so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus
11.12 28. lest his people being mingled among the Nations should learn their works and swear by other gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the wayes of my people to swear by my Name The Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people And we now live mixt one with another good and bad together and every one endeavours to assimilate and render another like unto himself O that every one of us so far as we have attained would endeavour to render another like unto God! Now although swearing by the Name of God rashly vainly and falsly and without just cause hath alwayes been a sin and so accounted Ecclus 23.9 13. Yet the universal prohibition hereof was reserved until the time of Reformation Matth. 5.33 37. Howbeit that this kinde of swearing ought not here to be understood but Adjuration only and to put an end to controversies among men as hath been said will appear to be true if we lay to the words now questioned and compare with them what Solomon saith Prov. 29.24 He that is partner with a thief hateth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth adjuration and uttereth it not Where we have these very words of the Law Levit. 5.1 and an exemplification of it In this case the Arabic Proverb is not to be understood Repentance for silence is better then repentance for speech And that of Cato hath no place here Nam nulli tacuisse nocet nocet esse locutum For silence in this case argues a consent unto evil Take notice here Christian Reader how strict the Lord is in requiring a discovery of sin and that the truth should be brought to light and judgement and that under a ceremonial dispensation so that he who concealed his knowledge rendred himself guilty And shall we who ought to depart from and hate every evil way and every iniquity and loathe it in our selves shall we hide and keep anothers sin as sweet under our tongue In this case it will well beseem our Christian prudence and charity to enquire what will be more profitable for our brothers reformation whether to accuse him and discover his sin as Joseph did his brethrens Gen. 37.2 or at least for a time with lenity and pious long-suffering to bear his weakness But if we wink at and dissemble our brothers sin as if we favoured it and waited not for a fit time for reproof of it we make our brothers sin and guilt our own and our tenderness and clemency toward our brother will be interpreted no less then contumacy and disobedience toward God Remember how Solomon concludes his Ecclesiastes and with it I shall conclude this Essay God will bring every work into judgement and every secret thing whether it be good or whether it be evil And the Priest shall make an atonement for him concerning his sin Levit. 5. Ver. 6. This sense is imposed upon these words beside their genuin and proper meaning which is this And the Priest shall expiate or purge him from his sin The only difficulty if any there be is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be referred to the person purged from his sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge or expiate is construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or whether it have reference to the Sacrifice as Arias Montanus understood it Both have their Authors and their meanings good As for Atonement what is meant by it but union with God or oneness as when God and man are at one And how can that be wrought while the sin intervenes and keeps man at a distance from his God Esay 59.2 It is true indeed that the Spirit of God hath couch'd two actions under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. to cover and 2. to purge cleanse or expiate But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to cover yet not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.16 as a cloak to cover knavery not so as to hide the sin but as a playster is applyed to cover and so to cure and heal a wound and so the first signification will fall into the second Thus the Tigurin Bible renders the words verbatim Et expiabit eum sacerdos à peccato suo And the Priest shall purge or expiate him from his sin And the Chald. Par. saith the very same though somewhat otherwise translated So Munster so Vatablus so Tremellius so Diodati And although the Spanish Bible hath reconcilierà in the text yet it hath expiarà the Priest shall expiate in the margent If meantime the sin remain how can the atonement or reconciliation be made since sin is the only make-bate Quod turbat omnia which therefore if it remain and be not really and truly removed and taken away the wrath and the condemnation and guilt and obligation unto death must remain with it What is wont in this case to be said that there is no condemnation to them that are in Christ Jesus which words are usually cited alone and the following words suppressed it is true of them who walk not after the flesh but after the spirit whom the law of the spirit of life in Christ Jesus makes free from the law of sin and death in whom the righteousness of the law is fulfilled Rom. 8.1 4. It is true these actions are all of them ceremonial poor and beggarly rudiments yet by them are figured out the pretious truths of God touching atonement with God and expiation from sin as gold is weighed out by brass or leaden weights The real purging from our sins by Christ is meant by the ceremonial expiation wrought by the Priest and the sacrifice And therefore the Apostle so reasons if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh so far then it did sanctifie how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God Purge your consciences from dead works to serve the living God Let us well consider this Christian Reader lest in a matter of so great concernment unto our immortal souls we suffer our selves to be deceived by concerning a word of very large signification which if it mean any thing but expiating the sin take heed of it Dolosus versatur in generalibus if we be deceived in the figure we shall also be deceived in the Truth it self which is conveyed by it But suppose the sin only covered which is that which many contend for if it yet remain in us what singular benefit is the Reconciliation or Atonement unto us only that the putrid and loathsom ulcer is skin'd over that the remorse and clamour of the guilty conscience is quiet and stilled for a time that the malefactor is
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
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
