covenant with him, Ephes. 2.13. They are neer at command to do him service, Levit. 10.3. They are true Levites joyned unto him. They have spiritual alliance with him by Christ, My Father and your Father, John 20.17.

But alas! while we are round about our God, we lie exposed to the adversary without. He goes about like a roaring Lion, &c. 1 Pet. 5.8. Yes, but it follows, whom resist strong in the faith; and greater is he that is in you, then he that is in the world, 1 John 4.4. in the midst of you, so strong that, resist him that is in the world, ane hee'l flie from you; and surely you'l say who are Souldiers, that's but a weak enemy, who can conquer onely those who yield themselves, and will not resist him, James 4.7. This promise is to the Saints who keep the Law of God, who are un∣defiled in the way, and walk in the law of the Lord, such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, build a wall about themselves, Prov. 28.4. as the LXX turn it. The Lord promises that he will be a little San∣ctuary, to his people, Ezech. 11.16. Yea, as we are round about the

Lord, the Lord is round about us; we have a strong City: salva∣tion will the Lord appoint Murale & antemurale, Wals and Bul∣warks, Esay 26.1. As the hils stand about Jerusalem, so the Lord is round about his people, Psal. 125.2. But God is our Captain and Leader, Hebr. 2.10. True, but also the Lord is the rereward, Esay 52.12. The God of Israel will be our rereward. The Lord is in the midst of his people, his Saints are round about him; yet not only so, but he is round about Israel also, Zacb. 2.4. There we have this objection answered, if Jerusalem be inhabited as Towns without walls, by reason of the multitude of men and cattle there∣in, then shall we lie exposed to the malice of the enemy; Nay, it followes, I, saith the Lord, will be unto her as a wall of fire round about, and will be the glory in the midst of her.

These are the names of the sons of Aaron the Priests, which were anointed,* 1.9 whom he consecrated to minister in the Priests office.] Moses having numbered, visited, and mustered the other Tribes, Chap. 1. of this book, and Chap. 2. disposed them according to Gods command, about the Tabernacle of meeting: In this third Chapter, he recites the names of the Priests of Aarons house, and commemorates their unction and consecration unto the Priests office. And the Lord having given the other Levites to the Priests, for the service of the Tabernacle, the Lord commands Moses to number, visit, and muster the Levites, according to their families, the Gershonites, the Kohathites, and the Merarites.

Of this verse, I have chosen only the later part to treat of at this time, Whom he consecrated to minister in the Priests office. In which words, we have 1. The consecration of the Priests, he consecrated them. 2. The end of their consecration, to minister in the Priests office. Accordingly there are in the words these two divine truths.

• 1. He consecrated them.
• 2. He consecrated them to minister in the Priests office.

1. He consecrated them. Who consecrated them, we shall shew anon. But first let us inquire into the Priests consecration.

What is here turn'd, whom he consecrated, is word for word in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose hand he filled. So Arias Mon∣tanus, Quorum manum implevit: whose hand he filled. So the Spanish Bible, Martin Luthers translation, and Piscators, and three Low Dutch, and Coverdale, Ainsworth, and another old English translations; all which render the words, whose hand he filled. The LXX have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom they conse∣crated their hands. Harsh. Hierom, Quorum repletae & consecratae manus, whose hands were filled and (that is) consecrated: And this last the most of the other Latin & English translations follow.

By filling the hand, some here understand Oleo consecrare, to consecrate with oyl. But in regard of oyl, it were more proper to fill the Head, on which the oyl was poured, then the hand; since only the Thumb of the Priest, and that of the right hand only, was anointed; and that with blood, not with oyl, as appeares, Exod. 29.20.

Others have conceived, that by filling of the hand, is to be un∣derstood the Priests taking somewhat in their hands to offer: and this they prove by Jeroboams consecration of Priests, 1 Kings 13.33. and 2 Chron. 13.9. Whosoever cometh to fill his hand with a Bullock and seven Rams, he shall be a Priest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the no-gods. But this is a very weak proof, to say no worse of it; especially since the Scripture saith expresly, This thing be∣came sin to the house of Jeroboam, even to the cutting it off, and

to destroy it from off the face of the earth, 1 Kings 13.33, 34. That therefore we may know whats here meant by filling of the Priests hand, let us inquire 1. With what the Priests band was filled. And 2. who filled it. The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God. What those Oblations and Sacrifices were, we shall best learn out of the first institution and consecration of the Priests, which ye read of, Exod. 29.9. Where, after the clothing of them, follows this command of the Lord to Moses, Thou shalt consecrate Aaron and his sons, the words are the same with those in this Text, Thou shalt fill the hand of Aaron and his sons. With what? That we read at large, together with the rite of consecration, ver. 22, 23, 24, 25. Thou shalt take of the Ram the fat and the rump, and the fat that covereth the inwards, &c. And thou shalt put all in the hands of Aaron, and in the hands of his sons, &c.

