Mount Sinai but he quotes them out of Deut. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles and comes out of Mount Sion and brings with it strength and power And such is this in the Text. Besides since the nature of this Commandement is such that without it eternal life cannot be obtained surely our God would not have prescribed this precept to be done in this life if it had been to be reserved for another life Now that this precept is of that importance that without it the eternal life cannot be obtained and that by observing it the eternal life may be obtained appears by what our Lord saith Luke 10.25 when the Lawyer asked him What shall I do inherit eternal life our Saviour having asked him what is written in the Law c And the Lawyer returned answer out of Deut. 6.5 Thou shalt love the Lord thy God with all thy heart c. Our Saviour then answers to this question ver 28. This do and thou shalt live Now Beloved consider advisedly It concernes every soul which hopes and desires the eternal life If this be a necessary condition for the obtaining of eternal life surely if eternal life be possible to be obtained it must also be possible to perform the condition whereby it may be obtained which is to love the Lord our God with all our heart c. If otherwise the means be impossible the end also must be impossible whereby that end should be obtained it s all one to say Thou shalt not inherit eternal life The rule is well known Conditio impossibilis aequipollet negativae An impossible condition is all one with a negative But that we may be the more excited hereunto ye may be pleased to consider what a mans heart is carried unto in this world what objects or what in any object drawes his love most For the heart soul and minde are so swayed and carried by love as the body is by the weight of it Amor meus pondus animae meae saith S. Augustin And as the weight of the body inclines it to the place proper and most convenient for it so love swayes and inclines the whole man to that which is as it were the proper place and centre wherein it rests Now what objects most incline the love of the natural man or what most of all does the love of the natural man incline him unto The Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty or Comeliness most takes our fansie and wins our heart And the Wiseman confirmes it when he saith the man loves nothing better Eccles 36.22 Why a man loves that which is fair and beautiful is a blinde mans question 2. A second object lovely or the Formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be loved So that if one discerned love in another toward him he must be inclined to love him again as naturally as the stone is swayed and moved towards the centre Whence it is a good rule and would God we all observed it Ut ameris amabilis esto that thou mayest be beloved as every one would be be loving amiable lovely and courteous and thou shalt win upon his love whom thou lovest 3. A third Formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty beneficence doing good Manifestatio dilectionis est exhibitio operis This is loving in the deed saith S. John Now Beloved all these are eminently in God as in their root their spring their centre 1. All beauty and comeliness it is in him most eminently He is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own desormity compared with Gods beauty From his beauty what ever is beautiful in any kinde receives its beauty And to love this most beautiful object renders him that loves it like unto it otherwise then it is among the creatures For a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed But he who loves the Lord with all his heart c. He becomes like unto him 1 John 3.2 Amor transform at amantem in rem amatam Hence it is that Moses his face shined And they who beheld Stephen saw his face like the face of an Angel This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image c. 2 Cor. 3.18 What they falsly said of Helena that she was so fair that she was worth all that ten years war undertaken for her sake is most true of the beauty in God its worth all our labour all our warring all our mortification for his sake Romans 8.36 The second object is to be beloved and this is eminent also in God He prevents us with his love 1 John 4.10 He so loved the world c. John 3. So without bounds or limits so without example See how he loved him John 11. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty and liberality All we are all we have yea all the whole Creation and every creature is as streams from his Fountain as beams from his light as beauty from his beauty Should we begin to speak of his bounty and goodness and beneficence where and when should we make an end So that if the eyes of our understanding were opened how could we be but ravished with the love of our God Ut se habet simpliciter ad simpliciter ita magis ad magis maximè ad maximè if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he be worthy of love who is good as the Philosopher could say then most amiable and lovely is he who is the best Amor meus pondus animae meae My love is the weight of my soul saith S. Augustine Whence is it that all and every creature inclines to the proper place the Fowles unto the Air the Fishes unto the Sea the Stone to the centre is it not that these are their rest Tell me who ever thou art in what creature hast thou ever found a true solid and lasting rest I believe that we have found that Nihil aequè gratum est adeptis quà m concupiscentibus there is no creature so amiable in the enjoying as in the desire of it Let me appeal to the experience of the Amaretto whether he soon lothe not that which he most loved The example of Amnon 2 Sam. 13. is of large extent ver 2. He was so vexed that he fell sick for his sister Tamar and waxed lean from day to day When he had enjoyed her he hated her exceedingly so that the hatred wherewith he hated her was greater then the love wherewith he had loved her
