the expiation of sin contracted by the Red earthly man a Red Heiffer be made choise of to represent the white and ruddy heavenly man This Heiffer also must be perfect and without blemish which never hath born yoke For such is the Christ of God even the perfect one without spot or stain of sin which never bare the yoke of servitude unto sin Yet though innocent harmless undefiled and separate from sinners he must notwithstanding be slain because without shedding of blood there is no remission Hebr. 9.22 And slain this Heiffer must be without the Camp And that Jesus might sanctifie his people by his blood he suffered without the Camp Hebr. 13. For he came not to call the just who are within the Camp which is the Camp of the Saints Revel 20.9 but sinners which are without yea to seek and to save what was lost This Heiffer must be burnt by the fire taken off the Altar kindled from heaven For the heavenly man came to send fire on the earth even the heaven-born fire of love which might extinguish the iniquity which burns like a fire Esay 9.18 and so Extingueret ignibus ignes quench the infernal with the heavenly fire saith the Poet. With the ashes of this burnt Heiffer all who were defiled were sprinkled For nothing so sanctifies and purifies our Ruddy polluted humanity as the daily mortification and burning up the Holocaust the iniquity as the dross by the holy fire of divine love sent from heaven into our earthly manhood by the Christ of God the man from heaven heavenly And therefore was the female chosen being the weaker lest we should imagine that expiation could be made by any beast or earthly man The influence whereby the purging of sin is made is from the Divine Power to intimate this unto us not the stronger but the weaker sex the Red Cow must be slain And what spiritually is the Ezob or Rosmary what else but the holy faith whereby the heart is purified Acts 5.9 Of this Ezob three stalks or sprigs made the Aspergillum or Sin-water stock wherewith the sprinkling was made And the faith wherewith we are sprinkled is threefold or there are three branches of it Faith in the Father Son and holy Spirit And thus the Prophet foretold Esay 52.15 that the Christ of God now abased and brought low even to the dust and ashes of his humiliation ver 14. should sprinkle many nations Acts 17. v. 31. Mat. 28. v. 19. And indeed and truth God giveth or offereth faith unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.31 having raised up Christ from the dead And having received also power in heaven and earth he sprinkleth all nations and authorizeth his Apostles and true Ministers to sprinkle them by baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name nature and Being of the Father the Son and the holy Spirit and sprinkles answerably unto them a sprinkling with water Ezech. 36.25 with Blood Numb 19.4 with Oyl Levit. 14.16 a known figure of the Spirit which are the three witnesses upon earth 1 John 5.8 And these testifie of three spiritual estates gradually differing one from other whereinto we are baptized and sprinkled from the pollutions of the World the Flesh and the Devil and so we become partakers of the divine nature having eskaped the corruption that is in the world through lust 2 Pet. 1.4 And thus the Israel of God abased and brought low even to dust and ashes come forth of the Furnace of humiliation being refined and purified from their dross and are arayed in white robes Who are these and whence came they saith one of the Elders to S. John And he answered These are they which came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb Rev. 17.14 the Lambs blood is a white an innocent blood and become like unto him who is white and ruddy Cant. 5. For if the blood of Bulls and Goats and the ashes of an Heiffer sprinkling the unclean sanctifieth to the purity of the flesh so the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9. v. 13. which signifies purity not purifying as our Translators render it how much more shall the blood of Christ who through the eternal Spirit offered himself without spot or fault unto God purge our conscience from dead works to serve the living God The sprinkling of this blood cures the bitings of the old Serpent cleanseth the leprosie of sin expels that Morbus Daemoniacus that disease inflicted by the foul spirit dissolves all the works of the Devil Let us therefore draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenitudine in fulness of faith having our hearts sprinkled from an evil conscience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having our body washed with pure water by that clean man Hebr. 10. v. 22. Numb 19.18 who hath promised to sprinkle clean water the water of his spirit upon us Ezech. 36.25 And let us hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confession of our hope without wavering the Translators turn it faith which should be turn'd hope according to all Greek Copies I have yet seen Beside the Apostle in ver 22 23 24. hath the three Theological Graces in their order For he is faithful that hath promised and let us consider one another to provoke unto love and to good works Hebr. 10.22 23 24. The Lord so sprinkle us and purge us with the true Ezob the Herbarists call Hyssop Gratia Dei from the leprosie of our sins and strengthen us to do his holy will through Jesus Christ our Lord Moses sent messengers from Kadesh unto the King of Edom Numb 20. v. 14. Thus saith thy brother Israel Thou knowest all the travail that hath befallen us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Travail but the Adjunct of it or the travailler labour Exod. 18.8 which they turn there travail all the travail that found them in the way Not so properly Since travailling is the act of him who journeyeth but labour and trouble is his adjunct which findes him in the way wherein he travails as the LXX render the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour So likewise the word may be understood here as also weariness the effect of travailing and labouring So the Translators themselves render the word Gen. 19.11 Esay 7.13 Mal. 1.12 Who bears the image of the earthly man and is not sensible of an heavie burden such is the burden of cares and thoughts what shall we eat and what shall we drink That earthly man is Edom as the name signifies This earthly man this Edom the Animalis homo the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the souly man â—ears in his journey towards the heavenly Canaan where he shall 〈◊〉 the image of the heavenly 1 Cor. 15.49 And therefore not without cause here Israel saith to Edom Thou knowest all the weariness that hath found us Howbeit the
the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
〈◊〉 〈◊〉 through Christ the power of God who inwardly inableth me saith S. Paul How is this possible To God only all things are possible yet the Scripture also saith to him that believes all things are possible Why because this belief in the truth and might of God Rom. 4.17 Gal. 3.1 6. Ephes 1.18 19. Rom. 8.10 11 makes men like unto God himself whom they believe even God who quickneth the dead Christ the son is dead in thee crucified in thee God quickens the dead And by this living faith there is a power in believers to raise up the dead in them Obs 2. Here is faith rightly placed on the due reall and proper object divine truth testified by God and Christ himself when the heart gives assent and credit unto the testimony of God that is the first and essentiall truth and which cannot lie Tit. 1.2 Iohn 3.33 then the soul closes with that and seales to it He that hath received his testimony hath set to his seal that God is true This is the reason why that frequent preface to the prophesies Thus faith the Lord c. ought to be of more credit with us then all the demonstrations in the world Here is saith rightly placed upon the due personall obiect the power and might of God for the effecting of what he promises Iob 30.27 2 Kings 4.16 It 's true there may be pangs and throwes by reason of diffidence and distrust from consideration of our own impotency and weakness O my Lord do not lie unto thy servant saith the Shunamite unto Elisha when he had assured her Thou thy self shall imbrace a son Is there any thing too hard for the Lord 'T is true Idoll Gods Imaginations bring forth nothing but imaginations Esay 66 9. but V. Lat. Numquid ego qui alios parere facio ipse non pariam dicit Dominus shall not I who cause others to bring forth shall not I myself bring forth saith the Lord. Whosoever receives the seed of the word in an honest and good heart Matth. 12.50 shall certainly becom the mother of Christ Obs 3. See then Abrams faith and the faith of Abrams Sons and Daughters is no bare no naked faith but adorned with submission with humility with love with obedience Abrams daughters are clothed with good workes 1 Tim. 2.10 It is no dead faith it hath a form a soul a spirit a life And what are these but good workes Iam. 2.17.20.26 if the Apostle reason right he saith not that good workes are the fruits of faith as commonly they are called For so the tree may live and bear no fruit as in winter but the Apostle seemes to comprehend obedience and good workes in the very nature and essence of faith what else meaneth he when he compares faith without workes to the body without the soul and Abrams faith was made perfect by workes Verse 22.26 and as the body without the Spirit is dead so faith without works is dead also It 's evident therefore that the Apostle understood good workes to be the form soul spirit and life of faith And hence it is that an other Apostle having given a description of faith for examples of it he propounds only those faithfull men who were holy good just Godly and obedient men in their generations For other faith is altogether unprofitable to the chief end salvation What doth it profit if a man say he hath faith Hebr. 11. and have not works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potest fides illa can that faith save him So Beza turns that place well Obs 4. Hence we see who are the true believers who but they who walk in the steps of Abrams faith they who imitate and follow Abrams faith Rom. 4.12 which is in this place expressed Abram believed that God would give him an holy seed that is Christ as S. Paul explaines it This is or ought to be the belief of every one of us of every true and genuine son and daughter of Abram Gal. 3.16 That the Lord will give us the seed even the son that the Lord will raise up Jesus from the dead in us That this is or ought to be the belief of every son and daughter of Abram appeares from the Apostles reasoning upon the words of my Text where having said that it was not written for his that is Rom. 4.18.23 24. for Abrams sake alone c. but for us if we believe in him that raised up Jesus our Lord from the dead c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who raised up Jesus the Lord◠the word is in the Aorist indefinite as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made and yet makes the purging of our sins so he raised up and yet raiseth up the Lord Jesus Hebr. 1.3 And the Lord offereth faith unto all having raised up or rasing Christ from the dead So he hath raised or doth raise up his son from the dead For our better understanding of this ye may be pleased to compare the example of believing Abram the father of the faithfull Acts 17.31 1 Thess 1.10 with any one of us who are his children and believers Rom. 4.18 Abram firmly believed which firm belief of Abrams is handled by the object or Subject the promise of God Abrams is handled by the object or Subject Gods ability to perform it Abrams is handled by the object or the diversity 1. The promise of God according to that which was spoken so shall thy seed be 2. The ability of God what he had promised he was able to perform The diversity 1. With reference to a contrary object himself and his own body which was dead and the deadness of Sarahs womb neither of which he considered 2. With reference to the act of belief not weake but strong not weake in regard of his own body and the deadness of Sarahs womb which he considered not but strong in regard of God The like we may consider in a believer a son of Abram he believes in Gods promise which is the eternall life 1 Iohn 2.25 and 5.11 and this life is in his son 1. John 5.11 This is that life of God from which we are alienated and estranged Ephes 4.18 Rom. 5.8 Gal. 3.1 Tit. 1.2 This life of God hath been crucified and slain dead and buried in us while we were sinners which God that cannot lie hath promised Whosoever believe and hope in God for this life they consider not themselves so impotent and weak that they are not able to think one good thought of themselves and though their heart faint and fail them as is said of Jacob yet God is the strengh of their heart Gen. 45.26 Psal 73.26 Ephes 1.18 19. Mark 9.23 Psal 110.3 They believe in the mighty power of God whereby he raised up Christ from the dead This is the reason that to him that believes all things are possible This is the day of Gods power that
believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in
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
unto them for righteousness The Lord promiseth Jesus Christ the son to be their life and righteousness and they believe that God is faithfull and able to raise him from the dead and form him in them to be their life IT may be that I may obtain children by her Genesis Chap. 16. Verse 2. And why did the Translators here cast the sense of the Hebrew word into the margent since the metaphore of edifying and building the Church is so illustrious and notable through out the Scripture Thus Rachel and Leah are said to have built up the house of Jsrael Ruth 4.11 Deut. 25 9. 2 Sam. 7.11 16. So it shall be done to the man who will not build up his brothers house And whereas David had a purpose to build an house to the Lord the Lord requites his intention with a promise of building David an house that is giving children who should sit upon his throne This metaphor we read used also by Heathen Authors in the same argument So sounds that known Iambic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male children are the columnes of houses And the old Commedian in his Mustela Novarum esse aedium arbitror similem ego hominem quando hic natus est And afterward Parentes fabri liberûm sunt I think saith he the man now this son is born is like a new house The parents are the builders of their children Thus often in the New Testament we meet with this metaphor of building up and increasing the Church So the Lord promiseth Acts 15.16 17. that he will build again the Tabernacle of David that is fallen down that the residue of men may seek after the Lord and all the Gentiles upon whom his name is called O that we all were workers together with God for the rearing up and increasing of this building O that all we do were done to edifying that we would edify one another and build up one another in our holy faith and commend one another to the word of Gods grace Acts 20.32 Ephes 2.22 which is able to build us up that we may become an habitation of God through the spirit She shall be a Mother of Nations Genesis Chap. 17. Ver. 16. Kings of people shall be of her A Mother is here a supplement and a bold one which is not to be found in either the LXX or V. Lat. or Chal. Par. or Syriac or Arabic versions The Hebrew Text is more general She shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Gentes for nations namely to rule over them For there is no doubt but the Lord herein had reference to the change of her name which was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarai which is Princeps mea my Princess or Princess of my family but now I shall inlarge her name and dominion with it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarah shall her name be And this is proved by the context The very next words are an exegesis and explication of these Kings of peoples shall be of her For the word answering to people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall peoples And the Antients understood the words so with reference to the dominion over the nations she shall be called Sarah because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is a Princess over all Antea dicebatur princeps mea quasi unius familiae mater Postea absolutè Princeps omnium scilicet gentium princeps fatura So S. Hierom. Thou shalt not call thy wife Sarai id est principem mean but thou shalt call hir Sarah exaltando principem quia Ecclesia in omni gente principatur Not Sarai my Princess but Sarah by exalting the Princess because the Church rules in every Nation And in cujus semine benedicuntur omnes gentes quia Christus dominabitur in Gentibus In whose seed all Nations shall be blessed because Christ shall rule in all Nations So the Interlineary Gloss It may also have reference unto the princely grace of faith signified by Sarah the free woman Gal. 4.23 Which is not a prophesy of calling the Gentiles only to the obedience of Christ but of that greatest inlargement of Christs dominion when that shall be fulfilled which we read Revel 11.15 The Kingdomes of this world are become the kingdoms of our Lord and of his Christ and he shall reigne for ever and ever When all are so become Kings Motûs suos bene regentes so ruling all their motions and actions that as sin hath reigned unto death so may grace reign through righteousness unto eternall life Genesis Chap. 22. Ver. 18. Gen. 12.3 and 18.18 by Jesus Christ our Lord Rom. 5.21 And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my vojce It is true we read the like promise before twice But it is the like onely and not the same which possibly might occasion an inadvertency in the Translators For in the too former Scriptures the blessing is given to Abram in his own name and centred as it were in himself from whom it should proceed unto all Nations But in this place the promise is made to Abram in his seed and by his seed to all Nations Howbeit this makes not all the difference The conjugation is here changed In the former places the blessing is given passively All Nations shall be blessed But in this place the blessing is promised in a reflexe and reciprocall form In both the former we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations shall be blessed in this we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Nations of the earth shall not only be blessed as before but shall blesse themselves It 's a Scripture of the greatest Marke and note that I know of all other Wherein the most high God expresseth the greatest reward of the most acceptable duty that his most faithfull and obedient servant in the world Abram could perform unto him This reward is no lesse no other than the son of God himself figured by Jsaac the spirituall joy and delight the son of Abram Gen. 3.15 and offered by Abram his father unto God upon the Altar In requitall whereof God promiseth his own son the eternall joy Of this son of God although there were before promise made yet it was not revealed untill now that his father would give him as a propitiation for the sinnes of the whole world 1 John 2.2 And here the Lord makes this promise unto Abram whom he made Heir of the world which promise was to descend upon all Nations And this promise the Lord here confirmes with an oath which are the two immutable things whereby it is impossible for God to lie Hebr. 6. John 3.33 and 7.39 Ephes 1.11.14 Unto which when we consent and believe we set to our seal that God is true And he reciprocally puts to his seal for the conveyance and confirmation of the eternal inheritance Howbeit this free gift of God and Christs free oblation of himself
hear his voice c. and here in the text If for all this ye will not hearken unto me c. He speaks to those who are his people within his call within hearing And therefore Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si in voce ejus if ye will hear in his voice if ye be within hearing if ye be his flock for to those he there speaks So Esay 1.19 20. If ye be willing if ye be obedient c. But if ye refuse and rebell c. whether they will hear or whether they will forbear Ezech. 3.11 21. If any man will do his will c. John 7.17 These and many the like Scriptures evidently prove that the Lord having declared his will unto his people he leaves them in the hand and power of their own counsel as the Wise man saith Ecclus 15.14 It is a free and voluntary act to sin and to be disobedient and harden our hearts against the voice and calling of God And as free and voluntary an act it is through the preventing grace of God to hear the Lords voice to be willing and obedient Wherefore be we exhorted Beloved to hearken unto the Lord to walk in his statutes to keep his Commandements and do them In one word to be obedient unto him That 's here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed before and the LXX here render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey and the Chald. Par. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Castellio turns it Quod si neque tum mihi morigerantes c. If neither then ye be obedient unto me c. So the French Translation and the Italian And all other sound to the same purpose All the promises of God all the temporal and spiritual blessings tend hereunto Yea all the threatnings all the punishments all the curses aim at this to make the people obedient unto their God which is the main drift of this whole Chapter yea of the whole Law and Gospel and in special of this Text. What ever fals short of this however pleasing to us it s not acceptable not pleasing unto God 1. Whether it be Reading and curious prying into the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures so those words are to be translated as I may shew hereafter if the Lord will for herein ye think ye have eternal life and they are they which testifie of me but ye will not come to me that ye might have life John 5.39 40. 2. Or whether it be outward hearing of Gods word For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 Otherwise they deceive themselves and that in the main James 1.22 3. Nor is it enough to know the word and will of God the Lord saith of those hypocrites Esay 58.2 They seek me daily and delight to know my wayes And the same people had a form of knowledge even so far as to be able to instruct others yet they taught not themselves Rom. 2.20 21. 4. Nor will holy conference prove acceptable without obedience For of such holy pratlers the Lord saith with their mouth they shew much love but their heart goes after their covetousness Ezech. 33.31 And therefore the Lord expostulates with the wicked in his judgement what hast thou to do to declare my statutes or that thou shouldst take my covenant in thy mouth seeing thou hatest instruction and hast cast my words behinde thee Psat 50.16 17. 5. No nor is faith it self sufficient without the obedience of faith Rom. 1.5 For faith without works is dead James 2.26 6. Nor is a velleity or half-will enough Agrippa was almost perswaded to be a Christian but S. Paul wisht that he and all that heard him were both almost and altogether Christians Acts 26.28 29. Completa voluntas pro facto aestimatur a compleat will is accepted for the deed that is when the deed cannot be done nor is at all in our power according to which the Apostle saith that if there be first a willing minde it is accepted according to what a man hath not according to what he hath not 2 Cor. 8.12 7. But what shal we say of obedience of it self if it be only in part performed when it is in our power to do the whole and stand compleat in all the will of God the partial and half obedience is not accepted Saul had done much of Gods will and in lieu of what was wanting he reserved a Sacrifice But what saith Samuel unto him Hath the Lord delight in burnt-offerings and sacrifies as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15.22 Yea though lesse of the work were performed yet if done with our whole will and all the power we have it s accepted of God David must not build God an house though he much desired so to do 2 Sam. 7.5 yet what David might do he did to the utmost of his power I have prepared saith he with all my might for the house of my God c. 1 Chron. 29.2 And this was accepted of God saith Solomon It was in the heart of David my father to build an house for the Name of the Lord God of Israel But the Lord said to David my Father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart Notwithstanding thou thou shalt not build the house 2 Chron. 6.7 8 9. 8. Can we ascend yet one step higher We may Read we may and search the Scriptures and hear and know all that 's knowable and talk it out again yea we may believe and may have all faith 1 Cor. 13.2 Yea we may be somewhat willing to do Nay we may do many things as Herod did Mark 6.20 Nay we may do all we ought to do yet if we persevere not in the faith good will and obedience all we have done is as if it were undone when a righteous man turneth away from his righteousness and committeth iniquity and dieth in them in the iniquity which he hath done shall he die Ezech. 18.26 He that endureth to the end the same shall be saved Matth. 10.22 Be thou faithful unto the death of all and every sin and I will give thee the crown of life Revel 2.10 The Lord strengthen us all in faith good will obedience and perseverance For t is possible notwithstanding all the promises of God and all his threatnings denounced against his people yet that they may not be obedient That 's the Lords second supposition in the Text. 2. The Lord supposeth that his people may not hearken unto him for this or as it is explained for all this for all is not in the Text notwithstanding all the punishments inflicted Whence it appears that the end which the Lord aims at in all the chastisements and punishments of his
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and