2. But who here filled the hand of the Priests? Here is no men∣tion in the text; some say Aaron. And Vatablus supplies his name in the margent. But Moses is said to have consecrated Aaron, and his sons; and the Spanish Bible puts in the marg. Moses, according to Exod. 29.9. Levit. 8.33. Ecclus. 45.18. And therefore if either of their names be to be supplied, surely 'tis rather the name of Moses then that of Aaron. But whether it were Moses or Aaron, it was no doubt at Gods command; and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hatte, whose hand the Lord hath filled.

The reason of this, appears 1. From the consideration of the Priests office. For since every high Priest is ordained to offer gifts and Sacrifices, Hebr. 8.3. these must have something to offer.

2. No man might assume this power unto himself, Hebr. 5.4. but he who is called of God, whose hand the Lord filleth.

Mysticè. What is meant by the hand? Manus est animae virtus quâ tenere aliquid & constringere quis potest, velut si dicamus, actus ejus & fortitudo. The hand is the vertue and power of the soul, whereby we may apprehend something, &c. It is the strength and actions proceeding from inward power and strength. Thus to have something given into our hand, that is into our power. Thus Abraham saith to Sarah, Thy Maid is in thy hand, Gen. 16.6. that is, in thy power. For so it followes, Do to her what is good in thine eyes. Num. 21.2. If thou wilt indeed deliver this people into my hand; that is, into my power, as it followes, then I will utterly destroy their Cities. Now what is that which is given into the Priests hand? what is that wherewith the Priests hand is filled? in the place before named, we read, what.

1. The fat. That's held either the best, as Genesis 4.4. Abel brought of the fat: or the worst, as Psalm 119.70. Their heart is fat as grease.

2. The rump or tail of the Ram, either the best, or the worst. The best, Cauda jubetur adoleri Deo, saith S. Gregory, ut omne bo∣num quod incipimus, etiam perseverantiae fine impleamus: that what ever good we begin, we may also fulfil with the end of perseve∣rance. The rump or tail of the Ram hath a special name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to curse, which is due to the Prophet who perseveres in speaking lies, Esay 9.15.

The inward part, that is the heart as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, as also the minde: and so what Hebr. 8.10. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the minde, that Jer. 31.33. is the inward part, which may be good or evil: for the good man out of the good treasure of his heart, bringeth forth that which is good, & the evil man out of the evil treasure of his heart, bringeth forth that which is evil, Luke 6.45. And the like may be said of all the rest.

Who puts all these in the Priests hand? who else but the great God, as was shewen before. He puts in the mans power to do good or to do evil.

Take notice from hence, what the Wiseman saith, Ecclus. 15.14. God himself made man from the beginning, and left him in the hand of his counsel, (the good and evil is put into thy power) if thou wilt, to keep the Commandements of God, and to perform ac∣ceptable faithfulness: He hath set fire and water before thee; Stretch forth thine hand to whether thou wilt. Before man, is life and death, and whether him liketh, shall be given him. This however Apocryphal, hath prime Canonical Scripture to confirm it with a witness. I call Heaven and Earth to record this day against you that I have set before you life and death, blessing and cur∣sing; therefore choose life, that thou and thy seed may live; that thou mayest love the Lord thy God, and mayest obey his voice, &c. Deut. 30.15.19, 20. And I beseech you take notice how the Angel in Esdras interprets that place, having spoken of this argu∣ment with the Angel, 2 Esdr. 7.1.—58. then ver. 59. the Angel saith, This is the life whereof Moses spake unto the people, while he lived, saying, choose thee life, that thou mayest live. God puts the good, in special, into our hand.

Thus to fill the hand is to give possession of the heavenly goods, whereof God hath made Christ the high Priest, Hebr. 9.11. and put all things into his hand; and he makes his believers such when he gives them an earnest of the holy Land. As when possession is given, a clod of the land is given into his hand who takes posses∣sion of it, Acts 20.32. Ephes. 1.14.

Note from hence, who is the great high Priest of our profession; who else but the Son of God? John 3.35. The Father loved the Son, and hath given all things into his hand: his right hand is full of righteousness, Psal. 48.10.

Here is the accomplishment of all the typical Priests, in Christ. For what was meant by the first-born Priests, but Christ the first-born of every creature? What was Aarons Priesthood, or Melchisec's, and the execution of their respective offices, in expiation and intercession and manifold particulars, but repre∣sentations of Christ and his Priesthood and the execution there∣of? he was the true Aaron the Mountain of knowledge, the Teach∣ing Priest; who teacheth like him? The true Melchisedec, Heb. 7.1.2, 3. The true Eleazar, Gods helper: the true Abiathar, that excellent Fa∣ther, Esay 9.6. Pater futuri seculi, the Father of the after-world, as Hierom turns it, the everlasting Father. Sadoc, the righteous one. Jehoshuah, the Lord the Saviour, the son of Jehosadac, the righteous Lord, Zach. 6.11. Such an high Priest becomes us to have.

