up take your journey and pass over the River Arnon 2. Executory Begin possess and contend with him in battle The inducement and motive perswading hereunto is by divine artifice situate between these two kinds of exhortation as a powerful perswasive unto both Behold I have given you c. The Exhortations may be considered either in themselves and a part or joyntly as one is in order to other Thus Arise ye take your journey Arise ye that ye may take your journey and pass over the river Arnon Arise ye take your journey and pass over the river Arnon c. But I shall not speak so particularly of all the divine truths which this Text may afford SER. XII but I shall take the exhortations in their order and speak of them as they are serviceable to our edification And first of the first 1. Rise ye up The word here turn'd to Rise up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is a change or motion of the body upward which had sitten lyen or fallen down before Generally it imports a change in order to some other state and so it signifies 1. Surgere to Rise which in regard of the term à quo is from sleep from sin and uncleanness from a low estate from great abasement from bondage we have all these together Esay 52.1 2. Awake awake put on strength O Zion put on thy beautiful garments c. There shall no more come into thee the uncircumcised and the unclean Shake thy self from the dust Arise and sit down O Jerusalem loose thy self from the bands of thy neck O Capive daughter of Zion Yea rising is from sleep and that sleep in death Awake thou that sleepest and arise from the dead saith the Apostle 2. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also Insurgere to rise against to rise up Hostili more as also to make insurrection against the predominant and oppressing sin This seems to be more proper here as the Lord exhorts to a warlike engagement against Sihon and to a spiritual warfare against sin and iniquity And so this command is Secundum motum Antitypiae Christ our Head is risen and it is most reasonable that his body arise with him He hath risen from a dead sleep his low estate abasement and humiliation and it is the duty of those who are Christs to arise from a like a worse sleep in death Christ hath conquered and abolished death and brought life and immortality to light 2 Tim. 1.10 And according to the exceeding greatness of Gods power to us-ward who believe we rise up as mighty men and tread down our enemies in the mire of the streets in the battle and we fight because the Lord is with us Zach. 10.5 We call upon the Lord and awaken him in us Awake why sleepest thou O Lord arise Psal 44.23 And again v. 26. Arise an help for us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And the Lord calls upon us Psal 44. v. 26. Ephes 5. v. 14. Awake thou that sleepest and arise from the dead and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminabit te Christ shall enlighten thee Whence we may take notice 1. That men are commonly asleep or lazy or at ease in the flesh or drown'd in speculation or dejected and in a drooping despondency and not soon or easily rouz'd or raised up to difficult and hard duty 2. The Lord supposeth in us believers a power to arise when we are awakened by his outward call as that of the Minister as that of Moses here and by his inward call annexed to the outward the voice of Christ speaking from heaven Hebr. 12.25 3. And this is the great mercy of our God to his Israel that he hath raised up his Son Jesus and sent him to raise us up and to bless us by turning every one of us from our iniquities Acts 3.26 or as it is in the Vulg. Lat. Ut convertat se unusquisque à nequitia sua Acts 3. v. 26. that every one of us turn himself from his iniquity which the most antient English Translations follow and the Greek will bear it This goodness and mercy of God will be frustrate and so great grace we shall receive in vain if as Christ is risen we arise not with him Wherefore 2. The second Exhortation is Take your journey Whence it followes 1. Psal 119. v. 1. The Law of the Lord is a way O the blessednesses of those who are perfect in the way What is that way It follows who walk in the law of the Lord. The Gospel also is a way Acts 19.9 They spake evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that way and v. 23. There arose no small stir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about that way In both places the Vulg. Latin hath De via Domini concerning the way of the Lord which is the way of life Yea it is called the life it self Acts 5.20 Go stand and speak in the Temple to the people all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this life 2. There are diverse stages diverse steps in the way of life diverse degrees of lalitude extension and intention in the divine vertues and graces There is an increase of faith Rom. 1.17 An abounding in hope Rom. 15.13 A walking and progress in love Ephes 5.2 A growth in grace 2 Cor. 9.8 2 Pet. 3.18 According to which we may out-go one another and exceed our selves 3. We are all of us by profession not at home but Travailers and such as seek a countrey a better countrey that is an heavenly Hebr. 11.16 4. The way to the heavenly Canaan consists not in indivisibili It is not finished all at once Justification is not in an instant but as in nature place and space motion and time they are all Continua continued Revel 22. v. 11. and therefore they have Partem extra partem one part beyond another So in our spiritual journey he that is righteous let him be righteous still The Greek text is otherwise in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is righteous work righteousness still Revel 22.11 For since the way to the state of bliss here prefigured by the Lords land Rom. 2. v. 7. Hebr. 10. v. 38 39. is signified by a journey it imports progress and going on a patient continuance in well doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of good worke Rom. 2.7 And as Justification it self is progressive so likewise is the justifying faith from faith to faith Rom. 1.17 And the just shall live by faith or out of his faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any man draw back my soul shall have no pleasure in him The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which found thus And if he the just draw back my soul hath no pleasure in him there 's no any man in the text but the just man necessarily understood So Hierom Justus autem mens ex fide vivet Quòd si subtraxerit se non placebit animae
