in the heat and fury of chance Do ye not remember our late extraordinary droughts And when the Lord gave rain did he not withal send destructive hail thunders and lightnings I shall remember you only of that memorable one July 20. 1656. when the rain hail thunder and lightning laid all the corn and fruit-trees waste five miles broad and between fifteen and sixteen miles in length about the City of Norwich I received this relation from good men of credit and sufferers in that calamity but the thing is sufficiently known So the Lord walked with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in the heat wrath and fury of chance This story I the rather mention because I have observed it to be the guise of men in this City like that of the Athenians Acts 17.21 to spend their time in hearing or telling some new thing and that commonly they entertain relations of this nature under the notion of novelties and think no more of them And therefore God by this and like judgements awakens us and reproves our casual and accidental walking with him that we should turn unto him lay his judgement to heart learn righteousness and with full purpose of heart walk with him But the Stoicks of our time are not hereby justified who will have all things come to pass by an immutable and fatal necessity as if the series and order of causes and effects were so knit together as links in a chain by an unavoidable destiny so that howsoever Gods people walk or have walked with him they nor could nor can walk otherwise then they have done or do No nor can God himself having bound up himself by his own decrees walk otherwise with his people then he hath done or doth walk Surely these men consider not that the most high God who made man a noble and free creature with power to act or suspend his act to do this or that or their contraries he himself reserved to himself the same liberty or greater then what he gave to the counterpane of himself And since all things between God and man are transacted by way of covenant the terms and conditions of it alwayes suppose free agents entring into covenant and therefore a possibility of keeping or breaking covenant and consequently respective rewards and penalties annexed thereunto Otherwise man should be unjustly punished for that which could not be avoided or unduly rewarded for what could not be done otherwise Yea there should be as no merit so no demerit no demerit no sin no righteousness Yea all perswasions and disswasions all counsels exhortations dehortations all promises and threatnings reproofs admonitions all commands all prohibitions in a word all acts of God upon mans will which indeed upon the matter should be no will all Lawes of God and men should be altogether null and to no purpose or which amounts to little more a meer juggle a meer pageantry of seeming actions done onely above-board when indeed there should be no such thing But alas my heart condemns me that I have not walked so evenly so intirely with my God I have had many a good will and purpose to walk with my God and somewhat or other intervenes diverts me and turns me from my purpose Yet fear not the Lord with whom thou walkest looks at thy heart and good will and how thou art affected toward walking with him I the Lord search the heart and try the reins to give to every man according to his wayes according to the fruit of his doings Jer. 17.10 If we have forgotten the Name of our God or stretched out our hands unto a strange god shall not God search it out for he knoweth the secrets of the heart Psal 44.20 21. He looks upon the hands thorow the heart And therefore what we have in the Text if ye will not hearken unto me but walk at all adventures with me speaking of the event the same ver 21. ye may read spoken of the heart and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye will not hearken unto me if ye have a lust heart and will not to hearken unto me The Lord looks thorow our heart and will at our feet and walking O but if our heart condemn us God is greater then our heart and he knowes all things 1 John 3.20 Thus the poor soul dejects it self and pleads against it self without just cause Let not thy heart condemn thee 1 John 3. Ver. 18 19 20. God is greater then thy heart and he knowes all things Alas saith the poor soul that 's my condemnation that God is greater then my heart and knowes all things It is a true saying Qui respicit ad pauca de facile pronunciat he who looks at few things soon delivers his opinion But he who will give a right sentence of Gods truth he must look about him at antecedents and consequents and pray to the Lord to give him his Spirit to lead him into all truth This place of Scripture is not well translated Let us take the whole Paragraph before us and consider of it 1 John 3.18 19 20. My little children let us not love in word and in tongue but in deed and in truth And hereby namely by our loving in deed and in truth hereby do we know that we are of the truth and shall assure or perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but that if our heart condemn us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although as Matth. 26.35 John 8.14 and elsewhere although our heart condemn us for any former failing that God is greater then our heart greater in wisdom grace mercy and goodness and knowes all things he knowes our heart and the present frame and disposition of our heart in the deed and truth of love So that many a poor soul dejects and casts down it self upon a meer mistake of this place of Scripture mis-translated which being truly rendred and understood makes for the great consolation of it But I have not walked with my God in the way of his Commandements Surely the Lord hath forsaken me His Prophet tells me The Lord is with you while you are with him if ye forsake him he will forsake you And this is my condition Be not discouraged poor soul The Prophets words are The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him if therefore thou do what is pleasing in his sight and what he hath shewen thee 2 Chro. 15. Ver. 2. is good if thou do justly and love mercy and humble thy self to walk with thy God thou art with him and in thy being with him he is with thee Continue thou in so doing and in the good will so to do But alas I endeavour so to do but I often stumble in the way That makes thee more diligent and more wary afterward He who stumbles commonly takes a larger stride Be careful and remember that thou walkest in the midst of snares
given them their possessions Deut. 2. Which yet will appear more forcible if we consider the ends why the Lord gives his temporal good things unto graceless men that they may seek out God Acts 17.27 that they may repent Rom. 2.4 So that he who takes away the goods of graceless men he hinders them from the means of finding God and repenting of their sins Yea if those two things be granted 1. That the dominion and right to temporal things is founded in grace 2. That a man may be his own judge who is and who is not in the state of grace no man shall quietly possess any thing he has If a gracious man steals his grace is no grace Yea hence will follow a prodigious distinction of theevery that which a graceless and that which a gracious man commits Come we to the measure and manner of Restitution He shall restore his trespass with the principal thereof and adde unto it the fifth part thereof and give unto him against whom he hath trespassed 1. He shall restore his trespass that is the thing wherein he hath trespassed by a Metonymie But what is here meant by the words following with the principal thereof What is this principal Is it some other thing beside the trespass Surely no Why then is it said he shall restore the trespass with the principal thereof if the principal and trespass be the same thing This doubt must be cleared by a spiritual sense of which anon Meantime as to the letter we may observe The wisdom and goodness of the most righteous God the Judge of all the World in removing all impediments and lets from among men that his royal law might take place in their hearts so that we might owe nothing unto any man but to love one another And what reason is there for this Restitution What is more just then the rule of the most righteous Judge of all the World The Lord tryeth or purgeth the righteous but the wicked and him that loveth violence or rapine his soul hateth Psal 11. ver 7. For the righteous Lord loveth righteousnesses inward and outward righteousness The word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance doth behold the upright Psal 11.7 Whence the Psalmist adviseth us to make trial of this by our own experience among men Mark the perfect man and behold the upright for the end or reward of that man is peace Psal 37.37 So the Lord blessed the latter end of Job more then the beginning c. Job 42.12 Ye have heard of the patience of Job James 5. ver 11. and have seen the end or reward of the Lord James 5.11 But the transgressours shall be destroyed together The end or reward of the wicked shall be cut off And truly if men patiently wait on the Lord they shall observe that he will bring forth the flying rowl in his due time even the curse that goeth forth over the face of the whole earth c. and it shall enter into the house of the thief and into the house of him that sweareth falsly by Gods Name forswearing what he has stollen and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof Zach. 5.1 4. For it must have a time because 1. God is patient and long suffering and would not that any should perish And the fin being conceived in the heart as in the womb Psal 7.14 it must have a time to bring forth and so must the judgement and the curse which goes along collaterally with the sin And when sin is perfected it bringeth forth death And when once the curse hath setled it is no starter but it remaines in the midst of the house for punishments were wont to be inflicted on the houses of malefactors Ezra 6.11 Dan. 3.29 to root out their name and memory And when the curse hath taken up its place in the house its hot idle there but it consumes and eats where ever it comes For as the blessing increaseth Gen. 9.1 So the curse diminisheth and brings to nothing Levit. 