servants to righteousness unto holiness Let us return to the Lord our God Hos 14.1 5. For we have fallen by our iniquity Let us take with us words and turn unto the Lord and say unto him Take away all iniquity and receive us gratiously So will we render the fruit of our lips Ashur shall not save us We will not ride upon horses neither will we say to the work of our hands ye are our Gods For in thee the fatherless findeth mercy Then shall we hear that gratious answer of our God I will heal their back-sliding or rebellion I will love them freely for mine anger is turn'd away from him Get thee out of thy countrey and from thy kindred Genesis Chap. 12. Verse 1. and from thy father house What our Translators turn Get thee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vade tibi or ad te go to thy self to thine own benefit which is not expressed but neglected by ours and most other Translators as also the duty signified hereby is slighted by most men Rom. 4.23.24 the introversion or turning into our selves The Lord here speaks to Abraham and to every son of Abraham according to the Apostles reasoning Phil. 3.19 James 3 1◠Go out of thine own countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thine own earth thine earthly minde thine earthly wisdom Go out of thy kindred thine own corrupt nature opposite unto the divine nature 2 Pet. 1.4 thine innate inbred corruptions Martin Lhther turns it Freund-schaft thy friendship thy lewd companions none worse then thine own carnal senses affections and lusts thine own-ship thy selfnesse Go out of thy fathers house While thou livest in Vr of the Chaldees the false light the light of Devils Iohn 8.44 Prov. 9.12 so S. Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Daemones who is thy father but the Devil himself Go thou out of this thy countrey kindred and fathers house be wise for thy self go thou though none else will go Rehoboam would not quit his youthful company Ecclus 47.23 but followed their counsel and so became the foolishness of the people Thy God calls thee to himself It s Vetus proverbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequere Deum follow thy God could even Tully say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the end according to most divine Moses to follow God So Philo de Migrat Abrah Follow him calling thee into thy self tecum habita enter into thine own heart where thou hast been a stranger Psal 85.8 and hear thy God speaking to thee there as David resolved to do I will hear what God will speak in me for he will speak peace to his merciful ones and to those who turn unto their heart or turn their heart unto him So the LXX and Vulg. Lat. For surely the Lord speaks inwardly unto men as well now as formerly Hos 1.2 The Lord spake in Hosea And the Angel spake in Zachary Zach. 1.9.13 14.19 as often in that and other Prophesies In all which places instead of In me I know not by what Authority our Translators turn With me 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me c. saith S. Paul Thus the Lord speaks to us but we hear him not by reason of that great din which the world makes in our ears Turn to thine own heart O son of Abraham and thou wilt soon hear him speaking to thee saying as here to Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go into thy self which thou wilt finde experimentally to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most convenient for thee and most profitable for thee saith R. S. J. And he removed from thence Genesis Chap. 12. Verse 8. c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Evulsit he drew or plucked up from thence viz. the stakes of his Tent in order to removing from thence Abraham was now in Sichem That signifies a part He could not settle in a part who aimed at perfection Therefore righteous Abraham travailed toward the south vers 9. According to what the wisman saith That the path of the just is as the morning light Prov. 4.18 which shineth more and more to the perfect day To thee be it spoken O Son of Abraham Set not up thy rest in Sichem in any part or degree of holyness The Lord promised all the holy Land to Abraham and to his seed for ever Gen. 13.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluck up thy stakes Dwell not in what is mutable and changeable Follow thy father Abraham and as he followed God who called him to his foot Esay 41.2 Rom. 4.12 So do thou follow the stepps of thy father Abrahams faith and go on unto perfection Which is no more than what the Apostle who was of the seed of Abraham often exhorts unto 1 Cor. 11.1 Be yee followers of me as I am of Christ And be not slothfull Hebr. 6.12 but followers of them who through faith and patience inherit the promises SERMON V. SERM. V. Imputation of best Reputation And he brought him forth abroad and said Look now toward heaven and tell the stars if thou be able to number them And he said unto him so shall thy seed be And he believed the Lord and he imputed it unto him for righteousnesse THe Jewes have a tradition that Abram having now obtained so notable a victory of four Kings who had conquered five since victory is reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweetest and most delightfull things Abram feared lest his glorious conquest should be the reward of his obedience and righteousness And therefore the Lord here puts him out of that fear Fear not Abram c. But we cannot think that our father Abram served the Lord in this war as a mercenary or hireling or looked at any less any other reward then God himself Whence it was that he refused all the spoyles which the King of Sodom offered unto him he expected his reward from him who had chosen him to be a souldier We may therefore rather think that Abram after so great a victory was wisely provident and wary lest the Babylonians or Canaanites might surprize him and least his good sccess should make him secure As it is said to one of our antient Kings Quando victor eras ad crastina bella pavebas Quando victus eras ad crastina bella parabas The Lord therefore ingaged himself for his pay promiseth himself for his protection and encourageth him by both From this gracious promise Abram gathers in upon his God and is imboldened to ask a Son and heir of all his goods Many goods God had given him Gen. 13. but no child no heir to possess them after him Lord God what wilt thou give me seeing I go childless my servant will be mine heir It is one of the great evills of barrenness Haeredem habere non suum There is nothing will satisfie Abraham but a Son
believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in
good works Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
former Repr 1. Who pretend infirmity and weaknesse when yet the power of God the holy seed is ready to break the Serpents head in them Repr 2. Those who exceedingly magnifie the power of Christ the holy seed that he breaks the head of the Serpent when it is yet whole in them Repr 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done Exhort Be strong in the Lord and in the power of his might Ephes 6. Means Use that power thou hast The Lord hath not given that for nothing By exercising bodily strength the man growes stronger much more by exercise of spiritual strength Pray to the Lord to put the enmity between thee and the Serpents seed Pray for that innocent harmlesse Abels life which must live and speak again Heb. 11.4 He being dead yet speaketh This enmity must proceed as also the Law and the grace of God that brings salvation Tit. 2.11 The grace of God that brings salvation to all men hath appeared c. The holy Apostle observes this method Rom. 16.19 I would have you wise unto that which is good and simple concerning evil and then follows and the God of peace shall tread Satan under your feet shortly And then concludes by what means this comes to passe in the next words The grace of our Lord Jesus Christ be with you Axiom 4. The Serpent shall bruise his heel There are who understand this litterally and properly of the Church But while the Scripture will affoord both a literal and a spiritual meaning I conceive it is not safe to appropriate it unto one Literally then it 's true that the Serpent bruises or wounds the heel and lies in wait in the way Gen. 49.17 I believe the spiritual meaning is principally aimed at Quaere What is meant by the Heel What to bruise the Hell How the Serpent may be said to bruise the Heel 1. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that well-known part of the Body Yet not only that but also the sole of the foot and the foot-steps The iniquity of my heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49.6 that is the conversation the life and Psal 56.6 They observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my steps So we say Insistere vestigiis to walk in ones footsteps that is to follow one So Rom. 4.12 To walk in the steps of Abrahams faith 1 Pet. 2.21 Hence by Metaphor because he Heel and the Foot-sole is the extream or last part of the Body as the Head is the first the word is used to signifie the last part of any thing Psal 119.33 I will keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and Verse 112. I inclined my heart to keep thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end Hence it signifies the Reward which is wont to be given at the end of the work Ps 19.11 In keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.23 Who justifie the wicked for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heel of the womans holy seed or Christ may be understood to be either 1. Of his Person or 2. Of his mystical Body 1. Of his Person so the Heel of Christ is his humanity This holds proportion with what the Apostle saith that The Head of Christ is God 1 Cor. 11. 2. Of his mystical Body so we may understand the Heel either of the outward man as the meanest and weakest part of the body of Christ Or the inward man that part of the soul that cleaves vnto the earth or earthly nature 2. To bruise the heel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to bruise it seems to be therefore here used that it might fit both parts of the Text the Head of the Serpent and he Heel of the Womans holy seed The like ye may observe 1 Cor. 3.17 If any man defile Gods Temple him will God destroy The word in the Greek is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Coverdale turnes the words The same shall tread down thine head and thou shalt tread upon his heel 3. How may the seed of the Serpent be said to bruise the heel of Christ 1. The heel of Christ is his Humanity when therefore the Serpent so far prevailed that he procured him to be put to death according to the flesh he bruised his heel 1 Pet. 3.18.2 The heel of his mystical body 1. In regard of the outward man the meanest and weakest of his fellowers Deut. 25.18 Amalek smote the hindmost 2. In regard of the inward man the heel is that part that cleaves unto the earth or earthly nature and is therefore prone and easie to slide and fall This heel the Serpent observes and bruises In the necessities of the body the soul must needs send forth the natural desires for supply of them Such are the desires of earing and drinking These and such as these are the heel of the inward man which the Serpent observes He observed these in our Lord Matth. 4.3 He had fasted forty dayes all that time ye hear not of the Tempter but when he hungred Verse 2. then the Tempter came unto him This the Apostle was aware of 1 Cor. 7.5 Give your selves to fasting and prayer that Satan tempt you not for your incontinencie It is lawful to have a care and to provide for the supply of meat and drink and raiment c. yet this very care endangers us to fall into temptation and a snare 1 Tim. 6.9 Reason may be 1. In regard of the Womans godly seed that it might be continually exercised and be watchful Virtus languet sine adversario And therefore your adversary the Devil goes about c. 2. In regard of the Serpent his innate Subtilty and malice Who since he is fallen from all lawfull power of commanding and compelling Esay 14. he now acts by craft and cunning 2 Cor. 2.11 by devises and wiles Ephes 6.11 The wiles of the Devill 2 Cor. 11.3 And therefore he setts upon the weakest He beguiled Eve through his subtiltie This discovers what they are whose seed and whose children who reproach the steps the conversation of Gods Saints It is the Serpents work To bruise and tread upon the heel and his children Serpents like himselfe as our Saviour calls them Matth. 23. who reproach the wayes of Christ and his people who slander and reproach the foot-steps of Gods annointed Psal 89.51 who cast aspersions upon the pure religion and undefiled I doubt not but there is a religion that is accounted pure yet is defiled A generation pure in their own eyes yet are not cleansed from their dung Prov. 30.12 Yet there is a religion that is pure yet is accounted defiled by the Serpent and his seed who casts aspersions upon it without desert as a man may receive a dash in his journey Thus the Pharisees of