all have sinned and fallen short of the glory 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or justice is conformity unto a Law They therefore who are conformable unto Gods Law are just as Noah Gen. 7.1 Zachariah and Elizabeth Luke 1.6 Lot 2 Pet. 2.8 But it s said Psal 143.2 In thy sight shall no man living be justified the like Rom. 3.20 Gal. 2.10 Resp There is a Legal and Evangelical justice or righteousness Which yet are not so distinguished that the Legal righteousness is performed by the mans own strength which the Pharisees endeavouring to establish fell short of the righteousness of God Rom. 10.3 But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us Rom. 8.3 4. what the Law could not do c. Now because there are three degrees of those who are in Christ Children Young men and Old men 1 John 2. there is a justice proportionable unto these 1. That of the Childe which is here understood 2. That of the Yong man and 3. That of the Old man 1. Whether is not a just man in that state that doth good and may not sin The reason is from consideration of the God of our righteousness he is the God of order and therefore as he works his works in the outward world not all at once but gradually and successively from weak beginnings as we say Natura non facit saltum so he works his works in the inward world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altogether he makes his entrance into his greatest works with small and weak beginnings Mark 4.26 32. 2. Reason also may appear in regard of the just man himself He is made at first of an earthly mold and his mind and heart at first relish the principle of which he is made and therefore he is said to be upon earth There is not a just man upon earth c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit saith he told him of of earthly things Joh. 3.12 and ver 31. John Baptist saith he speakes of the earth 1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood viz. That the most righteous man â—hat is sin 's in every good work he doth This is untrue This Scripture speakes not of a just man in the highest degree of justice but of a just man in an in ferior dispensation Besides that is a fallacious and Sophisticall collection For whereas the Text saith that there is not a just man of the lowest dispensation under the fear of God but he may Sin these Sophisters infer that the just man doth sin in every good work he doth Lastly this is untrue For Job was a just man and one who had not attained unto the highest degree of perfection yet the Scripture testifies of him that upon so great provocation as the loss of all his goods and all his children he yet sinned not Job 1.22 Yea upon Satans inflicting exquisite cruelty upon him we have the like testimony recorded of Job Job 2.10 This Scripture rather speakes of a possibility of sinning then any actuall much lesse of an habituall sinning 2. Another would have us note from hence the imperfection of the Saints in this life This is no good inference from hence that the Saints are allwayes imperfect in this life but onely while they are under the first dispensation For we read 1. Cor. 2.8 That there were some perfect men among whom the Apostles spake wisdom He had taught the Corinthians Christ and him crucified not that he had no doctrin more eminent than that is but because they were capable of no greater mysteries and therefore he fed them with Milk 1 Cor. 3. those greater mysteries which he calls wisdom he spake among those which were perfect If any except and say that by perfect men he means no other then such Christian men as the Corinthians were to whom he wrote surely he would not call those perfect men whom in the next Chapter he calls babes and carnal that is rude and imperfect Besides if Christians at large as the Corinthians here were called perfect then they who are not Christians should be called imperfect But that 's absurd for no man can be said to be imperfect in any Art Science or Profession in whom nothing of it is begun but they who are no Christians in them Christianity is not yet begun therefore they are not imperfect 3. Another gathers from hence that these words are a full testimony of the imperfection of our inherent righteousness in this life And that even justified persons come very short of that exact and perfect obedience which the Law requireth This likewise is a fallacious inference A dicto secundum quid ad dictum simpliciter because Solomon writes thus of a just man as yet in the lowest dispensation hence they gather that this is true of all just men in this life To this purpose they bring Rom. 7.14 inferring thence that even justified persons come short of that exact and perfect obedience which the Law requireth whereas that Scripture is to be understood of the childehood only of Christianity whereas if men look either to the Chapter before or that next following Rom. 8. they may perceive that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him Rom. 8.2 3 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death c. Unto all which we may adde that by the Earth and upon the Earth we are to understand the earthly condition of sin c. the unregenerate estate Jer. 17.13 they that depart from thee shall be written in the earth Col. 3. Mortifie your members on the earth And it is most true of these that there is not one to be found among them that doth good and sinneth not Obs 1. The initial and inchoative Iustice and righteousness or righteousnes under the first dispensation is an inconsistent an unstable unsetled righteousness This was the common state of the Jewes in the time of the law of which also Salomon speakes 1. King 8.46 2. Chron. 6.36 and St. James 3.2 and St. John 1. Joh. 1.8 This imitable state was figured by Kadeshbarnea the unsetled and unstable holynes of the childhood wherein so many sinned Num. 32.7 11. Such a righteous man falls seaven times saith Salomon Prov. 24.16 viz. into afflictions but he comes out of them again as it is clear by the context that Scripture is to be understood so that it can be no ground for that which is commonly said that the righteous man sinns seaven times a day Whence the author of that song called the
gold And such are the Sacraments and vertues in them and conveyed by them For whereas spiritual things have no proper name of their own saith Dion Areopagita its necessary that if we must know them they borrow the symbolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding For it is impossible saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Ray should otherwise shine unto us then as it is inveloped and hidden in variety of holy coverings Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing and the very same spiritual grace whereof the Israelites were partakers in the Passover and even the Israelites and we Surrogatus Israel the true Christian Church eat of the same spiritual meat and drink the same spiritual drink 1 Cor. 10.3 4. The difference of the outward Elements makes no difference in the spiritual grace For Christ of whom we partake in the Sacrament is properly no more Bread and Wine then he is Manna and Water out of the Rock then he is the meat and drink Offering then he is a Pascal Lamb. All which signifie Christ The difference therefore is only in the outward signes Obs 1. As there is an inward hidden man of the heart a spiritual and heavenly man 1 Pet. 3.4 so in reason there must be an inward spiritual and heavenly food which he inwardly feeds upon and wherewithal he is inwardly nourished And therefore when our Lord had spoken of his body and blood to be fed upon and drunk he saith My words they are spirit and they are life even the truth of God Veritas est animae pabulum the divine truth is the food of the soul the Pascal Lamb the spiritual meat 1 Cor. 10.2 3. That bread of God which comes down from heaven John 6.33 That hidden Manna that food which endures unto the everlasting life All this is Christ the truth the spiritual Bread Meat Manna Pascal Lamb. And this is that which the true believer inwardly eats and feeds upon in the holy Sacrament This is that which our Lord meant when he said Matth. 