resemblances between Shem and the Lord Jesus and that Christ himself is the true Shem. The derivation and descent of the word Shem is not known unto men It s commonly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to name which rather ought to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the descent of the Lord Jesus knowen unto the world So they confess John 7.27 we know not whence he is Verily thou art a God that hidest thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a name Esay 45.15 And names are either Verbalia Verbal or Realta real names Christ is that Shem real that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great that honorable name as the Cabalists call him that glorious and fearfull name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28 58. This is understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in the Chaldee Paraphrast where Christ the true Shem is understood Thus Esay 1.13 my soule hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word So Jer. 1.8 I am with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word my name Immanuel Esay 45 17. the true Shem is with thee Psal 110.1 The Lord said unto my Lord Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto his word Mat. 22.44 which is that Scripture wherewith the Lord proved his Deity and put the Pharisees to silence So that it was no new expression Iohn 1.1 but well known unto the Jewes when S. John calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that real substantial and essential Name of God It 's usual for the word Name to signifie a person Acts 1.15 Rev. 3.4 11.13 as the number of names that is persons and a few names a few persons As for that dispute whether Shem were Melchisedec or not S. Hierom received it for a truth by tradition from the Jewes and others have followed him in that opinion However spiritually and mystically most certain it is that the true Shem is the right Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. He is Shem the great saith the Thargum of Jerusalem And how shall that be made good that Shem and Sheth were glorious among men Ecclus 49.16 whereof yet so little is recorded either in the word of God or humane writers unless we understand there especially the true Shem and Sheth What therefore is disputable in the letter is reconciled in the spiritual meaning Melchisedec For the true Shem is the true the King of righteousness So the Prophet Esay Esay 32.1 ver 17. Hebr. 7.1 2. A King shall reign in righteousness and afterward King of Salem that is King of peace as the Apostle speakes So we have done with the first quaere who Shem was 2. Come we now to the second what he did and herein we shall finde him a type of the true Shem whether we consider his acts Natural as a Father begetting his children naming them if that may be called natural Moral 1. Shem is said to be the Father of all the children of Heber Gen. 10.21 And was not Shem also the father of Elam and Assur and Lud and Aram c. And so the father of all the children of Elam and Assur c Surely if we look no further then the letter it 's as true of these as those as true that he was the Father of all the children of Elam Assur c. As that he was the father of all the children of Heber If therefore we shall enquire who are the true children of Heber and the true Hebrews we shall finde that no other then the true Shem was their father For who are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are the true Hebrews who else but such as are Irati such as are angry with themselves that they have continued so long in their sins who else but such as are therefore angry with themselves that they may not sin So diverse of the Antients as also Calvin understood Psal 4.4 Ephes 4.26 Be angry and sin not To lay down all our anger one towards another It was the speach of the Deacon to the Communicants as mine now to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man have a quarel against any man A fit qualification for us all who come unto the Lords Table whose profession is to shew forth the Lords death untill he manifest his life in us by dying daily unto sin truly and earnestly to repent us of our sins to be angry with our selves that have so long lived in sin from which we resolve now to dye to be angry with our selves when any thought or evill motion ariseth in our hearts that we give not our consent thereunto and so sin These are the first children of Heber 2. Other children of Heber there are who are transeuntes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such as are in their passage from sin to righteousness from death to life such as are about to keep the Passover with our Lord such was Abraham the son of Heber and great grandchild of Shem whom the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.18 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that passeth over whom Philo Judeus understands to be one who passeth out of the state of sin and corruption into the divine nature 2. Pet. 1.4 Out of Vr of the Chaldes the light of Devills toward the holy Land Which is the dutie of us all O ye children of Abraham who profess our selves believers the duty of us all who pretend now to keep the Spiritual Passover 1 Cor. 5.8 3. There are yet a third sort of Hebers children who are praegnantes such as have conceived Christ in their hearts and such as are as it were with child by the holy spirit Gal. 4.19 of whom I travail in birth again saith S. Paul till Christ be formed in yo These spiritual Hebrews are of the circumcision who put away the sin of the flesh and worship God in the spirit Col. 2. Phil. 3.3 2. Act. His naming of his children As the true Shem begets and is the father of all the children of Heber so he gives names unto them Rev. 3.12 So Ab. Joachim Cant. 1.3 Esay 62.2 Thy name is an ointment powred out Even that unction from the holy One 1 John 2.20.29 truly Christ himself according to the Spirit 2. As for the moral or spiritual acts of the true Shem they are two especially 1. That notable act of Shem which hath made him glorious among men Ecclus 49. he covered his fathers nakedness and may not the true Shem be said to do the like doth not the Lord Jesus Christ cover the nakednesse of that soul where he is begotten He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 2. He covers with the covering of his Spirit Esay 30.1 Rom. 8.13 by which we mortifie the deeds of the body and live 2.