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great mercy And the sons of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful ones which yet our Translators often turn Saints O love the Lord Psal 31. v. 23. all ye his Saints Here and elsewhere our Translation hath Saints whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies mercifull men and the word Saints hath a more proper Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it The like mis-translation we meet with 2 Chro. 6.41 Let thy Saints rejoyce in goodness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful So Psal 16.10 and 37.28 and 43.1 So the same word is rendred godly Psalm 4.3 and 12.1 and 30.4 and 32.6 beside other places What should be the reason of this I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works but have imagined a godliness and holiness without either Whereas we are commanded by the Lord not only to be holy as he is holy but also to be merciful as our heavenly Father is merciful Yea the same men will not scruple the naming of some men Saints and holy ones especially of their own party even while they are yet only in agone fighting the good fight of faith yet will they not allow the most eminent sons of God the same title no not after they have fought the good fight and finished their course but think it superstition at least to call the Evangelists and Apostles S. Matthew S. Mark S. Luke S. John S. Peter S. Paul c. What an injury is this to the spirits of righteous men when they have attained unto the most eminent degree of Sanctity even to perfection Hebr. 12.23 not then to afford them the name of Saints but dishonourably to degrade them Hereby they may justly be reproved who plead for their spots and staines and alleage for themselves that they must be defiled with them while they live here but when then shall they be cleansed from them cleansed they must be For nothing that defileth must enter the holy City Revel 21.17 They say they shall be purified at the end of this life yea when they can sin no more then they shall be cleansed from their spots What Scripture can they alleage for this Sure I am there 's none in the whole Word of God Besides they attribute more to their own natural death then they do to the death of Christ and our conformity thereunto For the Scripture saith Rom. 8.13 If ye by the Spirit shall mortifie the deeds of the body ye shall live But where read we of any purging by the natural death at the end of this life If therefore the spots cannot be washed out in this life nor at the end of this life it must then follow that there must be a time after this life before we enter into the holy City when these spots shall be washed out And when and where must that be but in Purgatory Mark now beloved whither this unclean doctrine of necessity leads the Authors of it They who are great enemies to Popery are by this their tenent the greatest Patrons of Purgatory But the reliques of sin they say must remain yea and God will have them to remain in us to abase us and humble us lest we should be proud Where I wonder have these men learned this secret will of God For sure I am it is not revealed in the whole written Word of God Nor indeed is it reasonable so to speak As if God would have us to be disobedient lest we should be disobedient As if he would not that we should be without spot lest we should be spotted Doubtless these men fear most where no fear is and they are altogether fearless where the most fear is They fear to be without spot lest they should be proud whereas if they be without spot how can they be proud They fear not the reliques of sin which the Scripture saith are most to be feared For a little leaven leavens the whole lump Gal. 5.9 And he who keeps the whole Law and offends in one point is guilty of all Jam. 2.10 O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many be defiled Heb. 12.15 He that neglects small things shall fall by little and little Ecclus 19.1 And for whom do these men plead for the Lord or for Baal their own ruling lusts for the most holy God or for the unclean Devil for Christ or Belial Let Baal plead for himself But they implead others who would willingly wash out their spots with the water of the Word Ephes 5. as Hereticks men of corrupt and erroneous judgements dangerous men Dangerous indeed but to whom to the Devil and his kingdom which they uphold And he stirs these men up out of hatred to the pure spotless Bride of Christ whom he pursues into the Wilderness and casts a flood of reproaches after her Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe whom therefore the most condemned to death before her cause was heard But the Physitians knowing the womans piety and chastity began to enquire and making search in her bed-chamber they found the picture of Andromeda a fair white woman Whereupon they judged that since Phantasia habet opera realia the phansie hath real effects this woman in her conception looked upon that picture which thereby might form and bring forth a white childe The Spouse of Christ black but comely Cant. 1.5 is accused as an Harlot she labours and is in travaill bringing forth a pure and spotless birth And rash judges of evill thoughts like Judah pronounce sentence against her and say let her be burned for an Harlot for an Heritick But judge now righteous judgment ye Physitians of souls whether it be possible yea or no that the chast and holy Spouse of Christ may bring forth a white child a pure and holy life St. Paul hath determined this controversy long a go 2 Cor. 3. He speakes of himself together with the holy Church we all beholding as in a glass the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his that is Christs open face in opposition to Moses 2 Cor. 3. v. 18. with his face covered ver 13. we are transformed into the same image from glory unto glory Yea Christ himself gives approbation to the beauty and purity of his Spouse thou art fair my love thou art fair Cant. 4.1 Yea ver 7. Thou art all fair my love no spot in thee And are not they Gods sons who have their spots Alas what then shall become of me Hath not Christ so loved his Church that he hath given himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it unto
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