26.26 This is my body this is my blood c. For surely his natural body his outward flesh and blood was present with them at the Table and of that he could not be understood to speak but of his inward and spiritual body and blood which he gave even his living Word and Spirit Of this he speaks fully John 6.48 58. Obs 2. As there is an inward and spiritual man and a proportionable food for him so must there be an inward and spiritual participation of that food For it is not possible corporally and bodily to eat that which is spiritual and heavenly And therefore what we read in the text Eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Moses expresseth otherwise toward the end of this Chapter A stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not eat thereof what is turn'd thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Arias Montanus renders it exactly a stranger shall not eat in it And again when thou hast circumcised him then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall eat in it and so often in the following words The participation of Christ is inward in the Sacrament It is something inward that the believer feeds upon So the Psalmist dwell saith he in the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasce veritatem and feed on the truth Obs 3. Christ is to be partaken with and in his afflictions the Lamb must be eaten roasted the sawce is bitter herbs the bread is bread of affliction 1 Thes 1.5 6. the cup is of Christs passion Exhort Be we all exhorted not to eat of the Lamb raw nor sodden at all with water but roast with fire his head upon his legs and upon the purtenance thereof yea to eat the whole Lamb let us endeavour after a full communion with Christ 1 Cor. 1.13 Is Christ divided ver 30. He is made unto us wisdom righteousnesse sanctification and redemption Conform our selves to his minde motions actions life strength c. Whether do we thus communicate with him Whether are we strong against our spiritual enemies by Christ who is the power of God 1 Cor. 1.24 The Lord tels Joshuah Chap. 7. There is an accursed thing in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou canst not prevail against thine enemies There must no uncircumcised person eat of the Passeover There must of necessity therefore be an inward circumcision of the heart that the accursed thing may be removed a laying aside all filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluity of naughtiness that we may receive with meekness the ingraffed word which is able to save our souls This is no hasty business 'T is true the circumcision of the flesh was soon dispatched but that of the Spirit is a long work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcidendo circumcidetur Gen. 17.13 in circumcising he shall be circumcised It s long a doing as that which answers to it mortification moriendo morieris dying thou shalt die It s a long a lingring death That sinful life which we have lived in the flesh was not contracted in an instant no nor in a short time Nemo repente fit pessimus no man is stark naught upon a sudden but by little and little and by little and little is the sinful life to be deaded and destroyed and the holy life to be raised from the dead Nemo repente fit optimus no man becomes so good as he ought to be upon a sudden What the Lord promised Israel according to the flesh Exod. 23.27 28. and made it good to them outwardly the like he promiseth and makes good to Israel according to the Spirit inwardly He sends his fear before us and drives out the spiritual enemies for the fear of God driveth out the sin Ecclus 1.21 O but it 's better thou wilt say to die once then be alwayes a dying O how painful is it to die unto sin Every sin is a life such as it is and therefore to part with it must be painfull as death How tedious and irksom is the pain of circumcision It 's said of the Sichemites that they were sore on the third day Their pains then prevailed saith the Chald. Paraph. as all wounds are most sore on the third day But thy wounds may be sore thy two first dayes Hos 6.2 The law of the Father which brings in the fear Exod. 20.20 that has torment 1 John 4.18 The Gospel of the Son requires the mortification of sin Romans 6.8 But then followes the third day the quickning power of the Spirit But alas I am unclean and guilty to my self of many sins and how shall I eat the Pascal Lamb 2 Chron. 30.18 19 20. A multitude of the people had not cleansed themselves yet did they eat the Passeover otherwise then it was written But Hezekiah prayed for them saying The
of Physick and Philosophy much different from those received the learned men despised him and vilified him as if he had been a Mountebank or Quacksalver but when Erastus the Emperors Physitian and a very learned man wrote against him men then began to change their mindes concerning him and to think he was not despicable as they had supposed but that he had great worth in him Whereas he who slights and neglects another he thereby declares his opinion of him that he has neither wisdom nor strength nor any thing in him worthy of estimation And from such a slight opinion commonly proceed sutable words gestures and actions 4. Such as these done by children to their parents to whom they owe the greatest honour deserve according to divine justice extream punishment even death it self For God who knowes the hearts of all men sees a disposition to kill where there is a boldness to curse According to which justice Traytors against their civil fathers are to die by the laws of most Nations as being such as go about to take away the lives of those who have given and maintained theirs Whence we perceive a main difference between the prescience and providence of the Great Lawgiver and all inferiour ones The Romans made no law against Parricides because they could not foresee that any could so degenerate or put off a man as to kill his father but the only wise God foresees this and makes lawes against those who would be murderers of fathers and murderers of mothers 1 Tim. 1.9 But what if my father be a wicked man may I not slight him speak evil of him c Surely no the wickedness of the parents exempts no childe from his duty to them Nor is it said honour thy good father and good mother but honour thy father and mother Nor is it said when any shall curse his evil father or mother but his father c. As we may reason from a less obligation Hagar must submit her self unto her Mistris though she dealt roughly with her For it is the Apostles rule 1 Pet. 2 18. Servants obey your Masters not only if good and gentle but also if they be froward David honoured Saul his father-in-Father-in-law and often preserved him from death even at the same time when Saul sought Davids life But obedience is a part of honour due to parents must the children be obedient to their parents when they command what is evil I answer the fifth Commandement is a part of the second Table or howsoever accounted by Josephus and Philo Judeus in the first Table yet it s taken out of the first and great Commandement Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy minde and with all thy strength and therefore must obedience unto our heavenly Father be preferred before obedience to our Fathers upon earth Here that rule is true he that loveth Father or Mother more then me is unworthy of me Matth. 