26. Deut. 28. This curse goes along with goods however unjustly gotten by fraud or violence The story of Glaucus the Lacedemonian which Herodotus reports is remarkable He had received a sum of money of a certain Milesian for the use of his children under age Glaucus denied the receipt of the money with an oath Glaucus afterward guilty consulted with the Oracle which gave him this answer That the curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seizing stock and house wholly shall destroy Which as the Historian affirms afterward accordingly came to pass For howsoever violent and fraudulent men may flatter themselves and one another we shall finde all pretious substance we shall fill our houses with spoil Prov. 1.13 yet ver 32. The prosperity of such fools shall destroy them Yea we may refer the ruines and destructions of Kingdoms and Commonweals as wise Historians and Statesmen do unto the same causes For of that Anarchy and ruin of Judah whereof ye read Esay 3. ye finde the cause ver 14. the spoil of the poor is in their houses And Jeremy having told the house of Israel and Judah Jer. 5. That their sinnes had with-held good things from them what sins were they Verse 26 27. As a Cage is full of Birds so are their houses full of deceit And Zephany having denounced an heavy judgement against the Jews Ver. 9. among other causes deserving it he saith that the servants filled their Masters houses with violence and deceit But let me again minde you of what one of the most antient Fathers hath written concerning these very sins whereof the Lord here speaks Absit absit inquam ut haec ego de aliquo fidelium sentiam Far yea far be it from me that I should think these things of any of the faithful And good reason since this is the character given of those Primitive times Adeò sancta erat illis temporibus fides ut fallere aliquos posse non crederetur There was such faithfulness and integrity among them that they thought it impossible that any one of them should deceive And because they themselves loved truth and faithfulness and knew not what it was to deceive they thought no man would deceive them So the Virgin-Church might say of her self Ego nescia rerum Difficilem culpae suspicor esse viam Vpon this very consideration that holy Father understood the former part of this law spiritually And I believe upon the same grounds we may so understand the latter part of it Let us inquire and make trial This ground we may lay or rather it s laid to our hand The law is spiritual and this law as hath appear'd in the former part of it It s here said he shall restere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass his sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespass Esra 9.6
Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas
joyn'd and continued unto him as one with him 1 Cor. 6.17 He that is joyned unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatus glued as it were and intimately united unto the Lord he is one spirit the Syriac adds with him And therefore it must needs be irksom and painful to part from him as a bone dis-joynted and parted from its bone so the word in Jer. 6.8 signifies as the Translators acknowledge in the margent and it is so used Gen. 32.24 And indeed it most concerns us and in all reason we should be most sensible of it when our soul is dislocated and out of joynt and so it is when the Lord departs from it because we have first departed from him And therefore he complains Ezech. 6.9 I am broken with your whorish heart that hath departed from me And therefore the Lord out of his great love seems sensible of such paines as accompany dis-joynting or wounding or breaking of the body part from part Wherefore the Lord out of intense love exhorts us Be instructed or corrected or instruct thy self O Jerusalem Ne avellatur anima mea so Arias Montanus turns it lest my soul be violently pluckt away from thee as unwilling yet forced by thee to depart from thee And what will come of it lest I make thee as a Desart a wasted desolate land not inhabited These words must not depart from thy heart all the dayes of thy life Thou hast no warrant to neglect the heeding of thy self or keeping of thy soul no not one day of thy life The reason is 1. Our God is the God of all our times all our dayes 2. His words are the words of this life Acts 5.20 Be exhorted O Israel only to take heed to thy self and keep thy soul diligently lest thou forget the words which thine eyes have seen and lest they depart from thy heart all the dayes of thy life Solomon having exhorted his son or disciple to heed his words and give attention to his sayings Prov. 4.20 well knowing the common guise of hearers to let what they hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or drop like water thorow a riven dish as that word properly signifies Hebr. 2.1 he adviseth his son to beware lest the wicked cause these words to depart from his eyes For so the word is in Hiphil and requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood out of the verse before Prov. 4. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne recedere faciant let not the wicked cause them to depart from thine eyes but that he keep them in his heart as an hidden treasure laid up in the midst of his heart as most dear unto him This keeping of them will not be in vain for they are words of life to those who finde them v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Receipt or received doctrine as he calls it ver 2. of of that Chapter it s a Catholicon an universal medicine its health to all their flesh Which is literally and really true for the healing doctrine of the Word 1 Tim. 1. v. 10. as the Apostle calls it 1 Tim. 1.10 not only restraines the concupiscible from all excess and riot from all surfeting and drunkenness from all chambering and wantonness all foolish and hurtful lusts which betray the soul unto these exorbitancies but it moderates also the passions of the irafcible as anger fierceness indignation desire of revenge vain fears vain hopes Which spiritual maladies the learned Physitians in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly declare to be the causes of many bodily diseases But though the words of wisdom be attended unto though laid up in the heart yea in the midst of the heart yet unless the heart it self be well kept we are in danger to forget the words which our eyes have seen and they will depart from our heart To prevent so great an evil its needful that we learn an Art of memory a method and way to keep these words For certainly by corrupt nature we are not able to keep them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that hinders must be removed and some positive helpful means used 1. As for the former I shall name some impediments of the natural memory and the removal of them with Analogy unto spiritual hindrances and removal of them also The corrupt animal spirit hurts the natural memory And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen One ye read of in Mark 1. Yea Mark 5.2 there 's a whole Legion of them in one man who dwels in the tombs even in dead works He cannot be bound with the bands and fetters of the Law but he breaks them and casts them away Psal 2. Such unclean spirits ye read of who have destroyed the memory of God and his Word extreamly in these last dayes Revel 16.13 14. Jer. 23.14.27 How needful therefore is it to discern of the spirits whether they be of God or not 1 John 4. 2. The Physitians say Delirium phrenitis causat oblivionem when the reason is lost the memory is lost 'T is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide and rudder of the soul The Prodigal for this reason forgat his fathers house as it is evident from hence that afterward he is said to come to himself Luke 15. 3. A third hurt of the memory is said to be negotiorum moles incombrance with many businesses Mark 4.19 the cares of this world and the deceitfulness of riches and the lusts of other things choak the word And therefore the Apostle exhorts us to lay aside every weight and the sin that besets us in every circumstance Hebr. 12.1 4. That which they say helps the natural memory hurts the spiritual namely images For experience hath proved that hereby forgetfulness of God and divine things hath crept into the Church of God Hereby the antient people of God were extreamly deceived They made an Idol to help their memory of God and thereby the lost it Psal 106.19 20 21. They made a Calf in Horeb and worshipped the molten image c. Then followes they forgat God their Saviour And it is a vain impiety to set men to look Pictures and Images of God the Father Son and Spirit which draw down the thoughts from conceiving a-right of God to be a Spirit unto corporeal and sensible things 2. Come we to positive helps Certain it is Quae curamus meminimus Those things which we take heed unto and take care of those even when we are old we remember especially when we fasten them in our souls by meditation on them day and night Psal 1. They are wont to preserve the natural memory with certain ointments applyed to the head Such a spiritual unction we receive from the holy One 1 John 2.20 which remembers us of all that ever we
the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge
〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not kill me Thus our Lord Matth. 16.4 A signe saith he shall not be given unto it which words S. Mark reports thus with an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you if a sign be given to this generation which the Syriac expresseth verily I say unto you that a signe shall not be given unto this generation and so our Translators rightly turn the words there there shall no signe be given to this generation So the servants of the King of Syria swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall prevail over Israel 1 Kings 20.23 and other like examples we may adde as that more notable Psal 95.11 To whom I sweare in my wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they shall enter into my rest that is that they shall not enter into my rest as the Apostle explains those words Hebr. 3.11 compared with ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall not enter So in this place before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of swearing and the Scripture should be so expressed The Master of the house shall be brought unto the Judges That he hath not put his hand to his neighbours goods If this seem harsh we must know that an oath is wont to be understood by an Elipsis and defective speech as in the former examples may appear But if any supplement here be thought needful it should not be that or any such as that which our Translators adde to see but rather to swear for so the Greek Interpreters here have expressed the words the Master of the house shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we more rightly turn Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall swear that he hath not dealt wickedly in all the pledge of his