they might be filled with all the fulness of God For this reason the Jewes of old had this of all the names of God in greatest reverence expressing it by these and such like phrases the name of four Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name the great name the glorious name And therefore lest by use of it it might be dishonoured they pronounced in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Nor was that name heard more than once in a whole year and that pronounced by the High Priest and that only on the Expiation day and that only in the Sanctum Sanctorum But this critical discourse had not been so fit for a popular auditory but that it 's very necessary for the opening of this point as the Learned know 2. Ye have heard the meaning of this glorious name in it self considered Let us now look at it with reference unto the Creatures And so it signifies the Author of all created being past present and to come It 's a name God imposed upon himself by himself who alone knows his own Essence and Being and such as in some measure may signifie his nature at least so far as the utmost and highest speculation of the most transcendent understanding can reach unto yet such is his condescent that we may see it revealed in the subsistence and Being of every Creature whereof it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fountain of all Idea's the Being of Beings in whom we live who have life all Creatures move who have motion and all have their Being which are 1 Sam. 17.12 This was figured by Jesse that is He that is and he who long hath been The Antient of dayes even from the dayes of eternity This Jesse this Antient of dayes is the Father of the true David This is the true Nun. What 's that the Eternal as the French call God of whom Nun was a type the father of Joshua that is Jesus Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere is used in the form plurall though joyn'd to the proper name of God which is alwayes singular And the reason is God is one and his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Yet is there a three-fold exertion Deut. 6.4 1 John 5.7 gradual manifestation degree or maner of Being in the Deity And this name of God is common to them all to the Father Hebr. 1.1 to the Son vers 8. Acts 20.28 Rom. 9.5 and to the holy Spirit Acts. 5.3 4. As for the signification of the word the name Jehovah imports the Eternity and immutability of Gods Being and all the Divine Attributes as also his giving a Being unto all the Creatures Elohim signifies God the Judge as also God the Almighty he is Shems God 3. Hitherto we have iniquired into the great Name Jehovah the Lord God Let us now consider what it is to be a God of one and how the Lord may be said to be the God of Shem it may generally imply his right of creation and preservation but more specially it imports a covenant made between the Lord God and Shem as in this Chapter so elswhere and such a covenant consists of four acts whereof two on Gods part Gen. 9.9 10 11. 17.7 His Stipulation requiring somewhat to be done Promise upon performance of that Stipulation to be our God One Mans part Repromission or answering by promise to Gods stipulation Exo. 19.5 8 20 19. Restipulation because the parties covenanting are so unequal by way of humble petition and prayer unto God We have examples of these in many Scriptures 2 Cor. 6.17 18. with 7.1 The Stipulation and that which God requires of man is mans whole duty Exodus 20 1-17 abridg'd into fewer words but vertually containing what ever was elswhere required at large Deut. 10.12 and yet more contracted Mich. 6.8 and yet more briefly Matth. 22.37 Though this be Shems prerogative to be the first in all the Scripture whose God the Lord is expressely said to be Gen. 6.9 Mat. 23.35 as his father Noah is the first in the Old Testament who is said to be a just man though Abel also be called so afterward by our Saviour Yet neither the one nor the other had that peculiar unto himself For both before and after Abel and Noah there were and are righteous men and the Lord was the God of Adam Abel Seth Enoch and all the eight preachers of Righteousness and especially styled the God of Abraham Isaac and Jacob and all in covenant with him And therefore we are here to understand under the name of Shem Rom. 4.12 all the Shemites all of Shems faith and obedience The Text is here so to be understood that under Shem yea under Japhet the posterity of both are here meant So where our Translators render the word Canaan shall be his Servant the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant unto them If we now inquire into the reason why the Lord is the God of Shem and his Shemites even all the children of Heber even of all in covenant with him many reasons might be alleaged But since there is no disposition at all in the Creature unto good but it proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will of the Lord unto his Creature 1 Sam. 12.22 unto this we must originally refer it as Samuel does It pleased the Lord to make you his people If yet we inquire further for a reason in God he becomes the God of Shem and his peoples God through Christ This is my well beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.6 So saith the Apostle he hath made us accepted in the Beloved He is the Mediator of the new covenant and as a Mediator he plies it on both sides 1. On Gods part he stipulates and requires He is that one Law-giver He promises All the promises of God in him are yea and in him are Amen 2. Esay 65.16 Esay 42.6 49.8 On mans part he promises Heb. 2.12 Luke 12.8 He restipulates by prayer in his own name In these regards he is called the very covenant it self whence we may note 1. The eminency and excellency of that God with whom we are in covenant 2. The happyness of that people who are in covenant with this God Psa 144.15 So the Psalmist Blessed are that people whose God is the Lord. 3. What the Lord is to all his people he is to every one of them But we must remember that Momento Respice titulum My scope has long been to inquire out Christ yester-day Christ hidden under types and figures Among them as we have found Adam Abel Seth Enoch with all the other Preachers So we shall finde Shem also to be one Of him I have spoken in the history Let us now consider him in his mystery Herein I shall inquire what Shem was what he did what befell him In all which we shall finde Analogies and
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