10.37 Our Lord Jesus Christ was obedient unto his parents Luke 2.51 yet he staid at Jerusalem when they departed thence And therefore being reproved by his Mother when she found him in the Temple saying thy Father and I have sought thee sorrowing how is it saith he that ye sought me wist ye not that I must be about my Fathers business Or rather which is a more true translation and a more proper answer to his Mothers expostulation how is it that ye sought me Luke 2. Ver. 49. wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my fathers house that is in the Temple so that ye needed not go far to seek me The Apostle makes answer to this doubt Children obey your parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord Ephes 6.1 Here also lies an obligation upon Parents by their sober and grave deportment to preserve their authority over their children and to be careful that a rational love decent and becoming gravity be such as may win upon their children elicit draw from them a willing love awe reverence and honor that they shew no example of light behaviour but to be exemplary in all holy conversation It is most reasonable that a man behave himself as a father if he would be honoured as a father saith one of the pious Antients And how equal is that precept Vt ameris amabilis esto Be lovely that thou mayest be loved And by like reason Vt honoreris honorabilis esto that thou maiest be honoured by thy children demean thy self as one fit to be honoured Wouldest thou not be slighted and despised Be not contemptible be not despicable That which the Apostle writes to Titus takes place here with analogy to the spiritual fatherhood Let no man saith he despise thee Titus 2.15 Alas how could Titus how can any man else help it but that he may be despifed his meaning is Let thy sober grave behaviour and thy doctrine be such as may challenge honour and due respect from thy spiritual children Be not thou despicable so shalt thou not be despised The words foregoing make this reason good These things speak and exhort and rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all authority yea as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies with all command as from divine authority Titus 2.15 and out of the word of God And then follows Let no man despise thee Which discovers the fondness of parents who by the lightness of their example and remissness and negligence in their government betray their gravity and authority This was Eli's sin 1 Sam. 2.29 his sons should have honoured him and he honours them and that not only above himself but above God also as God himself interprets it They say the old Ape so embraces and grasps her young ones that by hugging them she kills them Such is the Apish indulgence and unreasonable love of some parents that should they hate their children they could do them or themselves no greater injury For this fin God left his place at Shilo and put out Eli and his house from being Priests before him and brought that ruine upon Eli and his sons and the whole Nation that was not recovered a long time after What Parents are wont to say in this case My son is now of age and discretion he knowes how to behave himself c. It may be well answered by a rule known in the Civil and Canonical lawes Jus reverentiale remitti non potest No man can remit of that reverential right which is by the law of God and Nature due unto his place Whence children also may learn that there is a perpetual obligation and tye upon them to honour reverence obey and support their parents it is a principal Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them learn first to shew piety at home and requite their parents 1 Tim. 5.4 to obey them and have an honourable esteem of them it is a natural impression Should a Prince strike a
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
fierce or savage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it How equal how just how reasonable a duty is it that we submit our selves unto this Scepter of Christ yet who owns his dominion who slights not his authority What else do we more or less all of us when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his brother shall be in danger of the judgement yet who regards the power of this Kings anger so far as to curb and check his own I say unto you swear not at all yet who if himself swears not hears not daily oathes and curses and blasphemies even against the King of Heaven and Earth yet is silent Judge not that ye be not judged saith he yet who judgeth not his brother Be not drunk with wine wherein is excess Look not upon a woman to lust after her Yet maugre all these Edicts from the only Potentate we dare do or leave undone what he either commands us or forbids How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed The Lawes of all Nations have made it treason and punished with death any plot or designe against the person of the Prince Yet our thoughts words and deeds our tongue and our doings have been against the great King we have unregarded his commands and so troden him under our feet we have pretended his Soveraignty and put a Reed in his hand instead of a Scepter Matth. 27. as if he were of such a flexible disposition as to let us do what we list Yea we have crucified the Lord of glory would we dare thus to transgress did we stand in awe of this King did we believe were we indeed perswaded that he hath a Scepter O beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shewes himself to be a King yea a King highly provoked as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be much incensed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the wrath of a King and since we will not submit unto his golden Scepter his Scepter of grace and clemency and patience which he hath long extended and held forth unto us we shall feel the weight of his Iron Scepter his Rod of Iron wherewith he rules the Nations and will break in pieces false and pretending Christians heathenish men one upon another The work which he hath been long doing in this falsely called Christian world and according to his threatnings by fire and by his sword he is pleading with all flesh Though O foolish men O daring generation we fear it not because we our selves yet feel it not Must not that prophesy have its fullfilling as well in the letter as in the spirit Revel 6.15.16 