Observe, whence the true believers obtain their office of a royal Priesthood unto God, Revel. 1.6.

Here is no man named, neither Moses nor Aaron who fils the hand of the Priests; it is the Lord alone who makes Priests.

Hence also we learn, what manner of men the Evangelical Priests ought to be, Clean-handed men, Man us habere consummatns, as one of the Ancients speaks, to have perfect hands. Hear what Philo Judaeus speaks to this purpose; God requires of a Priest, first of all, a good minde, holy and exercised in piety; then a life ador∣ned with good works, that when he layes his hands on any, he may say with a free conscience, Those hands are neither corrupted with bribes, nor polluted with innocent blood; they have done hurt, injury, wounds, violence, to no man; they have not been instruments unto any dishonest thing, but have been imployed in things honest and profitable, such as are approved by just, honest, and wise men. So he.

2. Axiom. Wherefore was the Priests hand filled? To minister in the Priests office. That's the end of his consecration. And it is in the Hebrew in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which our Translators express by so many; the LXX render it by one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Castellio succinctly turns all the words thus, Quorum manûs ipse Sacredotio sacravit, whose hands he hallowed for the Priesthood.

1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood. Who but they who are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made perfect or consecrated? so the Apostle renders that phrase, whofe hand is filled, and so the LXX express it, who stand complete in all the will of God. And having done their own work, are rea∣dy to offer something up for others, as prayers, intercessions, gi∣ving of thanks, &c. Such were they who stood idle in the mar∣ket- place. They had done their own work. For shall wee think, they were a company of Circumforanei, a sort of lazy fel∣lons, such as are often in our markets? Our Lard entertaines no such into his service.

2. Hence it appears, that no man taketh this honour to himself, Hebr. 5. That is, that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord.

This justly reproves those who do involare violently take unto themselves the Priesthood, who assume and arrogate that office to themselves by their own private, that is, no ••••••••ority, under pre∣tence of gifted men who boast of a false gift; whereas indeed God hath not filled their hand with any such gift; but they have gotten it by a kinde of Legier de main, they have taken it to themselves by Brachygraphy or Short-hand; and so by a competent measure of boldness, intrude into the Priests office, and into the things which they have not seen, vainly, puft up by their fleshly minde, Col. 2.

Nor yet do I here confine the gifts of God, unto mans approba∣tion or ordination. Surely the Lord may fill whose hand he will, speak by whom he will; as he is said to speak, not only by the mouth, as Acts 1.16. & 3.18. but also by the hand of his Prophets; as by the hand of Moses, Numb. 4.37. by the hand of Abijah, 2 Chron. 10.15. and many the like, which our Translators render only [by,] as Haggai 1.1. and often elsewhere.

Thus he hath in all ages raised up his Priests and Prophets, with∣out the authority, yea, against the authority of men, Amos 3.8. Acts 4.20. 2 Pet. 1.21.

For certainly it is unreasonable, and most presumptuous to confine the Spirit of God unto certain Theses, Articles, confessions, and opinions of mens making, which yet seems so much the more daring, and indeed provoking of the only wise God, in that they cannot say, that their dictates proceed from an infallible spirit; yet would they limit and bound the infallible Spirit of the God of truth, by their presumptuous humane spirit, which, as they themselves con∣fess, is fallible and subject unto errour. This, where-ever it ap∣pears, its the spirit of Antichrist, according to which, the Scribes and Pharisees boldly examined our Lord himself, By what autho∣rity doest thou these things, and who gave thee this authority? And as they dealt with our Lord himself, so likewise with his Apostles, as it is evident in their Acts often. And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God. So true is that which our Lord tells us, If they have persecuted me, they will also persecute you; if they have kept any saying, they will keep yours also.

Which yet seems the more strange, that the same men who have heretofore judged it most unjust so to have their hands bound, & their mouthes stopt, that they might not exercise their gifts (their own complaint, and phrase) the same men or of the same spirit are the most zealous persecutors of others, and that upon the ve∣ry same grounds: whereby they justifie the least warrantable

proceedings of those heretofore in authority, which formerly they most condemned.

pudet haec (pudeatve) opprobria vobis, Et dici potuisse, & non potuisse refelli.

Be we exhorted, who ever are made Priests unto God, that we become like unto the great high Priest, who fills our hand and makes us Priests unto his Father. He is styled by the Apostle a merciful and faithful high Priest, Hebr. 2.17.