stars are they who persist in their faith love and obedience when others are wandring stars and sall from their own stedfastnesse for whom is reserved the blacknesse of darknesse for ever 2. In the darknesse of affliction Aurum in furnace intilat August The gold then shines in the Furnace The stars shine most clearly in the coldest night even then when iniquity abounds and the love of many many objectivè when common love when the love towards many waxeth cold 2 Pet. 1.7 All divided judgements love those of their own way and opinion The general love is a degree beyond brotherly love and to be added to it This general love inclines the children of Abram to impart their light and influence unto all Dan. 12.3 They who are wise shall shine as the brightness of the firmament and they that turn many unto Righteousness as the stars for ever and ever But if the children of Abram if the children of Israel be as the sand of the sea Rom. 9.27 barren and unfruitfull the remnant shall be saved So those words ought to be read as I shall shew in their proper place if the Lord will Axiom 5. and 6. And he believed in the Lord and he accounted it unto him for righteousnesse This is locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of Scripture very famous by frequent quotations of it in the New Testament and by many controversies thereupon I shall not trouble you or my self with disputes there have been and are too many already It s evident that these words are to be understood with reference unto the former They contain the two last Axioms of the Text. Axiom 5. Abram believed in the Lord. I shall first open the words and then shew the nature of faith here first spoken of in Scripture The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying true Esay 7.9 certain faithful constant permanent if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 55.3 The word notes a firm perswasion that the words which God spake were most true firm and stable This belief Abram reposeth in the Lord in him who is the very being it self and gives being unto his word 2. As for the nature of faith I shall discribe it no otherwise then the Apostle doth faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the ground or confidence of things hoped for the evidence of things not seen The Scripture proceeding from one and the same Spirit hath that harmony in it self that one place answers to another as in the Glasse Face answers to face so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ground or confidence is the same whereby the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hope expectation staying or waiting Psal 39.7 And now Lord what wait I for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope is in thee So that in it two things are implyed Iob 14.14 with 19.26 and 42.5 1. An expectation or looking abroad for some good hoped for I will wait until my change come that is till I see God in the flesh 2. In the interim a setled firm and unmoveable posture against what ever may oppose or tend to disturbance or disquiet or hinder the possessing of our soules in patience so we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Subsistere not to give way but to withstand the violence of the wild beast So that patience is involved in the nature of faith So the Apostle Heb. 6.12 and 10.35 36 through faith and patience they inherited the promises According to this discription of faith Abram here is said to believe in the Lord that is to hope for and expect the blessed seed the seed of promise and with firmness stedfastness and setledness of mind and heart patiently to wait for it without discouragement from either his own or his wives old age indisposing them by nature to beget and bear a son but relying and resting on the power of God able to effect what he promised according to that Rom. 8.25 If we hope for that we see not then do we with patience wait for it The obiect of Abrams faith is 1. Personall testis God himself the witness 2. Reall Testimonium the testimony of God or the thing testified and witnessed by him that thing which Abram believed 1. The obiect personall or witness whom Abram believed is God himself most fit and worthy to be believed as having all the accomplishments of a most sufficient witness 1. Knowledge of what he testifies 2. Truth and faithfulness in testifying 3. Goodness and vertue whereby he is inclined to witness onely what is the truth 4. Love and bounty to him to whom he witnesseth 5. Power and ability to effect and do what he testifies c. 2. The object reall or thing witnessed by God and propounded to belief is what ever God testifies and witnesses whether it be by information or precept or promise or threatning or what kind so ever else there is of divine testimony what ever word proceeds out of the mouth of God that must be true and so fit and worthy to be believed The thing here witnessed to be believed is the promise of God to Abram that he should have a seed a numerous or innumerable seed a vertuous and heavenly seed This Abram believes and for the effecting of it he believes in the good and gratious God who is true in all his promises and knowes how and is able to perform them The reason why Abram believed the Lord may be considered partly in regard of Gods truth essentiall unto God So that all truth is in him 1 John 5.9 and he is Summa veritas Let God be true and every man a lyer 2. Abrams experience of Gods truth Obs 1. Note here what kind of faith Abrams faith was faith not only in the truth of God but in the power of God God promised a thing extreem hard yea by nature impossible that Abram whose body was now dead and Sarah who was barren and her womb dead they should have a son Yet Abram believed To thee be it spoken O Son of Abram the Lord promises unto thee that which by nature is impossible that unto thee shall a child be born What though thou be dead Abram believed in the truth and power of God The Lord hath said it Esay 9.6 Iohn 11.25 Col. 2.12 13. Rom. 4.16 and the promise is of faith that it may be by grace to the end that the promise may be sure to all the seed We have divers distinctions currant among us that faith is Historicall miraculous temporary and justifying or saveing faith which are true being well understood but Abrams saith is a miraculous faith it inables a man to work wonders Mark 9.23 Phil. 4.13 Unto him that believes all things are possible I am able to do all things 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 through Christ the power of