That the Kings of the earth and the great men and rich men and the chief Captaines c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor when the patience and long suffering of the Lamb is overcharged it s turned to fury His Golden Scepter of grace lenity patience and long suffering to our salvation 2 Pet. 3.15 Being despised he then takes to himself his Iron Rod of Severity Wrath and Fury and makes use of it to the destruction of all disobedient men O let us humble our selves under his mighty hand Let us turn from those sins which provoke his indignation and wrath Let us become his subjects indeed and be like our King righteous holy humble meek patient and long suffering c. Such even such is he Regis ad exemplum totus componitur orbis A Kings example hath a powerfull influence upon his people Nor can his vertues and graces be otherwise discernd in the world then by the graces and vertues relucent from him in his people For what is it for us to prayse the equity righteousness and holyness of his scepter unless our lives praise his holyness righteousness and equity What is it for us to commend his equity while we our selves are subject to iniquity What is it for us to talk of his moderation unless our moderation also be known to all men Phil. 4.5 When we so walk as he walked as it is the duty of us all 1 Joh. 2.6 When we are like unto him we shall then invite him to come and take up his residence and dominion in us For truth and he that is true returns to him that practise it Ecclus 27.9 Thus David hoped to win him to himself Psal 101. I will sing of mercy and judgment O Lord I unto thee will I sing I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart c. And so Christ himself promiseth Joh. 14.21 He that hath my commandements and keepeth them he it is that loveth me And he that loveth me shall be loved of my father and I will love him and manifest my self unto him Yea vers 23. He saith of his father and himself we will come and make our abode with him Even so come Lord Jesus So let they kingdom come and thy will be done For thine is the kingdom and the power and the glory for ever and ever Amen! He went after the man of Israel into the Tent Numb 25. v. 8. and thrust both of them thorow the man of Israel and the woman thorow her belly Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Tabernaculum or Tentorium a Tent as it s here turnd yet if so it s for such an use or abuse rather as is here specified in the text And therefore to avoid the doubtful signification of the general word Tent or Tabernacle as Pagnin and Cajetan turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum and because that portable house wherein more chaste people dwelt in the wilderness yea wherein the most holy God dwelt and walked with his people 2 Sam. 7.6 is called by the same name and by the same name mentioned v 6. it were to be wished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Englished by a word more proper Accordingly although Tyndal and three other ancient English translations have the same word yet Coverdale and another turn the word Whorehouse as also doth Luther Piscator and the Low Dutch also Vatablus Tremellius Diodati and Castellio following herein Hierom and the Chald. Paraph. Nec certè dissimulandum idem vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitum esse Mox eodem commate sequitur Phinees ambos ipsos virum Israelis mulierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis genitalibus ita Hieronymus transfixit adde quod habent Graeci quoque interpretes 〈◊〉 〈◊〉
the greatest Our Lord complains of them They came about me like Bees Psal 118.27 Beelzebub was the God of Ekron 2 Kings 1.2 whence the Poets had their Acheron who has hi name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fly as Macrobius cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a god that drives away Flies He injects and casts his evil thoughts into the souls of men which are impudent as Flyes are and though you beat them away they will return The only way is to kill them as they say it was Domitians the Emperours business to kill Flyes An exercise too unsuitable for an Emperour unless he intended thereby to be like his fellow-gods as he called them and especially him who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter who drove away flyes However it is a laudable yea a divine exercise and fit for those who would be like unto the true God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away mortifie and kill the vain and sinful thoughts Mysticè The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to ruminate ruminate upon him meditate upon him The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifies But being in the reflex form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a more then ordinary rumination and meditation Let us ruminate and meditate on Sihon on Heshbon Sihon is a sweeper he endeavours to sweep out our good thoughts let us endeavour also to sweep out all his evil thoughts Sihon is Eradicator that evil spirit that endeavours to root up all the plants of righteousness And let us root up all the plants of wickedness Every plant which our heavenly Father hath not planted shall be rooted out Matth. 15.13 Let us extirpate every plant of wickedness Let us sweep out the dust of the false knowledge This was Davids practise Psal 77.6 in Vulg. Lat. Scopebam spiritum meum I swept my spirit or rather my spirit made diligent search So let us search so let us sweep out every Sluts corner in our house There is no doubt but if we will take pains with our selves we shall finde work enough within doores even in the inner chambers of our hearts There is great need to sweep it There is a treasure lost there The woman swept that house to finde her Groat Luke 15.8 The old Latin text had Evertit domum she overturnd the house as many endeavour by controversies and vain janglings to overthrow the Church of Christ The Mistriss bids her Maids sweep the house the one asked the other for a Broom the other said it was a Beâ—som no saith she it is a Broom while they thus contended the house lay unswept The wisdom of God cals upou us to sweep and cleanse our hearts James 4.8 And men quarel and contend about that word whereby they should be cleansed John 15.3 and leave the work undone O how often come men to hear the cleansing word how it should be applyed for the purifying of their hearts and by that very Opus operatum as they call it they think themselves cleansed Prov. 30. v. 12. they are pure in their own eyes when yet they are not washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their own dung But let us return unto the former signification of the word Let us contend let us medle with Sihon and his Heshbonites in battle The enemy must be discovered before we can fight him The Roman Historian saith of a certain people in Italy with whom they had war Difficilius ipsos invenire quà m vincere It was more difficult to finde them out then to overcome them The people of Heshbon are such a subtile people they lurk within us How long wilt thou cause thy vain thought to lodge in thee Jer. 4.14 The man of sin Jer. 4. v. 14. Sihon the Leader of evil thoughts cannot be revealed unless there be first a departure 2 Thes 2.3 While our thoughts lodge in us and are of our house while we are one with them and they with us we cannot possibly perceive them or discern them as enemies unto us If the object be too near us we cannot discover it Sensibile supra sensorium non facit sensationem When what is visible is upon the sight it cannot be seen The god of this world blindes the eyes of men with their own thoughts whereby they are not discerned But if we look on our thoughts at a distance if we depart from the man of sin he will be then revealed we shall then discover him and see how fouly we have been abused by him When the enemy is discovered he is not to be conquered by outward means Our great enemies we have to deal withal are our vain foolish thoughts And therefore as he were a mad man who should hope to overcome a Sword or Dart with a thought so is he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon Yet such hath been the madness of the Cainish generation from the beginning that what opinions they cannot subdue with spiritual weapons they confute them with a Prison Fire and Fagot But indeed herein they much betray their own weakness and their bad cause who stir up the Magistrate to make Lawes to put men in prison or put them to death for supposed Heresies or erroneous judgements of divine matters which because the ignorant zealots cannot prove to be such or convince them by spiritual armes they betake themselves to temporal and outward It was the custome of Nero the Emperour to go up and down Greece like a Fidler and to challenge all Minstrels of the best note to sing and play with him If he overcame any he got the prize if he were worsted he took a course with his Adversary that he should never sing or play more causing him one way or other to be put to death Nero was the first persecutor of the Christian Church whom all follow to this day and as all men judge of him so may they of all such absurd and ridiculous men men of corrupt mindes reprobate concerning the faith and their folly or madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made manifest unto all men as Nero's Jannes and Jambres their predecessors hath been 2 Tim. 3.9 For they declare evidently that they want spiritual weapons when they trust to carnal and temporal This our Lord Jesus Christ shewes and will shew when he conqures Antichrist not with fire and sword but with the spirit of his mouth 2 Thes 2.2 Thoughts and opinions are spiritual things and can be discerned only spiritually and by spiritual weapons only be overcome but never in others unless first they be mastered and subdued in our selves And how shall that be done 1. Hate vain thoughts These are enemies which thou hast a warrant to hate Yea hate them with a perfect hatred Do I not hate them that hate thee saith David It could not be otherwise He was a man according to Gods heart a friend
there be not a man so just upon earth that so doth good but that he may sin Ye have a brief Analyse and Paraphrase of the neighbour words that lead to my Text. Come we now to the divine truths contained in it and they are these 1. Wisdom strengthens the wise 2. Wisdom strengthens the wise more then ten mighty men in the City 3. There is not a just man upon earth that doth good and may not sin 4. Although the wisdom so strengthen yet there is not a just man upon earrh c. 1. When Wisdom is said to strengthen the wise we must inquire what wisdom this is and how it is true that wisdom strengthens the wise 1. The word here turn'd Wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is extreamly ambiguous and therefore we must timely distinguish it according to the significations of it And so Wisdom is either Divine and from above or either Humane and of this world or either Devilish and from beneath The wisdom here meant is divine which is defined Absoluti divinique boni scientia Rerum divinarum humanarumque scientia the knowledge of the absolute and divine good the knowledge of things divine and humane So Lactantius and others The Wiseman who on purpose speaks of wisdom defines it the breath or emanation of the power of God and a pure stream flowing from the glory of the Almighty the brightness of the everlasting light c. Wisd 7.25 26. Which description declares that the true wisdom is not such as the Philosophers have delivered it unto the world who make it one of the intilectual habits as they call them whereof they make five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they will have it consist in knowledge But it is evident by that description of the Wiseman that wisdom is no acquisite habit nor consists it only in knowledge though of the highest things For we must take notice that the fear of God is the beginning of wisdom And the Scripture places Wisdom not in the Brain but in the Heart 1 King 3.12 Psal 90.12 By Wisdom then we must here understand the Spirit of wisdom which is Christ and thus Deut. 34.9 Joshuah is said to be full of the Spirit of wisdom Esay 11.2 There shall rest upon him the Spirit of wisdom For this S. Paul prayes Ephes 1.17 And Wisd 1.4 what the Wiseman calls wisdom v. 5. he calls the holy Spirit of Discipline 2. The word we turn to strengthen is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm solid and strong Which is transferred from outward and visible to invisible and inward things So that as the thickning of bodily things makes them stronger as a threefold cord is not easily broken so likewise the addition of spiritual things makes them more firm and those who have them as light and heat c. may be encreased Whence we say Vis unita fortior Psalm 68.29 Strengthen O Lord the things thou hast wrought in us unto which the Apostle may seem to have had respect when he saith 1 Cor. 3.6 7. I have planted and Apoll◠watereth but God gave the increase They go from strength to strength Psal 84.7 Stablish strengthen settle you 1 Pet. 5.10 The reason is evident from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that operative power of the divine-wisdom in those who have it in them It is given them for this end to work in them as Solomon prayed 1 Kings 3.9 Wisd 9.10 O send her out of thy holy heavens and from the throne of thy glory that being present she may labour with me c. Wisd 6. Obs 1. Note here that a man who is wise by the wisdom of God hath that wisdom in him For nothing can render another like it self but it must be in him in whom it works Since therefore Christ is the true wisdom he must be in those whom he makes wise and strengthens by his wisdom and will be found of all that seek him Prov. 8.17 Obs 2. A great diversity and a broad difference between humane fear and the fear of God which the Wiseman here calls wisdom Humane fear abates mens courage Timor minuit Fear betrayes those succours which reason would afford Wisd 17.12 But the fear of God which is the wisdom here meant encourages and strengthens the wise Obs 3. Hence it followes that a wise man