may be added unto thee Esay 54 1 2 3. and 60. and 61. and 62. And let all others know that God seeks for such and that upon such is his blessing and from such ariseth his glory and such an Israel of God it is for which Moses here prayes And such are they for whom he prayes who is like unto Moses Acts 3.22 even the Christ of God John 17.6 20 21. they are the pure in heart such as are without guile they are saved from their sins Gal. 6. v. 16. and are conformable unto the will of God On such an Israel the Apostle also prayes for a blessing as Christ himself did as Moses here doth As many as walk or whosoever shall walk orderly according to this rule the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be upon them and mercy and upon the Israel of God! Gal. 6.16 Judge righteously between every man and his brother and the stranger that is with him Deut. 1. v. 16 17. Ye shall not respect persons in judgement Moses in these words gives two precepts to the Judges 1. Affirmative 2. Negative The Affirmative judge righteousness between a man and his brother and his stranger For the word they turn righteously is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness which might be rendred righteously There is a broad difference between these two For to judge righteously qualifies the Judge but to judge righteousness notes the object or matter judged which is here commanded and elsewhere we read the like as Deut. 16.20 Zach. 8.16 Psal 58.1 Psal 58. v. 1. Where yet our Translators have turnd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightly for uprightness So the Chald. Paraphrast here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge truth integrity or uprightness And the Vulg. Latin Quod justum est judicate judge ye what is just And thus Moses here gives precepts concerning the object which ought to be just And the like precept concerning the object we have Zach. 8.16 Zach. 8. v. 16. Execute the judgement of truth and peace in your gates Where the Hebrew is acknowledged in the margent to be judge truth and the judgement of peace Elsewhere the person judging or otherwise acting is qualified Psal 112. v. 5. as Psal 112.5 The good man guides his affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judgement Moses puts both together Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty there 's both real and personal object and lawes concerning both then followes the law qualifying the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justitia LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness shalt thou judge thy neighbour Nor was this distinction unknown to the Philosopher who puts difference between doing what is just and doing the same justly to which is required that he who so doth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he know what he doth that he do it out of election or choice and that he be habitually and immutably radicated and confirmed in so doing What the Translators turn the stranger that is with him is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his stranger For howsoever Psal 41.9 that which we read he that eateth my bread is in the parallel Scripture John 13.18 He that eateth bread with me so that my bread and with me and his stranger the stranger with him should be all one as Ainsworth observeth yet here seems not to be the same reason For in the Scripture before us a brother and his Proselyte or stranger are as Actor and Reus whereof one by the law of Relation is and may be said to be the others And thus Solomon couples them Prov. 18.17 He that is first in his own cause seemeth just but his neighbour cometh and searcheth him where the neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his adversary and both are the Actor and Reus the Plaintiff and Defendant and the one of them is said to be the others 2. As for the negative precept Ye shall not respect persons in judgement the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non agnoscetis facies in judicio ye shall not acknowledge faces in judgment which accordingly the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a prohibition of very large extent and whether the Hebrew phrase speak not more home to the business and make it more plain then that whereby we express it viz. to respect persons I leave it to the consideration of the judicious Reader For therefore the wise Heathen intending the same thing have represented their Judges pictured without eyes as the Thebans without eyes and ears as the Lacedemonians and the Athenien Judges being about to pronounce sentence withdrew themselves and retyred into some dark room All which imported that exact care in the Judges that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus Plaintiff or Defendant and so might exclude all things what ever were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not appertaining to the business in question The Psalmist found and blamed this kinde of unjustice in the publick judicatories Psal 82. v. 2. Psal 82.2 How long will ye judge iniquity and accept the faces of the wicked And S. James found the like fault in the Christian Assemblies James 2.1 My brethren have not the faith of our Lord Jesus Christ of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respects of persons or face For if there come into your Assembly a man having a gold Ring in gay apparel James 2. v. 1. 4. and there come in also a poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye look upon him that weareth the gay clothing and say unto him sit thou here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well or conveniently and say to the poor man stand thou here or sit here under my footstool And are ye not partial in your selves and are ye not become judges of evil thoughts or rather evil reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is not the same partiality and acknowledgement of faces propagated from age to age even down to our times and practised at this day in our Assemblies when men without regard had unto the faith in our Lord Jesus Christ of glory look up and down their Congregations for men with gold Rings and Plush Jackets and set them in convenient places because such as these may prove good customers and buy off their commodities As for others in vile rayment how ever faithful and obedient let them sit or stand it matters not where there 's no gain to be hoped for from them Are not men at this day thus partial are they not judges of these evil reasonings Do not men thus endeavour to serve God and Mammon This is an acknowledgement of faces and that unexcusable But whether out of this consideration all incivility and neglect of persons Magistrates men of
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