God who inwardly inableth me saith S. Paul How is this possible To God only all things are possible yet the Scripture also saith to him that believes all things are possible Why because this belief in the truth and might of God Rom. 4.17 Gal. 3.1 6. Ephes 1.18 19. Rom. 8.10 11 makes men like unto God himself whom they believe even God who quickneth the dead Christ the son is dead in thee crucified in thee God quickens the dead And by this living faith there is a power in believers to raise up the dead in them Obs 2. Here is faith rightly placed on the due reall and proper object divine truth testified by God and Christ himself when the heart gives assent and credit unto the testimony of God that is the first and essentiall truth and which cannot lie Tit. 1.2 Iohn 3.33 then the soul closes with that and seales to it He that hath received his testimony hath set to his seal that God is true This is the reason why that frequent preface to the prophesies Thus faith the Lord c. ought to be of more credit with us then all the demonstrations in the world Here is saith rightly placed upon the due personall obiect the power and might of God for the effecting of what he promises Iob 30.27 2 Kings 4.16 It 's true there may be pangs and throwes by reason of diffidence and distrust from consideration of our own impotency and weakness O my Lord do not lie unto thy servant saith the Shunamite unto Elisha when he had assured her Thou thy self shall imbrace a son Is there any thing too hard for the Lord 'T is true Idoll Gods Imaginations bring forth nothing but imaginations Esay 66 9. but V. Lat. Numquid ego qui alios parere facio ipse non pariam dicit Dominus shall not I who cause others to bring forth shall not I myself bring forth saith the Lord. Whosoever receives the seed of the word in an honest and good heart Matth. 12.50 shall certainly becom the mother of Christ Obs 3. See then Abrams faith and the faith of Abrams Sons and Daughters is no bare no naked faith but adorned with submission with humility with love with obedience Abrams daughters are clothed with good workes 1 Tim. 2.10 It is no dead faith it hath a form a soul a spirit a life And what are these but good workes Iam. 2.17.20.26 if the Apostle reason right he saith not that good workes are the fruits of faith as commonly they are called For so the tree may live and bear no fruit as in winter but the Apostle seemes to comprehend obedience and good workes in the very nature and essence of faith what else meaneth he when he compares faith without workes to the body without the soul and Abrams faith was made perfect by workes Verse 22.26 and as the body without the Spirit is dead so faith without works is dead also It 's evident therefore that the Apostle understood good workes to be the form soul spirit and life of faith And hence it is that an other Apostle having given a description of faith for examples of it he propounds only those faithfull men who were holy good just Godly and obedient men in their generations For other faith is altogether unprofitable to the chief end salvation What doth it profit if a man say he hath faith Hebr. 11. and have not works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potest fides illa can that faith save him So Beza turns that place well Obs 4. Hence we see who are the true believers who but they who walk in the steps of Abrams faith they who imitate and follow Abrams faith Rom. 4.12 which is in this place expressed Abram believed that God would give him an holy seed that is Christ as S. Paul explaines it This is or ought to be the belief of every one of us of every true and genuine son and daughter of Abram Gal. 3.16 That the Lord will give us the seed even the son that the Lord will raise up Jesus from the dead in us That this is or ought to be the belief of every son and daughter of Abram appeares from the Apostles reasoning upon the words of my Text where having said that it was not written for his that is Rom. 4.18.23 24. for Abrams sake alone c. but for us if we believe in him that raised up Jesus our Lord from the dead c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who raised up Jesus the Lord◠the word is in the Aorist indefinite as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made and yet makes the purging of our sins so he raised up and yet raiseth up the Lord Jesus Hebr. 1.3 And the Lord offereth faith unto all having raised up or rasing Christ from the dead So he hath raised or doth raise up his son from the dead For our better understanding of this ye may be pleased to compare the example of believing Abram the father of the faithfull Acts 17.31 1 Thess 1.10 with any one of us who are his children and believers Rom. 4.18 Abram firmly believed which firm belief of Abrams is handled by the object or Subject the promise of God Abrams is handled by the object or Subject Gods ability to perform it Abrams is handled by the object or the diversity 1. The promise of God according to that which was spoken so shall thy seed be 2. The ability of God what he had promised he was able to perform The diversity 1. With reference to a contrary object himself and his own body which was dead and the deadness of Sarahs womb neither of which he considered 2. With reference to the act of belief not weake but strong not weake in regard of his own body and the deadness of Sarahs womb which he considered not but strong in regard of God The like we may consider in a believer a son of Abram he believes in Gods promise which is the eternall life 1 Iohn 2.25 and 5.11 and this life is in his son 1. John 5.11 This is that life of God from which we are alienated and estranged Ephes 4.18 Rom. 5.8 Gal. 3.1 Tit. 1.2 This life of God hath been crucified and slain dead and buried in us while we were sinners which God that cannot lie hath promised Whosoever believe and hope in God for this life they consider not themselves so impotent and weak that they are not able to think one good thought of themselves and though their heart faint and fail them as is said of Jacob yet God is the strengh of their heart Gen. 45.26 Psal 73.26 Ephes 1.18 19. Mark 9.23 Psal 110.3 They believe in the mighty power of God whereby he raised up Christ from the dead This is the reason that to him that believes all things are possible This is the day of Gods power that