is a valiant man The Wiseman tells us so much expresly Prov. 24.5 A wise man is strong yea a man of knowledge encreaseth strength Solomon knew this from his father Davids example Psal 27.1 Such a valiant man was S. Paul Rom. 8.35 c. who shall separate us from the love of Christ shall tribulation or distress c. In all these things we are more then Conquerours Obs 4. That as there are diverse sorts of wisdom divine humane and diabolical as hath been shewen so the divine wisdom it self hath diverse degrees And the wisdom here spoken of is the lowest For Solomon having spoken of the fear of God which is the beginning of wisdom he presently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wisdom namely the fear of God strengtheneth the wise He implyes that there is another and higher degree of wisdom then this is of which S. Paul speaks experimentally Col. 1.26 27 28 29. the mystery which hath been hid from ages and from generations which is Christ in you c. whereunto I also labour striving according to his working which worketh in me mightily Obs 5. This resolves a great doubt which might be made by comparing the speech of the Wiseman Ecclus 24.21 where the Wisdom saith They that eat me shall yet be hungry and they that drink me shall yet be thirsty Whereas John 4.14 Whosoever saith the wisdom of God drinketh of the water that I shall give him shall never thirst c. And 6.35 He that cometh to me shall never hunger c. Whence its evident the former words are to be understood of the former and lower degree of wisdom and the later of the consummate and perfect wisdom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdoms able to make us wise unto salvation 2 Tim. 3.15 The wisdom of the just Luke 1.17 Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer who saves and delivers us out of the hands of our enemies who redeems us from iniquity from the curse of the Law from the wrath of God 1 Thess 1.10 from eternal death from him who hath the power of death Hebr. 2. Yet who returns thanks Solomon tels us a Story Eccles 9.14 of a little City delivered by a poor wise man And what is this little City but the Church professing godliness S. Matth. 5.14 Such indeed are but few in regard of the whole world Against this little City comes a great King the Prince of this World He besieges it he goes about seeking whom he may devour This is the true Nebuchadnezzar he who straightneth and besiegeth
the fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is
death Others will have not only the sin but the guilt also and punishment of sin here to be understood So Aquinas Lastly others will have concupiscence to be meant here which is called according to the Apostle Peccatum peccans Rom. 7.13.17 so S. Augustine Where ever there is such difference in opinion it s very likely the truth is hid and not certainly known And truly they have much ado to make any of these agree with the business in hand 2. What is it to have no sin what else but either to deny that they have committed sin as our Apostle varies the phrase ver 10. If we say we have not sinned Or to deny that they are the cause of the sin committed but either God himself that he made them so or that he is the Author of sin a vain imagination Psal 21.11 or they lay the blame upon nature but falso de natura sua conqueritur humanum genus mankinde falsely complains of their nature saith one of the Antients Or upon the Devil but he can make no man to sin unless he be willing of himself Or upon the Heavens but they act not upon the soul or will which is the original of sin But almost all make Adam the Archplagiary who hath brought us all into bondage If this were true how could the Apostle charge the Romans that they had yielded their members servants to uncleanness and to iniquity Rom. 6.19 It remains therefore that the man hath none to accuse of his sin but himself 3. But the main doubt is yet behinde who are here to be understood by we in the Text Or first rather who are not here to be understood surely not the Apostle S. John nor his fellow Apostles Why They saw God and Christ v. 1.3 which without holiness cannot be Hebr. 12.14 Yea which cannot be without purity of heart Matth. 5.8 For sin and darkness blindes the eyes of sinners and disobedient men Therefore had S. John and his fellow Apostles been of this number who are here comprehended under we in the text they had not seen God as he saith expresly they had 2. S. John and his fellow Apostles had fellowship with God and Christ which they who sin cannot have For what communion hath light with darkness 2 Cor. 6.14 Yea this he himself disclaims v. 6. If we say we have fellowship with him and walk in darkness we lye and do not the truth 3. As he is so are we in this world saith S. John of himself and fellow Apostles 1 John 4.17 But assuredly God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all sinne and therefore they by and through him 4. But can it be more plain you 'l say S. John saith If we say we have no sin we deceive our selves c. Take the words in their latitude yet they take not away the possibility of not sinning But come we to enquire who are here meant by we when the Apostle saith if we say we have no sin c. The speech is directed expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the little children 1 John 2.1 But if we say so saith S. John who had communion with the Father and with his Son Jesus Christ It is true But we is taken sometimes Collectivè as including all and every one sometime Hortativè with exception of some according to that figure which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when he who teacheth reproves exhorts c. puts himself into the number of those whom he teaches reproves exhorts c. And so it is taken here Is it not ordinary for Masters of families Tutours or other Governours to speak thus to those under their charge we must leave off this drunkenness this gluttony this idleness c. though the Governours themselves be not guilty of any of these sins It is true you 'l say But does the Scripture speak so you shall judge What think you of S. James Chap. 3.9 With the tongue saith he we bless God and therewithal curse we men What think you Did S. James an Apostle of singular and eminent piety did he curse men If ye doubt of S. James what think you of Nehemiah His example I doubt not will satisfie any reasonable man Nehem. 5.10 I pray you saith he let us leave off this usury Did Nehemiah think you burden the poor people with usury Will you hear him speak for himself v. 7.8 I was very angry when I heard the peoples cry and their words Nehem. 