neighbour So Hierom also jurabit and he shall swear The Chald. Par. retains the genuine defect common with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si non The Syriac also and the Arabic and Samaritan translations express the words in form of an oath Vatablus also and the Tigurin Bible and Castellie as also Tremellius who hath this supplement Juramento se purgaturus he shall be brought before the Judges to purge himself by an Oath c. The like supplement hath the French the Italian and Spanish Translations and two Low Dutch The other was mislead by Luthers translation as also Munster and Piscator and one of our old English translations which our last followed But Coverdale and all the rest understood the words as an Oath And it is much that ours were so mistaken For in the 11 verse following we have the very same words with those before us in the form of an oath as they there translate them Whence we may take notice with what fear and reverence we ought to take an Oath for the Scripture here prescribes a defective speech in expressing an Oath as they who speak out of fear are wont in speaking to lose some word or other And the Scripture omits especially such words as bode evil as execrations and curses which are commonly understood in Oathes And it may teach us in like case to forbear all imprecations and evil wishes to our selves or others and to suppresse them under an Euphemismus or to use some circumlocution rather then plainly to pronounce them Thus much even the Heathen may teach us as in that known broken speech Quos ego sed motos praestat componere fluctûs How much more may we learn this of David Psal 132.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I come into the tabernacle of my house and the like ver 4. that is surely I will not c. How much yet more may we learn this of God himself who swearing useth an abrupt and imperfect speech which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antecedent without a consequent If they enter into my rest Psal 95.11 what remains is understood Let us be followers of God and be taught by him as his dear children Ephes 5.1 and forbear swearing and cursing yea and lying and stealing and committing adultery c. for which the land mourneth Hos 4.2 3. Therefore now put off thine ornaments from thee Exod. 33. Ver. 6. that I may know what to do unto thee And the children of Israel stript themselves of their ornaments by the Mount Horeb. The people had not put on their ornaments as appears ver 4. which is spoken by anticipation otherwise the Lord had not here commanded them to put them off The words contain the Lords precept with the end of it and the peoples obedience thereunto But whether that obedience be set forth by the place where it was performed or from the cause moving them thereunto there 's the question For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie by as it is here turn'd but from as it is rendred in the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Samaritan the Syriac and Arabic Versions also in the Vulg. Lat. A Monte LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Mount Horeb. So Castellio and one Low Dutch Bible Vatablus and Munster render the word juxta and ad yet they confesse that its à Monte in the Hebrew Tremellius and Diodati adde a supplement far from the Mount Horeb. Another tells us that here is Enallage praepositionis an enallage or change of one preposition for another viz. à for ad or juxta from for at or nigh But if we admit of such changes we shall soon elude and lose that sense which the Spirit of God aims at Only one of our old English translations hath from but with an unreasonable supplement viz. After Moses came down from the Mount Horeb. The rest of our translations have by or under or before as others have at or neer It s evident from this variety of translations and all differing among themselves and from the Original that there must be something amiss they saw not how the word would yield a good meaning if rendred from But suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turn'd from as from the Mount Horeb what sense shall we make of it The Mount whether Sinai or Horeb two tops of the same Mountain where the Law was given signifies the Law there given by a Metonymie Hebr. 12.18 Ye are not come to the Mount that could be touched that is the Law given in Mount Sinai or Horeb opposed to the Gospel figured by Mount Sion ver 22. whence it went forth Esay 2.3 Compare also Gal. 4.21 with 24. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not only note a distance but implies a cause as Hos 12.9 I am the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the land of Egypt that is from my bringing thee out of the Land of Egypt It is the Lords argument whereby he claims his people as peculiar to himself Exod. 20.2 3. And that indeed it is so
would have all others lout and do homage And for these we quarrel and contend vex and torture our selves and others as if that curse on Zedekiah and Ahab were upon us which ye read Jer. 29.22 God make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire And these are the Christs which the divided Babel worships These are our Helena's these our Diana's Here is Christ saith one nay saith another he is here so a third a fourth indeed who knowes how many A Nut was crackt and one shell flies this way another that way a third another way and the like may be said of many And one followes this shell and saith O here is Christ and he heads and leads a company after him Another shell flies that way and another followes that and leads a company after him and so a third a fourth a fifth c. Stultorum infinitus est numerus Eccles 1.13 Meantime while men run to and fro like the Egyptians to seek their Apis they cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have found him we have found him they think they have found a god and he proves no other no better then a Calf with a white face They hunt and search here and there for shels and meanwhile the kernel lies in the midst neglected by all despised by all the unity of heart love meekness lowliness of minde patience long-suffering c. that 's the kernell That lies i th' street troden under foot and no man thinks it worth the taking up Let no man stand at a gaze and look at this or that Church or Congregation and call that Babel Turn thine eyes inwardly into thine own self O man and see whether the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Babel the same Beam be not in thine own eye The pride of knowledge without the life of it which is obedience whereby thou wouldest get thy self a name to be a man of great understanding and holiness this swels thee and makes thee imagine that thou hast a spiritual fulness and great riches of knowledge and thou reflectst upon thy self and knowest that thou hast knowledge 1 Cor. 8.1 Thou hast gotten thee an opinion and art big with it and travellest like a fool with a word and believest that it is Christ formed in thee Gal. 4.19 Whereas indeed it is but a tympany a tumour a swelling of spiritual pride in thee Whence thou imaginest thy self above all other men and that they are but fools or beasts in comparison of thee All this proceeds from that man of sin who sets him self up in thine heart as if he were God whereas indeed he is the Devil himself with his mystery of iniquity and he works iniquity in thee And he hath his false Prophet in thee which teacheth lies in hypocrisie And unto all this thou hast thy beast that yields obedience unto the iniquity And this is thy Babel thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine eye-sore thy false light which renders thee unfit maugre all thy knowing knowledge to be a Priest unto the Lord. 'T is true this high minde is plausible and with some so taking that its thought to be the great power of God Acts 8.10 However it makes a fair shew in the flesh But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purulenta Scabies the moyst the mattery Scab is when the corrupt and putriâ—ied blood so abounds that it breaks out and deforms the flesh And what 's that but the open and known sin the manifest works of the flesh Gal. 5.19 which proceed out of the abundance of the corrupt heart Matth. 15.19 20. and defile the man Of these the Prophet speaks in a corrupt age like ours There is no truth nor mercy nor knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and bloud toucheth blood And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purulenta Scabies the putrified matter of the impostumated soul As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the dry scab or itch S. Gregory applies this to covetousness which as the itch seizeth on the body so this on the soul which spreads it self without pain Avaritia capti animum dum quasi delectat exulcerat c. Covetousness while it delights the minde of him who is taken with it it eats and wastes it and that without sense of pain Dum spes refulserit lucri the grief is taken away by the tickling and flattering hope of gain Meantime as this mangyness deforms the body so doth covetousness stain the beauty of the soul Whence not without just cause it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turpe lucrum sordid and filthy lucre This itch also may proceed from a Pharisaical humour as when men itch after praise as our Lord saith of the Pharisees that they did all their works to be seen of men Matth. 23.5 and did affricare scabiem they infected others with the same itch so that they loved the praise of men more then the praise of God John 12.23 This also may be referred to the desire of propagating and spreading their opinions which is so impetuous and itching that they compass Sea and Land to make one Proselyte saith our Lord Matth. 23.15 And the like zealous itch have the Pharisees of our time whose main endeavour it is rather to poyson others with their contagious tenents then to save them and win them to the life of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its original from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere to learn whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctus learned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrina learning Which imports an impatient and itching desire that many have to be teaching others when yet that which Tully bewayling the decay of Orators in Rome saith Quà m in paucis spes quantò in paucioribus facultas quà m in multis est audacia the same or the like we may say of those who intrude or would intrude into the Evangelicall Priesthood How few are there whereof there is hope how much fewer have any faculty in how many is there audaciousness and boldness to execute the Priests office And as these have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their tongue so the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their ears as the Apostle saith of them 2 Tim. 4.3 and so mulus mulum scabit they rub one another And the people love to have it it so Jer. 5.31 But here I may take up a complaint and cry out with the Orator O tempora O mores Into what times into what manners of men are we fallen When every blinde Bayard who sees only with other mens eyes and is learned only with other mens learning will yet be a Seer a Prophet and a Priest unto the people When such as halt between God and Satan Christ and Belial will yet undertake to be leaders of the people and with their broken feet