thy God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who searcheth and knoweth the heart and the reins pretend not inability infirmity and weakness Thou hast power to choose if thou be a Believer whether thou wilt walk in dead works or walk with the living God In te est stulte Fool it is in thy power through the preventing guiding and assisting grace of God But so much for answer to this objection Come we now to consider what may be collected from hence for our instruction Hence we learn that 1. The names of Fortune Chance Casualty Accident Hap c. ought not to offend the people of God For since the Scripture it self useth this language and the only wise God condescends in this manner of speech to speak to us why should we be scrupulous or doubtful whether we should so speak yea or not Only that conceit be far from us that we should think any event fortuitous or casual in respect of God but that he foresees and wisely disposeth and ordereth all things which seem fortuitous casual and accidental unto men But more of this anon 2. Hence we may note that the Commandements of God are a way Where by the Commandements of God we understand not only the Decalogue or Ten Commandements but as the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law largely as Psal 19. and often elsewhere for divine doctrine and the revelation of Gods will in his Word And so the Gospel also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way Acts 9.2 and often elsewhere And that 3. Being a Way it hath divers stages parts degrees many sins to be departed from many vertues and graces to be walked in many enemies to be subdued 4. The walking with God in the way of his Commandements in truth and with a perfect heart is the whole business of Gods people and what he requires and expects of them 2 Kings 20.3 Yea this is the whole duty of man Eccles 12.13 Or indeed the whole man as the words import 5. Walking is Motus progressivus a progressive motion a proceeding from grace to grace from vertue to vertue It is Motus continuus not forward and then backward again that 's not one but divers motions Some works there are which being intermitted all that is done is lost And such is our walking in Gods way if interrupted and broken off If the Nazarite make himself unclean by the dead all the dayes that were before shall be lost because his separation was defiled Numb 6.12 And if a traveller in Gods way run well for a time and then pollute himself with dead works all his labour is lost he must begin again 6. It is possible for Gods people so to walk through the grace of God without whom we can do nothing and through whom we can do all things Phil. 4.13 that they may keep his Commandements and do them 7. It s possible also that Gods people may not walk with God in truth and with a perfect heart but that they may diversly contrarily tasually and at all adventures with God 8. There is no antecedent necessity determining us to walk or not to walk with God in the way of his Commandements 9. The Lord takes notice of the frame and disposition of our heart whether we be with him or against him and if with him whether with purpose of heart or by chance only 10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements in this later part of time when so many winds of doctrine blow when so many wayes lie opposite disparate contrary one to other and we see so many walking in these opposite disparate and contrary wayes judging censuring and condemning one another stat incertus qua sit sibi nescit eundum How shall the unexperienced traveller do who sincerely would but knowes not how to hit upon that way wherein he may walk with God This hath been the case of many and possibly may yet be the condition even of some of you It was it seems the doubt which troubled some in the Prophet Jeremies dayes For thus he directs the people Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall finde rest for your souls If the Lord point those in Jeremies dayes to an old way it must be a very old way indeed We must look for it among the paths it seems it is not a broad beaten road that broad way leads to destruction But we inquire for Gods way wherein we may walk with him to life everlasting It s found among the paths it s a narrow way And it seems there are many narrow wayes many affected and chosen strictnesses and strait wayes which are to be found in every divided judgement One or other is strict and religious in his own chosen way But are they not paths narrow paths cut out of the broad way Our search is for Gods old way his old path wherein Enoch is said to have walked with God Gen. 5.22.24 and Noah Gen. 6.9 But yet we finde not what that way was The Lord himself will teach us it Gen. 18.19 It is that which Abraham our father taught his sons to walk in the way of the Lord to do justice and judgement This is that old way wherein Abraham walked with God as himself testifies of him Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my statutes and my lawes All other wayes they are of yesterday But we walk by faith you 'l say And did not Abraham who is the father of the faithful But we walk in love and it s an old Commandement saith S. John And did not Abraham walk in love when he kept the Commandements of God How else could he keep them Exod. 20.6 they that love me and keey my Commandements and faith works by love And by faith and love Abraham walked with God in his statutes kept his Commandements and did them And this is the way we enquired after the first we finde commended to us Gen. 18.19 and the same the last with a blessing annexed unto it Blessed are they that do his Commandements that they may have right to the tree of life and may enter in thorow the gates into the City Revel 22.14 Justly therefore are they hence reproved who walk by chance with God sometimes very hot and zealous and sometimes again as cold as in a feverish and aguish distemper unevenly and inordinately like their pulse Yea quasi aliud agentes as if the service of God and walking with him to all well pleasing were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a business only by the bye O the preposterous heart of man how perverse and untoward is it pursuing vain and transitory things with all eagerness and earnestness neglecting and slighting things lasting and everlasting making those their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their main and principal business these their 〈◊〉