5. v. 7. and I thought in my minde or my heart took counsel in me and I rebuked the Princes c. And I said we according to our ability have redeemed our brethren the Jewes which were sold unto the Heathen will you sell them again I pray you saith he let us leave off this usury or remit this burden Nehemiah useth the same figure Chap. 13.23 27. But cannot this speech be true of S. John and his fellow Apostles in any sense Yes no doubt in some sense it may be spoken truly by S. John and all the holy Apostles and most eminent Saints of God that if they say they have no sin they deceive themselves c. when we understand having sin largely For there is no doubt but S. John and the rest of the holy Apostles and best Saints of God had sinned sometime in the whole course of their life For the Apostle speaks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All have sinned and are come short of the glory of God Rom. 3.23 Nor do I doubt but the words may so be here understood And therefore what he saith in the text If we say we have no sin c. he varies and explains what he means v. 10. if we say we have not sinned we make him a lyar c. But to say as some have done that the most holy men and women that ever were or are sin in every thing they do or think or speak and that daily and hourly is an assertion most false and ridiculous and most derogatory from the power of Gods holy Spirit in them nor can it be proved by any divine testimony in the holy Word of God It were a strange madness that admitted of no Lucidū inter vallū A strange sinful life and that in the Saints of God that in no part of time they shall be without sin How then I marvail do they come to be Saints Sure I am it s said of Job in all this Job sinned not and again in all this Job sinned not c. To say nothing of Abraham Isaac Jacob Joseph David Josiah Zachary and Elizabeth c. What reason is there that almost universally both the antient and later Writers out of this place especially plead in good earnest for sin and say that it is impossible but that we must have sin Yea there is a Canon in Concilio Milevitano that concludes down-right from this place That we must have sin Yea and whereas Tertullian and after him Carthusian
in perfection walketh surely but he that perverteth his wayes shall be known V. 29. The way of the Lord is strength to the upright Heb. to the perfect Prov. 11.3 The integrity Heb. the perfection of the upright shall guide them V. 5. The righteousness of the perfect shall direct his way c. V. 20. They that are of a froward heart are an abomination to the Lord but such as are upright Heb. perfect in their way are his delight Prov. 13.6 Righteousness keepeth the upright Heb. the perfect in the way but wickedness overthroweth the sinner 19. Prov. 19.1 Better is the poor that walketh in his integrity Heb. in his perfection then he that is perverse in his lips and is a fool Prov. 20.7 The just man walketh in his integrity Heb. in his perfection his children are blessed after him Prov. 28.6 Better is the poor that walketh in his uprightness Heb. perfection then he that is perverse in his wayes though he be rich V. 7. Whoso keepeth the Law is a wise son but he that is a companion of riotous men shameth his father V. 10. Whoso causeth the righteous to go astray in an evil way he shall fall himself into his own pit but the upright Heb. the perfect shall have good things in possession V. 18. Whoso walketh uprightly Heb. perfectly shall be saved but he c. Prov. 29.10 The blood-thirsty hate the upright Heb. the perfect but the just seek his soul Cant. 4.7 Thou art all fair my love there is no spot in thee Cant. 5.2 I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled Heb. my perfect one Cant. 6.9 My dove my undefiled Heb. my perfect one is but one she is the only one of her mother she is the choice one of her that bare her the daughters saw her and blossed her yea the Queens and the Concubines and they praised her Esay 24.23 Then the Moon shall be confounded and the Sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his antients gloriously Esay 26.3 Thou wilt keep him in perfect peace whose minde is staid on thee because he trusteth in thee Esay 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight V. 17. Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behinde thy back Jer. 15.19 If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the pretious from the vile thou shalt be as my mouth let them return unto thee but return not thou unto them Jer. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgressed against me Jer. 35. See the whole Chapter Ezech. 36.33 Thus saith the Lord God in the day that I have cleansed you from all your iniquities I also will cause you to dwell in the Cities and the wasts shall be builded 35. And they shall say this land that was desolate is become like the garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited Hos 14.8 Ephraim shall say what have I to do any more with Idols Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Heb. Perfectly Mich. 7.19 He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Malach. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements 2 Esdras 39 40. Which are departed from the shadow of the world have received glorious garments of the Lord. 40. Take thy number O Sion and shut up those of thine that are clothed in white which have fulfilled the law of the Lord. Chap. 6.25 26 27 28. Whosoever remaineth from all these that I have told thee shall escape and see my salvation and the end of your world And the men that are received shall see it who have not tasted death from their birth and the heart of the inhabitants shall be changed and turned into another meaning For evil shall be put out and deceit shall be quenched As for faith it shall flourish corruption shall be overcome and the truth which hath been so long without fruit shall be declared Tob. 4.21 And fear not my son that we are made poor for thou hast much wealth if thou fear God and depart from all sin and do that which is pleasing in his sight Chap. 51. Tobias then answered and said Father I will do all things which thou hast commanded me Chap. 12.9 For almes doth deliver from death and shall purge away all sin Those that exercise almes and righteousness shall be filled with life Wisd 1.4 For into a malitious soul wisdom shall not enter nor dwel in the body that is subject to sin Chap. 4.13 He being made perfect in a short time fulfilled a long time 16. Thus the righteous that is dead shall condemn the ungodly which are living and youth that is soon perfected the many years and old age of the unrighteous Chap. 15.2 3. For if wee sinne wee are thine knowing thy power but we will not sin knowing that we are counted thine For to know thee is perfect righteousness yea to know thy power is the root of immortality Ecclus 13.24 Riches are good to him that hath no sin and poverty is evil in the mouth of the ungodly Chap. 38.10 Leave off from sin and order thy hands aright and cleanss thy heart from all wickedness Chap. 44.17 Noah was found perfect and righteous in the time of weath c. 2 Mac. 12.42 Besides that noble Judas exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sin of those that were slain Matth. 3.12 Whose fan is in his hand and he shall throughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 15. For thus it becometh us to fulfil all righteousness Matth. 5.18 19 20. For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do teach them the same shall be called great in the kingdom of heaven For I say unto you that except your