walk before Criples in Gods way and with their broken hands instruct others to do Gods Commandements which they themselves professe are impossible to be done Who have eyes full at least of spiritual adultery and cannot cease from sin beguiling unstable souls an heart they have exercised with covetous practises children of the curse who have forsaken the right way and are gone astray following the way of Balaam the son of Besor who loved the wages of unrighteousness 2 Pet. 2.14 15. and the residue also of that Chapter belongs to such audacious unqualified persons who intrude into the Priests office When every such scurvy fellow every such paltry Scab dares quando omnis res Janum ad medium fracta est repentè sic Theologus prodire when they can thrive no more at their trade extempore start up Divines S. Hierom heavily bemoan'd his own times O how would he have lamented had he lived in our times In the holy Scripture saith he Nullus apex vacat mysterio there is not a tittle without a mystery yet every man thinks he understands it Yea though the meanest and easiest trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of that most mystical Art of life that without living the same life yea though they live a life contrary thereunto and turn not from their iniquities yet they can understand Gods truth Daniel was of another minde Dan. 9.13 Nay if they have been so industrious as to learn Brachygraphy and have gathered some Short-hand notes they doubt not then but when all trades fail to step out of the shop into the pulpit and out-preach yea preach-out any not so qualified Divines out of their places And being thus initiated with Enoch the dedicated one the son of Cain Gen. 4.17 they hope in due time to preach themselves into some places of trust and profit For this is the mode the method and fashion of the times and the high-way unto preferment And then they lay away their Nets when they have caught the fish Sed nos ab iâ—ta scabie tenemus ungues There is yet one imperfection remains which unqualifies the legal Priest he must not be Concussus testiculo he must be a perfect man and fit to beget others unto God 1 Cor. 4.15 But let us draw toward an end of this Essay Such perfection in the body of the Priests symbolically required like perfection in their souls as I shewed before out of Philo Jâ—daus But how far alas how far differ we in these dregs of time from that spiritual growth and pious endeavours of the Primitive holy Fathers toward the perfect life when now every Dâ—arff takes himself to be a grown perfect man or as perfect as he need to be Whereas in those first times they had their Penitentes their Catechumeni their Constrâ—maâ—â— their Fideles their Sancti their Justi most of them distinct degrees of Christs Disciples as appears out of Tertullian and others according as they were capable of few or more heavenly mysteries and were grown up in the life and obedience unto them All which in this hudling age and confusion of all things are but meer names and they scarce known when every Novice in his nonage of Christianity thinks himself altogether as tall a grown man in Christ as the most perfect Scribe that 's taught into the kingdom of heaven Matth. 13.52 When to believe a possibility of perfection is judg'd to be as great an errour in the Priest under the Gospel as to be blinde or tame scabbed or itchy or what ever other defect was held a blemish in the Priest under the Law When to teach perfection renders the Priest ignorant scandalous and insufficient When the doctrine of perfection frequently delivered in holy Scripture though industriously obscured by our Translators held forth in all Ages taught in the School believed and endeavoured after by all good men from the beginning all along until aetas parentum pejor avis tulit nos nequiores imò nequissimos vitiosissimos until these last and worst dayes when to believe and teach this doctrine That its possible through the Spirit and power of Christ to be a perfect Priest and stand compleat in all the will of God it s held to be a reasonable just and sufficient crime and cause to out a Minister of living and livelyhood O Lord when shall thy gracious promise be fulfilled that Faith shall flourish and corruption be overcome and the truth which hath been so long without fruit be declared When shall that victorious Belief be made known which subdues the World and all that world of iniquity whatsoever is in the World that the Truth may appear and Mercy meet with it When shall Righteousness and Peace kiss each other O thou Israel of God who hopest to be made an holy Priesthood unto thy God! How otherwise can this come to pass but by obeying the voice of thy God and keeping covenant with him Exodus 19.5 6. Let us Per viam negationis by the negative description of the legal Priesthood learn the positive qualifications of the Gospel-Priesthood Let us not be blinde and unwise but understand what the will of the Lord is Ephes 5.17 And when we know the Lords will and way let us walk in it Let us be guides unto others that they may walk as they have us for examples that we cast off the burden of all unnecessary cares that we propound not to our selves any low measure of sanctity but perfect holiness in the fear of God That having eyes we may see and avoid the confusions of Babel That we may lay aside all filthiness and superfluity of naughtiness That being perfect Priests our selves we may beget others unto God and present every man perfect in Christ Jesus Such Briests the Lord makes unto God his Father to whom be glory and dominion for ever and ever Amen Revel 1.6 SERMON VIII SER. VIII Gods meeting with men in their own way Leviticus 26. ver 27 28. And if ye will not for all this hearken unto me but walk contrary unto me Then will I walk contrary unto you also in fury THere are two sinewes of the Common-wealth in Heaven whereby the great Lawgiver obligeth his people to obedience from whence also inferiour Lawgivers have taken example Rewards and Punishments They are both very powerful arguments and motives but of the twain the will of the Lord is that the former should rather prevail with us Behold saith he I have set before thee this day life and good death and evil He sets life and good before death and evil Deut. 30.15 Yea ver 19. he gives us that counsel expresly I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore chuse life that both thou and seed may live And accordingly as he instructs Israel to deal with the Canaaaites
that our walking with our God might be noble free and without constraint he hath put this light in earthen vessels 2 Cor. 4.7 He hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souly man whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading power or reason is apt to conclude either way Ex quovis medio dato according to any argument given and being furnished with a competent measure of divine light of life he leaves us in the hand of our own counsel Ecclus 15.14 which is an inconsistent estate moveable and inclinable either to good or evil Beside this innate principle of mutability in our rational part many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi of disputing Pro Con de quovis ente non ente This although what ever is rational and true in it it proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him that is true 1 John 5.20 yet it s mixt with much wisdom of the flesh which darkens the true reason and hinders the light of life from shining to it 2 Cor. 4.4 But as we have a reasonable soul which ought to be guided by the minde of God so we have also vertibile principium a mutable and changeable principle in our soul our will which is prone in utramque partem to follow the dictate and conclusion either way which the uncertain and undetermined reason shall lead unto And these two greater wheels turn the whole fabrick of the inferiour powers the passions affections and lusts which are easily moved to run riot especially since there are so many sensible objects distracting and troubling this lower region of the soul which like the turba the populacy consisting most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of earthly minded men for such as is the earthy such are they that are earthy 1 Cor. 15.48 they are easily stirred up to mutiny and tumult as the dust is soon raised but not so easily laid For the affections being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the unreasonable part of the soul they are easily inclined downward by the allurements of their sensible present objects and as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast then good speed Such and so violent is the attraction and drawing of the present seeming good which too often is disjoyned from the true good whereby the rational appetite the will and the reason it self is preposterously brought off to side with the rebellious Rout as the Pilot in a storm leaves the helm and suffers the vessel to be carried by the violence of the winde and weather All which laid together and well considered may make up a sufficient reason why the only wise God should suppose it possible that his people may walk by chance or at all adventure with him But we meet with one objection that makes all this contemplation quite void For if the way of man be not in himself so that he hath no power at all to walk with God to what purpose does the Lord command us to walk in his way and why does he threaten us for not walking in it yea why does he suppose it possible that we may walk otherwise then he hath commanded Jer. 10. ver 23. Jeremy saith so much O Lord I know that the way of the man is not in himself it is not in man that walketh to direct his steps There is no doubt but this Scripture hath a truth in it and somewhat toward that sense wherein it s commonly understood For in God we live and move and have our being Acts 17.28 Nor can the man think one good thought of himself without the Lord nor withstand an evil Yea without him we can do nothing John 15.5 And it true which the Schoolmen say that the works of grace which are to eternal life are not in the power of man without the inspiration and help of God So Aquinas Ideo gratia prevenit quia non est liberum arbitrium sed potius infunditur ab ipso Deo Grace is therefore said to prevent because it is not the faculty of reason and will so he defines liberum arbitrium 1 part quaest 83. a 3. 4. but is rather infused of God himself For if in natural actions we need divine direction how much more in supernatural These sayings and other like are true but not grounded upon this speech of the Prophet Jeremy For what if this Scripture be not thus to be understood Surely the holy Word of God is not tanquam scopae dissolutae not arena sine calce it is not alwayes incoherent and without connexion of one part with other as some would have this to be Whereas if we look well into it we shall finde that the Prophet having warned Jerusalem of the distress coming upon them Jer. 10.17 18. he takes upon himself the person of the Church lamenting the ruine of it ver 19 20. which he demonstrates from the causes meriting ver 21. and inflicting ver 22. which yet he denies to be in Nebuchadnezzars own power but in Gods over-ruling hand ver 23. O Lord I know that the way of that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of Nebuchadnezzar is not in himself Then followes 1. Precatio his prayer for the Church O Lord correct me let thy fatherly chastisement excuse or prevent my utter destruction 2. Deprecatio which ruine he prayes against Correct me not in thine anger lest thou bring me to nothing 3. Imprecatio he prayes against the Gentiles Pour out thy fury upon the Heathen that know thee not Which clearly appears to be the meaning of this Scripture by comparing with it Ezech. 21.18 24. where the Lord governs Nebuchadnezzar and directs and turns him from Rabbah of the Ammonites whither he was marching to Jerusalem So that the way of that man was not in himself it was not in that man that walked to direct his steps Good use therefore may be made of that Scripture as hath been shewen but the History must be maintained however some other sense may be couched under it So that it no way excuseth any believer but that he may walk in the way of of Gods statutes keep his Commandements and do them and so through the grace and mercy of God live and walk with God Wherefore dissemble not with thy God O man not tempt him with thy pretence of weakness or ignorauce nor abuse that Scripture beyond the scope of it to maintain thine habitual sins under the colour of infirmities One came before the Oracle at Delphos to try whether Apollo could discover his fraud or not He had under his Cloak a live Bird and he asked the Oracle Utrum vivum proferam an mortuum shall I bring forth somewhat that lives or somewhat that 's dead Apollo or his Priest perceiving his hypocrisie and deceit answered In te est stulte Fool it is in thy power whether of the twain thou wilt do Dissemble not with
chance which we may understand to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord as well as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is contingere to happen And so we may render the words A certain Priest Cum Deo or secundum Deum by divine Providence came down that way c. Hence it followes that the most high God so disposeth and ordereth the whole Series of inferiour and second causes how vaâ—ious and different yea how opposit yea how contrary soever their activity operation and working is that what seems unto men the most fortuitous and casual event the same is foreseen directed and governed by his providence as the Lot Prov. 16.33 Hence also it appears that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes and the whole disposing and ordering their effects and events he may most reasonably and justly require of his people an immediate constant and continual dependence upon himself in their whole conversation so that their whole life ought to be lived in him who is their life Deut. 30.20 All their motions moved on him who is their centre Hebr. 1.3 All their works wrought in him John 3.21 Yea it is his great love goodness and mercy that he requires of his people that they walk with him with intire and perfect heart So that so far is Fortune from having any power or deity that it is to be reckoned among the Non-entia And if there be degrees of non-entity Fortune is to be placed in the very lowest because it s born of privation and imagined out of the ignorance of causes For if we knew the causes it would easily appear that Fortune is as I said before a meer Idol which is nothing in the world Wisely therefore saith the Satyrist Nullum numen abest si sit prudentia sed te Nos facimus Fortuna deum caeloque locamus There wants no God where Prudence doth reside But we poor Fools have Fortune deifi'd Having disown'd the false god let us own and honour the true God in his just providence meeting men in their own way Which is the fourth and last doctrine in this Text. 4. If we walk with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance and at all adventures he also will walk with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at all adventures But how can God be said to walk at all adventures with those who so walk with him I must remember you that these two are opposed Purpose and Chance or Fortune When therefore the Lord does not purposely and out of intention walk with men he may be said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by chance As for example The Lord gave his ancient people the Jewes the former and the later rain in their seasons if they performed the condition of the Covenant For this he promiseth to them who walk with him in the way of his Commandements Levit. 26.3 4. These seasonable raines he gave on purpose and out of good intention unto these who were obedient but to the disobedient who kept not Covenant but walked by chance with him he gave them rain also For he rains upon the evil and upon the good but upon the good Per se on purpose on the evil Per accidens even as it chanceth But it s here said I will walk with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as we render it I will walk contrary to you in fury the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in regimine and so precedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk with you in furore occursus in the fury of opposition so Arias Montanus Or rather in the fury of chance or fortune Fortunâ reflante or adversâ fortunâ with ill fortune Pardon the expression But why should I crave pardon It s that phrase which the Spirit of God condescends to use The reason of this unfortunate and cross dealing of God with his people is evident from his peoples fortuitous accidental and crosse dealing with their God The terms and conditions of the covenant broken on the peoples part by uneven and casual walking with their God require like walking of God with them or at least disoblige him from his favourable and constant walking with them and in them Levit. 26.12 God is a most just Retaliator Sequitur scelestos ultor à tergo Deus God followes wicked men going on in their wickedness It belongs to the Judge of all the world reducere in ordinem to reduce and to bring into the order of Justice all those who walk inordinately with their God Whence it followeth 1. That Gods threatnings are conditional as well as his promises If ye walk at all adventures with me then will I walk at all adventures with you 2. The Lord takes notice of his peoples thoughts intentions purposes wayes workes their outward and inward walking life and conversation and accordingly he deals with them 3. God how ever good and the chief good yet is he just also yea severe in punishing unjust and wicked men according to that of a Father Deus est primariò bonus acque ex indole naturae at secundariò ex accidente severus idem est ex populi peccato God is primarily good out of the inclination of his nature but secondarily and accidentally he is severe by reason of his peoples sin Hereby are they justly reproved who walk with God negligently and casually as if all things came to pass by chance and fortune though hereby I do not justifie those who impute all things to a fatal necessity We read Acts 17.18 that the Epicureans and Stoicks encountred Paul And indeed who ever with purpose of heart cleave to the Lord and walk with him in his way as S. Paul did they shall be encountred with Epicureans and Stoicks Such Epicurean spirits I fear are among us who are without God and divine providence in the world Ephes 2.12 And what then rules the world but uncertain chance or nature determined to one way of working Tully in the place before named atributes unto Fortune these effects among inanimate creatures Procellas tempestates naufragia ruinas incendia storms tempests shipwracks ruins scaresires Among the Beasts Ictûs morsûs impetûs strokes bitings violence c. Among men Interitus exercituum destruction of Armies c. And to what else do many at this day refer even prodigious storms and tempests Are they not commonly ascribed to the elements to the ordinary course of nature or to chance and fortune And because men look no higher the most high God sometimes makes himself known in the world by some extraordinary and prodigious effects and so we may understand his threatnings in the text that if his people walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance with him as if all sell out by chance or otherwise without owning him for the cause of them I will walk with you saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wicked 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 multiply 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 Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 masculine 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 Commandements 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 John 2. Ver. 13 14 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 continue in Egypt The people believed the Lord and his servant Moses 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 inward 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
actions from within whether they be words or deeds Thus the true knowledge and wisdom which is the ground of revelation is affective and experimental and effective Whence it is that knowledge and wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of knowledge the Lord speaks to Jehoiakim did not the father do judgement and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Jer. 22.15 16. Such is not the knowledge and revelation of flesh and blood it s not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or as Leaden Pipes they convey and derive the water of life thorow them to others but drink not of it So Poasts and Curriers carry mysteries of State but are not privy to them and as the Kohathites bare the secret holy things yet saw them not Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the kingdom of God the Pen of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremy Chap. 8.9 Yea though what they said was true yet as they said it it was not true For though they say the Lord liveth they swear falsly saith the same Prophet Jer. 5.1 2. And therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity For no man can say that Jesus is the Lord but from the holy Ghost 1 Cor. 12.3 Thus did S. John That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life That which we have seen and beard declare we unto you Since therefore what speculative knowledge of divine mysteries wicked men have doth not make them good since their sight and discovery of them extendeth not unto the true end nor proceeds from the true beginning they may be truly said to know and not to know to see and not to see to hear and not to hear which in Gods true estimate is not at all to hear see or know them The Kohathites bare those holy things which they must neither touch nor see Is not this the condition of many at this day who as S. Paul saith desire to be teachers of the Law and understand not what they say nor whereof they affirm 1 Tim. 1.7 Nay do not many teach the Gospel and preach Christ born crucified dead buried risen ascending into heaven c. yet understand no more then the bare letter of all these articles of faith what understand they more of Christ then the dull Kobathites did of the holy things which they carried yet neither toucht nor saw them For what else is the letter covering the spirit to these then the many coverings of the holy things to the Kohathites They have no spiritual no tactual no experimental knowledge of the things they speak of The spiritual the tactual the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles they had heard and seen and handled of the word of life 1 John 1.1 How shall we come to see and know the boliness and holy things of our God Surely this comes not to pass by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any sagacity or curious inquisition of our own We cannot know the holiness and holy things unless the holy one himself teach them and reveal them to us And this he will do in his due time if we do not hoodwink our selves with the black vailes on our mindes and hearts For since there is nothing covered that shall not be revealed nor hid that shall not be made known surely it is not the will of God that his holiness of holinesses should alwayes be concealed nor from all men since the Priests saw them And so shall we if we be Priests unto our God if we sore not up too high if we intrude not hastily into the things that we have not seen if we exercise not our selves in things that are too high for us if we behave our selves and quiet our souls as children weaned from their mothers womb Psal 131.1 2. If we climb not up into Gods house some other way but can be very well content to enter in by the door and sit down in the lowest room For every Teacher of Mysteries how much more the great Mystagogus the great dispenser of his secrets he requires belief and humility in all those whom he teacheth Oportet discentem credere the Disciple must believe and humble himself to be taught For so all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who have been taught of God have abased themselves and humbled themselves before him Esay 6.5 Wo is me for I am undone because I am a man of unclean lips c. This humiliation made way for his purging and illumination which follow in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread c. And Saul must be first cast down and humbled and then directed to Ananias that is as Johannes the grace of God and then immediately taught of God For with the lowly there is wisdom Prov. 11.2 Psal 119. ver 141. And therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy lawes yet is a most absurd and destructive supplement The words sound thus I being little and despised have not forgotten thy precepts Littleness and despicableness are no repugnancy to the learning of Gods lawes That note of diversity without doubt were far better left out and if any supplement be needful the words make a good sense without any a rational and illative were more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts So our Lord saith to his Father Matth. 11.25 Thou hast hidden these things from the wise and prudent and hast revealed them unto babes humble ones and little ones Such as these God the Father teacheth The Prophet Esay 30.20 speaks thus to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Teachers shall not be far from thee but thine eyes shall see thy Teachers The word is in the form plural but rendred most what in the singular noting the Unity in Trinity But that it is to be understood of God the great Teacher the next words prove Thine ears shall hear a word behinde thee c. So God the Father speaks to his Disciples Esay 8.16
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done and he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
Or which borders upon that corrupt principles of false Christianity That the duties of the Moral Law belong not unto them who are in Christ as they fansie themselves to be That God will see no sin in them That all things indeed are theirs and that they who are thought to be the true owners of them are but intruders and usurpers That sin is unavoidable and that it is impossible to cease from sin though by the power of God yea by the greatest power that can be given to man in this life That solemn agreements and covenants between man and man are but covenants of works That we must not hope to be justified by our own works though they proceed from the spirit of God but by faith in Christ That he has been just for us and done all things that we are commanded to do 1600 years ago and has suffered the punishment due to us for our not doing them That the very best works we do are sins That cheating cousening deceiving circumventing fraudulent dealing overreaching of all the sins that men commit the very worst of them are but infirmities in the Saints what ever they are in other men From these corrupt principles and such as these men work and for one end men work to be rich in this world and by the abuse of these riches to take their ease in their old age eat drink and be merry as our Lord discovers the rich mans reasoning Luke 12.19 So violent men argue Prov. 1.11 12 13. Wisd 2. In like manner the deceived heart is inticed by hope of stoln waters Prov. 9.17 and bread of deceit Prov. 20.17 So that the true reason of all deceit and violence and wrongful dealing among men who pretend religion is corruption of doctrine and may be referred to it directly and demonstratively as to the proper source and Fountain of it Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speak unto us smooth things prophesie deceits Jer. 5. the last ver The Prophets prophesie lies c. and the people love to have it so But who sets the false Prophets a work who but the Abaddon and Apollyon the destroyer the author of violence and wrong who but the same subtil Serpent who deceives all the world Revel 12.9 who is called in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deceiver What therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil are indeed to be referred to the good or evil spirit As the Apostle saith of the good spirit all these things saith he worketh that one and the self-same spirit 1 Cor. 12.11 So on the contrary all these evil things worketh the evil spirit which fils men with all unrighteousness deceit and violence Rom. 1.29 And because the universal and first cause cannot be idle we shall finde him giving those up to a reprobate minde Rom. 1.28 who refuse to retain God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their experimental knowledge ver 28. O that men and women the Lord here speaks of both could or rather would yield to be disswaded from their gainful sins This Scripture reacheth all as well on the military profession as the civil state as well the Souldier as the Citizen The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man especially those sins of injury and wrong done one to another for gain and advantage sake whether by violence or deceit John Baptist saith to the Souldier do violence to no man accuse no man falsly and be content with your wages S. Paul saith to the Citizen especially let no man go beyond and defraud his brother 1 Thess 4.6 Vend not false wares Put not Quid pro quo Set not forth the refuse for good Amos 8.6 Set not your clothes nor your consciences too much upon the tainters Do not falsifie the ballance by deceit Use no false weights false measures false balances false coynes false lights Get not your treasures by a lying tongue Prov. 21.6 Officers use no false accusation forged cavillation Luke 19.8 Exact not undue fees Do not falsifie your trust Work-masters Grinde not the faces of your poor workmen whose labour is your gain Delay not detain not defalcat not his due Pay him clear off Keep him not obnoxious to thy work and service by withholding part of what thou owest him Covet not thirst not after a long mornings-draught out of his dear earnings out of the swet of his wife children servants who want that for their necessary support which thou causest thy workman wastefully to spend at the Tavern Alehouse or Gaminghouse These are crying sins which enter into the ears of the Lord of hosts James 5.4 who is the avenger of all such 1 Thess 4.6 These are some of all the sins of man Some of our Cities sins O that we considered aright how contrary these things are not only to our Christian presession as hath been shewen but also to the very light of nature Would it not shame us to hear this out of the mouth of an Heathen man as he is accounted Detrahere aliquid alteri 〈◊〉 hominis incommodo suum augere 〈◊〉 inagâ—◠〈…〉 mors quam paupertas quà m deloâ— quà m caetera quae possunt aâ—t 〈◊〉 accidere aut rebus externis To take some what from another and one man to increase his own profit by the disprofit of another it s more against nature then death then poverty then grief then what ever else can befal the body or outward estate So Tully and much more to the same offect 2. 〈◊〉 possible that a man or woman may commit some one or other of all the sins of man to trespass a trespass against the Lord. This expression to trespass a trespass ought not to seem strange unto us that the Nown of the same Verb is repeated with it as gaudere gaudium pâ—gnare pugnam vevere votum militare militiam which the N. Test hath made familiar as to war a good warsure 1 Tim. 1.18 to fight a good fight 2 Tim. 4.7 What some say that the sin committed against man is here said to be committed against the Lord in regard of his denial or oath Levit. 6.2 3. It hath some truth in it But in other sinnes against men where no denyal or oath is interposed the sin yet is said to be committed against the Lord as Gen. 38.7 8. and 39.9 Sins committed against men are committed also against God 1 Cor. 8.12 The 2 Tables of the Commandments are said to contain laws teaching our duties toward God and toward our neighbour Which is not so to be understood as if the soure first Commandments adequately contained our duty towards God and the six last our duties toward men For without doubt the six last contain our duty towards God also and forbid the breach of it Our heavenly Father is to be honoured according to the fifth Commandment And spiritual murder as by
if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith
Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
John 5. v. 39 40. As the learned Scribes could tell where Christ should be born but themselves went not forth Matth. 2. Ye search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word appears by the context to be Indicative not Imperative but ye will not come unto me that is believe in me that ye might have life John 5.39 40. Signe The way lies Southward toward the perfect day Numb 14.17 Who will believe that we travail thitherward when our faces are toward the North and the dark land As for means conducing hereunto the Spies who searched the land went from the Wilderness of Zin to Rehob that is from the bushy and thorny way to largeness and latitude v. 21. That no doubt is the way through straits and difficulties We went through fire and water say such travailers and thou broughtest us to a â—arge place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of refreshment Psal 66.12 that 's meant by Rehob here 2 Esdr 7.7 Therefore Rehob was the inheritance of the Tribe of Asher Josh 19.24.28 Judges 1.31 that is bliss and happiness as Asher signifies The afflictions and sufferings of Christ must precede our salvation by Christ 2 Cor. 1.5 6. through the narrow to the broad God shewes the worst first Cut off the right hand c. Strait is the gate and narrow is the way c. The common method of the world is quite otherwise whereby we are first assured of life salvation the holy land and then commanded to perform these hard duties afterward 2. They shall bear their iniquityes the word we turn iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly here understood Metonymically as the effect put for the cause But I see no reason but hereby we may understand the iniquity it self or the guilt of it For howsoever the Lord at the intercession of Moses had remitted the everlasting punishment Num. 14.20 Yet might they be made to feel the burden of their sin according as the Lord threatens in my text And Num. 27.3 The daughters of Zelophe had though they acquit their father of the conspiracy of Korah yet they confess that he died in the wilderness and died in his own sin He bare his iniquity according to Gods sentence in the text although I deny not but that the Metonymical meaning also hath place here when they are said to bear their iniquity in that their carkasses fell in the wilderness Hebr. 3.17 3. According to the dayes wherein they searched the land even fourty dayes each day for a year they shall bear their iniquities even fourty years The reason of this seeming great excess of punishment is because sin is not to be looked at according to the time wherein it is acted but 1. According to the person offended 2. According to the holy and just law violated and the just penalty of that law 3. According to the means of grace offered whereby the sin might have been avoided 4. According to the obligation of the person offending The Lord proportions and measures out the punishments of sin according to the nature extent and degree of continuance in sin Thus he dealt with Tyre and Sidon with Sodom and Gomorrha and with his own people The most just and merciful God in his punishments usually goes less and not to the full extent of his threatnings Chronologers who have exactly counted the years of Israels punishment in the Wilderness they finde it to fall short some moneths of full fourty years And the holy people who ought to be like their God being commanded not to exceed fourty stripes for the greatest fault Deut. 25.3 They Commonly out of equity remitted at least one St. Paul among his sufferings testifies this practice of the Jewes 2 Cor. 11.24 But in bestowing of rewards the mercifull God usually exceeds his promises Esay 35. Where the Lord foretells what miracles the Son of God should work in the dayes of his flesh we read not of casting out Devills nor curing the lepers both which we read frequently done by him The Lord promised David that after he should sleep with his fathers his Son should sit upon his throne but he brought that to pass while David was yet a live and his eyes seeing it 1. Hence it appears that the sin of a day may bring on us a years punishment yea many years yea an eternity if not timely repented of and forsaken 2. The quadragesima of sin may bring a quadringentessimum yea a seculum yea a seculum seculorum of Judgement 3. Hence it followes that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men This is evident from hence because the Lord remitted and pardoned this people their sin as appears Num. 14. ver 20. Yet here the Lord denounceth a punishment against the same sinners 4. It s clear therefore that when God hath forgiven sin as to the everlasting punishment He may and often doth reserve a temporall This is evident as out of the text so by Nahans transactions with David 2 Sam. 12. And the reason is because there is no sin unles timely repented of but its deadly So saith the Lord Jer. 46.28 I will chastise thee in measure and not leave thee wholly unpunished 1. By this means he works further repentance and humiliation in the party sinning 2. It renders the sinner more cautious and wary for the time to come because the rod of Gods correction is upon him 3. It declares that there is a God that judgeth the earth Psal 58.11 4. It is for example unto others that they may hear and fear and do no more wickedly 5. We learn hence that the Purgatory and temporal punishment for sin may be safely admitted in this life 6. Hence its evident that some are judged here that they may not perish with the world 1 Cor. 11. for the destruction of the flesh that the spirit may be saved in the day of the Lord. 1. This reproves their erroneous judgement who think that because God punishes men here a long time therefore he will punish them for ever 2. Those who conclude that they may sin impunè because they see no hurt come of it for the present It s impossible but that they should be punished for it either temporally or eternally 4. The Lord saith to his people in covenant with him ye shall know my breach of promise The words thus translated contain in them these two I cannot call them divine truths but false Axioms 1. The Lord breaks his covenant and promise 2. The Lord will make his people in covenant with him know his breach of promise or covenant Both which as they are most false and absurd so must this translation be which contains them both to say the best of it be most absurd and false These words are variously rendred by divers Translators The Vulg. Lat. and Pagnin turns them thus Cognoscetis ultionem meam my vengeance Munster Irritationem meam my provocation Vatablus and the
errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation
covenant to be an eâ—emy unto their enemies For so he promiseth Exod. 23.22 concerning the Angel of the Covenant if obeying thou shalt obey his voice that is continue in obedience and by obeying Exod. 23. v. 22. thou shalt learn to obey and do all that I shall speak I will be an enemy to thine enemies and I will distress thy distresses That the Lord therefore should smite the Princes of Moab it was reasonable and according to his covenant But why shall he smite them thorow 1. If we consider the history we shall finde cause sufficient for this thorow destruction of the Moabites They hired Balaam to curse Israel Deut. 23.4 They followed the counsel of Balaam to commit trespass against the Lord Numb 25.1 2 3. and 31.16 Adde to these what ye read of their pride security vain confidence and contempt of God and his people beside other sins Jer. 48. 2. But if we look into the mystery we shall finde yet more reason for a thorow-smiting of Moab Moab is a Bastard-generation such as receives no correction from the hidden and inward law of God figured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot which signifies hidden and covered and such are interpreted Bastards and not genuin sons Hebr. 12.8 These revolt à patre from their father so the Antients Etymologize the word Moab and become born à patre diabolo of their father the Devil and his works they will do John 8. The root of this rebellion and disobedience is inward And therefore Christs smiting of Moab must be thorow and inward also It must needs be so For whereas there is a treasury of wickedness in the bea rt of every sinful man evil thoughts murders adulteries Matth. 15. v. 19. fornications thefts false witnessings blasphemies all in the plural since Jesus Christ came to save us from our sins how can he so do unless his arrows pierce deep even to the heart The Impostume lies there and the man must perish unless it be opened as they tell a story of him who smiting and intending to kill his enemy opened his Impostume with the stroke and saved his life Vulnus opemque tulit he wounded him and healed him both at once so unless Christ who seriously intends to cure our festerd ulcers of customary sins pierce them and open them with the injaculations and arrowes of his sharp word and spirit our impostumated souls must perish And therefore his living word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierâ—eth to the division of the soul and spirit Hebr. 4. v. 12. whence note by the way that those two inward parts are different one from other since they can be divided lets out the corruption and heals the man Such a cure was wrought on the Jewes by S. Peters ministry by whom God sent his word and healed them Acts 2.36 37. The sharp piercing words are Let the whole house of Israel know for certain that God hath made this Jesus whom ye have crucified both Lord and Christ Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes the injaculations of his spirit for it s said that having heard this word they were pricked at the heart For whereas Vulnus is Dissolutio continui a wound is the dissolving of that which was centinued and one before whereas the sinful man was one with his sin as the envious man is one with his envie and the prowd man one with his pride and the like may be said of every sin which is the very nature and being and one with the sinful man the Son of God was therefore revealed that he might wound and so make a dissolution and dis-union between the man and his sin that they might be no more one as the Aposle saith 1 John 3. v. 8. for this the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve and loose the works of the Devill 1 Joh. 3.8 For this end was the enmity of the Law put between the seed of the Woman and the seed of the Serpent Prov. 22. v. 15. Gen. 3.15 as I have shewen And whereas folly is bound up in the heart of a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scepter or Rod of correction drives it far from him Prov. 22.15 But as the Lord hath his piercing and smiting word which pierceth thorow the heart and le ts out the corruption so hath he his healing word also 1 Tim. 1. v. 10. Such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.10 not only sound doctrine as our Translators turn it and thereby many understand Orthodox which indeed often times is nothing so but also healing doctrine such doctrine as heals our backslidings Jer. 3.22 Such as makes of a Drunkard a sober man of a Letcher a chaste man of a Covetous man a liberal and merciful man yea it heals all the spiritual maladies and diseases Psal 103.3 Such are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing words 1 Tim. 6.3 2 Tim. 1.13 and elsewhere Esay 19.22 Thus the Lord smites and heales he woundeth or smiteth-thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text and his hands make whole Job 5.18 1. Note hence the transcendent power of the King Christ in mastring and subduing the greatest power of sin even the Ruling and Lording sins Exod. 15. v. 4. the Princes of Moab The Lords war is against the strongest of our sins against Pharoah and the Choyse of his Captaines Exod. 15.4 Such he wisheth to fight withall as the Poet describes a valiant man Optat aprum aut fulvum descendere monte Leonem he wisheth a wild bear or a Lyon to come down from the Mountain the strength of concupiscence the swinish sin of voluptuousness and sensuality yea the roaring Lion the Devill himself The stronger the enemy is the more fit for him to grapple withall Behold the Lord God or the Lord the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come upon or against the strong Esay 40 10. Esay 40. v. 10. So it is in the Margent and better as most what then in the text Thus our Lord speakes of himself that stronger man that he shall come upon the strong man armed and overcome him and take away his armour from him Luke 11.22 and destroy him Hebr. 2.14 2. Hence we may take notice that the divine vertue reforming the sinfullman workes not superficially or slightly The influence of this Star smites thorow the corners the Princes of Moab The powers of heaven operate and are effectual even in the bowells of the earth The scepter of Christ pierceth even to the heart So the Psalmist describes him triumphant Psal 45.3.4.5 Psal 45. ver 5. Gird thee with thy sword upon thy thigh O thou mighty one with thy glory and thy Majestie And prosper thou with thy majesty Ride upon the word So the Original sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride upon the word of truth and meekeness and righteousness and thy right
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
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
Lord will not permit Israel to meddle with Edom the earthly man so far us to hurt him Deut. 2.4 5. For no man hath hated his own flesh but nourisheth it and cherisheth it even as also the Lord the Church Ephes 5.29 Yet Edom fears that Israel will hurt him as the Lord foretold Deut. 2.4 And therefore Edom saith Thou shalt not pass thorow me or into me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20.18 The earthly man fears to be restrained of his liberty by the word of God Hereof Israel secures the earthly man v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum non verbum only the word shall not be that is I will not trouble thee with the word And hard expression you l say but it s as hard what the Translators give if read without their supplements But fear is suspicious And therefore Edom will not trust Israel but comes forth to meet Israel with much people the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo gravi in or with an an heavie people Edom the earthly man is an heavie burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be born Such are the ceremonies proper to the earthly man Matth. 23.4 Whereof S. Peter saith it is a yoke that neither their fathers nor they were able to bear He speaks of Circumcision Acts 15.10 For they who are circumcised are debtors to do the whole law Gal. 〈◊〉 But droop not despair not O Israel but proceed in thy journey toward the heavenly Canaan the true Jehoshua the true Jesus who is thy Leader he invites thee Come unto me all ye who labour and are heavie laden and I will give you rest all ye who are weary of the burden of the earthly man Edom and much more weary of the burden of sinful earthly man when Esau dwels in Seir that is the Devil Gen. 36.8 for so the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 Come unto me faith Jesus and I will refresh you taking off your burden by mortifying and killing the man of sin and correcting and chastising the earthly man and raising up the heavenly man in you who after God is created in righteousness and holiness of truth Mat. 11. v. 29 30. Take my yoke even the cross and patience upon you and learn of me that I am meek and lowly in heart and ye shall finde rest unto your souls For my yoke the cross and patience is sweet or good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Vulg. Lat. jugum meum suave and so the Syriac and my burden the burden of my law and doctrine is light unto those who by the Spirit of life are freed from the law of sin and death Rom. 8.2 Thus having born the image of the earthy we shall bear also the image of the heavenly Would God that were come to pass unto every one of our souls The people spake against God Numb 21. ver 5.6 and against Moses c. Our soul say they loatheth this light bread And the Lord sent fiery Serpents among the people It is the common fault of young travailers toward the holy land that when out of obedience to the voice of God they have left the flesh-pots of Egypt the delights and pleasures of sin they presently look for some refreshing some joy some consolation when contrary to their hopes they come into a desolate and disconsolate howling wilderness a for lorn estate which they complain of Numb 20.5 and call it an evil place The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. v. 5. there 's an emphasis upon every word this this evil this place this very evil place And yet if all were quiet and they had no further trouble this estate were the more tolerable But now they meete with strong opposition from Arad the Canaanite 1. who makes war upon them who lead a way some of them captives Such is Arad the wild Ass the untamed and wild nature yet unsubdued in us which inclines or declines and bends us unto the earth and earthly things that 's the true Canaanite these figured out the motions of sin working in our members and warring against the law of our mind and bringing us into Captivitie to the law of sin Rom. 7.23 And who is there of us who has not had his time have not some of us yet our time of wildness and untamedness when we are ingaged in the like journey towards the holy Land For Ishmael the wild Ass among men Gen. 16. or the wilde Ass-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is born before Isaac yea and he who is born after the flesh will persecute him who is born after the spirit and so it is now saith the Apostle Gal. 4.29 And there is no helpe for this untill Ishmael the wild Ass be cast out of dores ver 30. Arad also signifies a Dragon even that red Dragon called the Devill and Satan who like Arad here takes men captive at his 〈◊〉 ◠Tim. 2.26 And who is there among us who may not complain that more or lesse he hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed in a sort and obedient unto him who worketh in the sons of disobedience Ephes 2.2 Who is there of us but is or hath been like that Demoniac who had his dwelling in the Toombs Mar. 5.2.3.4 who hath not sometime lived in dead workes What is now to be done for the taming of this wild Ass but to bring him unto Jesus Matth. 21.2 What is to be done for the freeing our selves from the captivity of Arad but to binde our selves with vowes and promises unto our God that if he will give Arad or whatever force of Arad holds us captive into our hands we will Anathematize and render it accursed which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 21. v. 2 3. which Ours turn more generally to destroy When Israel hath atchived this noble exployt Edom the earthly man which must not be destroyed Deut. 2.5 may yet yea must be circumvented the earthly man of flesh and blood must be limited and the Israel of God must set bounds of moderation about him Num. 21.4 This is a long work and hard to be done Numb 21. v. 4. and therefore it s said that the soul of the people was much discouraged word for word The soule of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortned or straitned And why should so choyse a motaphore be waived and cast into the margent and a worse put in the Text the Transsators themselves turn the same word so Mich. 2.7 Is the spirit of the Lord straitened Besides there is good reason from the contrary passions of the soul whereof some contract and shorten it as fear and grief and the compounds of them whence Anxietas and Angustia and the like names of straitned and shortned affections Others dilate and enlarge the soule as love and joy whence Latitia joy saith Aquinas is quasi latitia largness And the Apostle