if he were made and had a Devil And can they who are Christs Disciples hope for better measure from the evil world If they have persecuted me saith the Lord they will persecute you if they have kept my saying they will keep yours also John 15.20 Wherefore comfort thy self thou Ethiopian woman married unto Christ by faith and love and cleaving unto him in one spirit betrothed unto him in righteousness and in judgement and in loving kindness and mercies Hos 2.19 What though the Ismaelites and Shimites the hearers only what though the Jewes viz. the Professors that is Jewes outwardly Rom. 2.28 What if the adulterous generation by their partial narrow-brain'd and strait-hearted literal understanding censure and condemn the spiritual birth as adulterous heterodox erroneous because they themselves are such The story of the Ethiopian Noble Woman who brought forth a white childe though her self a Blackmore is well known She was judged an adulteress by the lying generation and her birth spurious and base Yet were there wise men who found the picture of Andromeda in her bed-chamber which she beheld in her conception and brought forth a white childe like unto it Nor do thou doubt but maugre the false judgement of this adulterous generaration there will be wise men who will be able to judge aright of of the spiritual birth and thy spiritual conception of it while thou and we all who are spiritually minded 2 Cor. 3. v. 18. behold as in a glass the glory of the Lord with his open face who is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of men and are translated into the same image from glory to glory even as by the Lord the Spirit 2 Cor. 3.18 The Lord by his Spirit vouchsafe such conception and spiritual birth unto us all And Moses called Oshea the son of Nun Jehoshua Numb 13. v. 16. Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not expressed in the name of Hoshea but he is called Oshea It is true Hierom leaves out the aspiration but his authority is not enough in a matter of such weight For although its bu◠h◠which some say is no letter yet the omission of it obscures the holy text and hides that excellent name which signifies a Saviour and that Saviour who was a principal type of the Lord our Saviour whole name therefore is here changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua that is The Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour as he who lively figured the true Jehoshua who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jehoshua is also called by the LXX and the book of Jehoshua is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Translators having here rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua why do they never turn that name so afterward but Josua surely though the Greek tongue cannot express the middle aspiration in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Greek Poet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet our English tongue can and ought to return it This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words and names This name is a most artificiall compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is the name Jesus Vocabula sunt rerum vehicula words are Vehicles which import and carry things with them By obscuring this glorious name Jehoshua the most significant and lively type of the Lord Jesus is obscured with it The ancient fathers and of later times Osiander and Castellio have written of this name and the composition of it But because according to that true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is his name and his name is himself as Moses gives example Deut. 28.58 That thou mayest fear that glorious and fearful Name The Lord thy God although we ought to esteem the Etymologie no less then divine it is the Energie vertue and power intimated in that Name which is here to be regarded in the change of Hoshea to Jehoshua That is the Divine Nature present with Jehoshua as the Lord promiseth Josh 1.5 I will be with thee I will not leave thee nor forsake thee Which promise or the latter part of it the Apostle enlargeth unto all who bear the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. v. 5. which its hard fully to express by reason of the many negatives I will not leave thee no I will by no means forsake thee In which name and power Jehoshua wrought all his great works lively prefiguring the wonderfull works which the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had doth and afterward should work who is Immanuel God with us Matth. 1.23 who is therefore said to be the son of Nun that is the Eternal God For so Jesus Christ yesterday to day the same also for ever Hebr. 13.8 But to evidence this type the more clearly he is called not only Jehoshua as here and elsewhere but also Jeshua Nehem. 8.17 which differs only in termination from Jesus This name was given Hoshea when he was to enter upon his office of discovering and saving the people from their enemies And the name of Jesus was given to our Lord when he entred upon his temporal dispensation and the reason of his name given by the Angel for he shall save his people from their sins their true enemies Matth. 1.21 Which if it were my business might be further made appear by particular Analogies between those nations and their Kings which Jehoshua subdued and those which the Lord Jesus hath conquered and proceeds to conquer in us which though a work of time yet is it well worth the labour But the work of Jehoshua was not only privative and destructive but also positive and edifying Having redeemed the people out of the hand of their enemies he distributed unto them their respective inheritance Which also is the work of Jesus the Son of of God and his essential Word the Word of his grace which is able to build us up and to give us an inheritance in all the sanctified ones Acts 20.32 Yea the Lord himself is that living principle of light life power and might by whom the people of God perform all their workes which he therefore is said to do in them Esay 26.12 Yea without whom or from whom being separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vine-branches from the stock we can do nothing John 15.5 Nor is it unworthy our observation that whereas the Apostle reckons up De industria studiously and purposely the examples of faithful men as from Abel Enoch Noah Abraham Isaac and Jacob and downward to the Prophets and what exploits they wrought by faith there is no mention at all made of Jehoshua nor is he once named who lead the people into the Holy Land fought so many battles conquered so many nations subdued the land yet is not Jehoshua mentioned by the Apostle in that large Catalogue of Gods Worthies Hebr. 11. The true Jehoshua who is