As for Mercy, it is 1. The common Character of all who feat God, Psal. 112.4. 2. It is his command whose Priests we are, Zach. 7.9. 3. He gives example in himself, Luke 6.36. and 15.20. Exod. 20.6. 4. As this mercy is not without example, so not without reward, Prov. 14.21. He who hath mercy on the poor,* 1.10 happy is he. Or rather, O the blessedness of him, who hath mercy on the poor! Blessed are the merciful for they shall obtain mercy. 5. It is more acceptable unto the Lord then Sacrifie, Matth. 9.12. and 12.27. Its the primary will of God, whereas the other is the secondary, less principal, and good only in order to the first.

2. As the great high Priest is merciful unto men, so is he faithful unto God in things belonging unto God. The Father hath given all things into his hand, John 3.35. And he was faithful unto him who appointed him, Hebr. 3.2. which was necessary in regard of the covenant between the Father and the Son, Psalm 40.6, 7, 8. which the Apostle applies, Hebr. 10.5.—9.

And as the great high Priest was faithful, so ought we to be in things belonging to God, in our Priests office.

We have many kindes of Oblations to offer unto our God, which the great high Priest hath put into our hand. Every Priest must have somewhat to offer. And I fear, we have many of us too much to offer. Have we offered up our free-will offering? Rom. 12.1. Our trespass-offering, Psal. 51. Our daily whole burnt offe∣ring? Psal. 44.22. The Wiseman tels us of many Oblations, Ec∣clus. 35.1. &c. These are the most acceptable Sacrifices when the Priest offers, not alienam carnem, at suam mactat voluntatem, not the flesh of beasts, but his own will. For the inward offerings are most pleasing unto our God, who is a spirit; when we mortifie, kill, and crucifie our corrupt affections and lusts, which are contrary to the law and will of God. So that he who keeps the Law, offers Sacrifices enough, saith the Wise man, Ecclus. 35.

Such are all acts conformable to the will of God, all acts of obe∣dience to the law of God, which the high Priest hath put into our hand and power, and enabled us to do, Rom. 8.3. Phil. 4.13. It is the saying of an holy Father, Verum sacrificium est omne bonum opus quod agitur, ut sanctâ societate Deo inhaereamus, &c. A true Sacrifice is every good work which is performed, that with holy fellowship, we may cleave unto God.

And doubtless it is the will of God, and which was at first in∣tended by him, that such a Priesthood should be the common of∣fice of all his faithful and obedient people. And therefore, upon condition of obedience, the Lord makes promise to all Israel, that they shall be unto him a kingdom of Priests, Exod. 19.6. And this promise no doubt had been fulfilled, had they continued in their obedience: But when they fell by idolatry, Exod. 32. upon occasion hereof, God made choise of the Tribe of Levi, who according to their name, clave intirely to the Lord, when all the other Tribes revolted.

Yea, and upon the disobedience of Levi, the Lord saith, he will have no pleasure in them, nor will receive an offering at their hand, Mal. 1.10. but that his Name shall be great among the Gen∣tiles, ver. 11. And Chap. 2. Because the Priests corrupted the cove∣nant of Levi, and they made the people stumble at the law, (which hath been and is the great sin of the present Priesthood) therefore hath the Lord rendred them contemptible and base before all the people; where their crime is again repeated, ver. 8, 9.

Hence also it is, that the Lord threatneth, that he will cut off the name of the Chemarim with the Priests, Zeph. 1.4. Therefore the promise of the Priesthood is enlarged, even to all the penitent believers and obedient ones; and is said to be fulfilled, 1 Pet. 2.9. Revel. 1.6.

O that the same Priests office were fulfilled by us! into whose hand and power the Lord puts such spiritual sacrifices, as shall be accepted of God, through Jesus Christ the great high Priest. By him therefore let us offer up the sacrifice of praise to God conti∣nually, that is,* 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit of lips con∣fessing to his name. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But forget not doing good and communicating; for with such sacri∣fices God is well pleased.

Notes

• * 1.1

  Numb. 1. Ver. 3.
• * 1.2

  1 John 2. Ver. 13, 14
• * 1.3

  Numb. 2. Ver. 2.
• * 1.4

  Exod. 33. Ver. 7.
• * 1.5

  Hebr. 9. V. 7. to 12.
• * 1.6

  Exod. 25.8. and 29.45, 46.
• * 1.7

  Gen. 2. Ver. 18. Judg. 5.23.
• * 1.8

  Esay 65. Ver. 16.
• * 1.9

  Numb. 3. Ver. 3.
• * 1.10

  Prov. 14. Ver. 21.
• * 1.11

  Hebr. 13. Ver. 15, 16