out Devils Matth. 12. An Argument which nor Satan who brought this Ranting principle from the bottom of Hell nor all his Ranters are or ever will be able to answer 3. Behold I give into thy hand c. The word here turnd Behold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See whereby the potency and strength of the enemy and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith See I have given into thy hand c. Thus Faith is Speratorum subjectio rerum demonstratio quae non cernuntur as Castellio well turns Hebr. 11.1 faith is the propounding or setting before our eyes things hoped for the demonstration of things which are not seen So potent subtil and malitious an enemy and power over him to subdue him being given into thy hand O Israel well deserves an Ecce Behold see I have given c. But I see no such matter saith weak Jacob. Not with thy bodily eyes this object is propounded unto thine eye of faith Nor can these things be made known unto us but by the Spirit of God We have received not the spirit of this world but the Spirit that is of God that we may know the things that are freely given to us of God 1 Cor. 2.12 And therfore when the Prophet Elisha's servant feared the army of the Syrians which compassed the City of Dothan round about Fear not saith Elisha for there are more with us then they who are with them and withal he prayes Lord open his eyes The Prophet Elisha and his servant were besieged with an army of Syrians Pride and deceit and the curse due to these these are Aramites or Syrians and these compass Elisha that is God the Saviour and his servants yea Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besieging us in every circumstance Hebr. 12.1 If we be in Dothan in the Law if Elisha be with us there are more with us then are against as They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast a trench about themselves as the LXX turn Prov. 28.4 2. Begiu possess contend with him in battel Hitherto we have heard the three prepuratory Exhortations and their perswasives and motives inducing to the war Come we now to those Exhortations which we may call executory And they also are three Begin possess contend with him in battel 1. Begin This word sometimes imports no more then the act it self which one is said to begin as it s said of our Lord He began to say Luke 12.1 that is He said Matth. 16.6 He began to cast out Mark 11.15 that is He did cast out Matth. 21.12 Sometime it signifies the entrance and first part of the work as he that hath begun a good work will finish it Phil. 1.6 And thus it may be a general exhortation enlarging it self to all the rest as the entrance and first part of them Begin to arise begin to take your journey begin to pass over Arnon to possess to contend with him in battel 1. Hence it appears that after all the precedent exhortations to arise from sin to righteousness from death to life men are prone to lie still in sin and iniquity After exhortation to take their journey toward the spiritual land men are rather inclined to stay at home in the flesh After exhortation to pass over the River Arnon they had rather be still children in Kadeshbarnea After the Lords free donation of Sihon the Amorite King of Heshbon and his land into our power and his evidencing this to our faith men hardly believe any such thing possible And therefore the Lord yet stirs us up Begin arise begin take your journey begin pass over the river Arnon 2. Hence it s also evident that the work of salvation is not suddenly finished or in a short time since so many exhortations are needful thereunto and the work as yet not done 3. According to the measure of grace vouchsafed unto us there ought to be a suitable complying and endeavour to walk worthy of that grace The Lord saith he hath given Sihon and his land unto Israel and v. 31. See I have begun to give Sihon and his land before thy face therefore arise take your journey therefore begin thou to possess it Behold here a figure of the mutable and inconsistent estate which is represented unto us in the spiritual childehood The people lingred and continued in their unsetled condition without any progress or going on Whence it is that Moses tells us that these things befel the people in Kadeshbarnea Deut. 1. That is Sanctitas filii instabilis the unstable holiness of the son or childe or rather the sanctity and holiness of moveable changeable and unsetled purity such as is that of the childe Ephes 4. as I have formerly shewen And if we look upon the present state of Christianity we shall finde most-what such a kinde of instability and unsetledness among men The second book of Esdras is a Prophetical history of times then to come Among other predictions we finde this 2 Esder 15.14 15 16. 2 Esdr 15 v. 16. Wo to the world and them that dwell therein For the Sword and their destruction draweth nigh And one people shall stand up to fight against another and swords in their hands And there shall be sedition among men and invading one another They shall not regard their Kings nor Princes and the course of their actions shall stand in their power What our Translators turn Sedition is Inconstabilitio which is rather to be rendred unsettlement or instability How true that prophesie is may appear to any who shall impartially take a survey of the Christian Church now for many years especially in this our nation 1. Hence they are justly reproved who lie still in their fall set not forth nor begin their journey but abide on the other side Arnon Yet O wicked imagination how hast thou covered the whole face of the earth even these men think they are come to their journeys end Sihon the Amorite King of Heshbon who roots out the good thoughts and implants evil in their room he bewitches them and perswades them that they have built goodly castles of assurance in the air when they have not yet laid the foundation they have not yet begun the work that they have climbed up to the top of Jacobs Ladder when indeed they have not yet set their foot on the first round They are fully assured and certain of their salvation before they have denyed themselves taken up their cross and followed their Saviour These indeed have begun their journey but they have begun at the wrong end 2. Justly also are they hence blamed who although they begin well with good thoughts good wills good purposes yet proceed not continue not in their course well begun Ye did run well saith S. Paul to the Galatians Gal. 5.7 These he calls his little children cap. 4.19 And whereas many in that state pretend infirmities