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
and complain that they have no grace no strength to go on in their spiritual journey the Apostle supposeth that they had strength Gal. 5. v. 7. and therefore he reproves them for not using it Ye did run well saith he who hindred you that ye should not obey the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to hinder but caedo percutio pulso to cut to strike to beat or drive back and so by consequence impedire to hinder as Pagnin turnd it but Arias Montanus corrects it and renders it intercidit We may render it who hath stricken you or driven you back which is proper to the case of the Galatians who were driven back from the Spirit to the flesh from the grace of the Gospel to the works of the Law from their son-ship in Christ to a voluntary bondage under the elements of the world So So that they who pretend they want grace and strength and say they would go on if God would give them grace they lay the whole blame of their negligence and improficiency upon God himself whereas indeed they themselves alone are in the fault 3. But more sharply are they to be reproved who begin well but end ill The Apostle reproved this Apostasie in the Galatians Gal. 3.3 Are ye so foolish that having begun in the Spirit Gal. 3. v. 3. are ye now made perfect in the flesh or rather according to the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so void of spiritual understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which our Translators turn foolish as I shall hereafter shew if the Lord will that having begun in the Spirit ye are now made perfect in the flesh By the flesh is to be understood the carnal commandement as that of circumcision which engageth to keep the whole Law Gal. 5.3 Hebr. 7.16 and 9.10 But we may enlarge this Reproof and extend it unto those who have begun in that spirit whereby we mortifie the deeds of the body Rom. 8.13 and go about to be perfect in the corrupt sinful flesh Such are they who having entred and made good progress in the narrow way of mortification become weary of it and return to their vomit of made holiness which they had cast up with the Dog and reject the true holy things and with the Swine they tread under their feet the precious Pearl Matthew 13.46 and return to their wallowing in the mire of sensuality 2 Pet. 2.22 So the precise ignorant and bloody zeal and the brutish sensual and voluptuous life are accurately distinguished in the vulgar Latin Matth. 7.6 Be we exhorted to begin our journey T is high time with all of us Via longa vita brevis The way is long and we have but a short life allowed us wherein to finish it But Dimidium facti qui bene caepit habet Who well begins he has done half his work It s true the beginnings of every good work are difficult and hard Haec dum incipias gravia sunt dumque ignores ubi cognôris facilia saith the Poet of a less weighty business Wherefore let us break thorow all difficulties and possess the land before us That 's the next exhortation 2. Possess The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie all manner of possession but more properly to possess heir-like that is to inherit which is the proper act of an heir 1. But how can the people of Israel possess heir-like the land of the Amorites The Land is the Lords Levit. 25. He hath spied it out for Israel Ezech. 20.6 who is the Lords first-born Exod. 4.22 Israel is my son my first-born and so the Lords Heir But 2. How can Israel be commanded to possess heir-like that land whereof he hath as yet no possession at all Israel was not yet passed over the river of Arnon which was the border of the Amorites By possessing Israel comes to possess Israel by inheriting comes to inherit The Lords command is so to be understood as he himself speaks Deut. 2. v. 31. v. 31. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again our Translators obscure the Text and render it begin to possess that thou mayest inherit his land The words sound thus Begin inherit that thou mayest inherit his land As we begin so we possess we stay not upon the finishing of the whole work before we possess So far forth as we die unto sin so far forth we live unto God As much as we put off of the old man so much of the new man we put on This is a great encouragement unto all yong travailers in Gods way so far as they have gone 't is all their own So the Lord tels Jehoshuah every place that the sole of your foot shall tread upon that have I given unto you Jos 1.3 So Israel takes possession For Abraham heir of the world was called to Gods foot Esay 41.2 and so God gave him possession And no otherwise can the children of Abraham hope to inherit the land then by walking in the steps of A. brahams faith and obedience Rom. 4.12 13. And they must fight for all they shall possess So it followes 3. Contend with him in battle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turnd Contend properly signifies Miscemini be ye mingled so Arias Montanus turns it and Ainsworth Medle with him Yea and our Translators so render the same word v. 5. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medle not with them how ever their mindes changed in turning the same word here To mingle is to make a medley The word also signifies to ruminate or chew the cud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Battle were better turnd War For how ever the word signifie both yet war and battle differ as Bellum and Praelium bellum war imports hostility and hostile disaffection of enemies one against another although there may be truces and cessations à praelio from actual battle and fighting but the war lasts while the hostility and enmity lasts and till a peace be made or one of the parties destroyed And such was the hostility between the Greeks and Trojans the Romans and Carthaginians and such was the war between Israel and the Amalekites Exod. 17.16 and between Israel and Sihon and the Amorites here The reason of this war 1. It s Gods cause He puts the enmity between the Woman and the Serpent and their respective seeds Gen. 3. 2. Our right God hath given Sihon the Amorite King of Heshbon and his land into our hand and power 3. There is necessity of such a meanes for the recovery of our right 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread or what is eaten Which imports to us that war is an eater a waster a consumer and that on both sides The sword devours or eats one as well as another 1 Sam. 11.25 even
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk