but of an hard and impenitent heart Rom. 2.5 like the sand on the Sea-shore and as the Dust Gen. 13.16 minding earthly things Phil. 3.19 The later part of Gods promise unto Abraham was fulfilled in the people to whom Moses here speaks as he affirms v. 10. The Lord your God hath multiplyed you and behold ye are this day as the stars of heaven for multitude Howbeit this accomplishment was only figurative and it self was to be yet fulfilled in the true Israel And therefore Moses prayes thus The Lord God of your fathers adde beside or over and above you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were you or like unto you or such as you a thousand such as you are that is true Israelites such as you represent in type And thus many both antient and later Translators understand the words and commend them to us in this sense The LXX thus The Lord God of your fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat vobis not as the Latin Translators there turn it Ut sitis that ye may be but ut estis as ye are The Samaritan version The Lord God of your fathers adde over and above you as ye are So the Arabic such as ye are To the same purpose the Tigurin Bible and Vatablus Addat super vos sicut estis that is Hebr. Vt tales quales estis that such they may be as ye are So the Spanish Bible so Piscator and Pagnin Howbeit Arias Montanus though often very judiciously he render by the Participle what Pagnin turns by the Verb yet both of them agree to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat the Lord adde which is better here turnd by the Participle and not harsh in English The Lord God of your fathers be adding unto you such as ye are So that hereby is imported Gods continued act of adding unto his Church and people such as they are Which is very reasonable For 1. Such is the vertuous inclination of holy love in every pious soul that it moveth and disposeth every one to his like so that good men soon finde out one another 2. The Divine Wisdom goeth about seeking such as are worthy of her and sheweth her self favourable unto them in the wayes and meâ—tâ—th them in every thought Wisd 6.16 according to what our Lord saith of the Father John 4. v. 23. Acts 2. v. 40.47 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he seeketh such worshipping him and such he brings unto the Son and is daily adding such unto his Church according to what S. Luke saith Acts 2.47 that God added unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who being obedient unto the exhortation v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save your selves or be ye saved saved themselves from the crooked or untoward generation such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such saved ones God added unto the Church daily 3. Herein consists much of Gods blessing upon his people that addition of such as they themselves are is made unto them Which the Psalmist proves Psal 115.13 14. He will blesse them that fear the Lord the small with the great Wherein that followes Psal 115. v. 13 14. the Lord will be adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above you above you and above your children 4. From such addition or from addition of such results the glory of God So the Prophet Esay 26.15 Esay 26. v. 15. Thou hast added to the nation then followes thou art glorified viz. in regard of his faithfulness in that he makes good his promised blessing So that under the figure of Israel here mentioned and the increase of them and addition unto them Moses prayes for the Israel of God such as are pure in heart unto whom in special manner God is gratious as Asaph saith God is good unto Israel and then he explains what Israel that is and adds to the pure in heart Psal 73.1 The like distinction our Lord intimates John 1.47 John 1. v. 47. speaking of Nathanael Behold faith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Israelite indeed or truly in whom there is no guile For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritas the truth is opposed to types and figures very often in Scripture Dan. 7.16.19 and 11.2 John 6.32 and 15.1 Hebr. 8.2 and 19.24 This is Israel indeed and truly And such is the Israel which God respects and saves and according to which he is said to be the God of Israel And therefore when the Apostle had spoken the wisdom of God among the perfect and had declared the secrets of the divine dispensation and shewen in what manner and order God declares his wrath on the vessels of wrath and the riches of his glory on the vessels of mercy and had now taught that every one who is a vessel of wrath he becomes such because through his hardness and impenitent heart he treasures up wrath against the day of wrath but the vessels of mercy are such as have cleansed themselves from these and have prepared themselves unto every good work Rom. 9.27 He confirmes this doctrine by the authority of the Prophet Esay 10.22 If the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of Israel be as the sand of the Sea a remnant shall be saved They who are not to be saved are as the sand of the Sea they who shall be saved are as the Stars of heaven For the speech contains both parts of the promise made to Abraham Gen. 15. saith one of the pious Antients Howbeit I cannot but note a mistake of the Translators in the place named Esay 10. v. 22. Rom. 9. v. 27. Esay 10.22 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though and in Rom. 9.27 they so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which in both places of Scripture are conditionals not discretives and are to be turnd by Si if not though And as God could adde no other then such unto his Israel so neither could Moses pray for any other than such to be added unto Gods Israel For if the sons of Israel be as the sand of the Sea an hard hearted fruitless and unprofitable people if an earthly minded people how ever numerous yea innumerable nor can God bless such nor adde them to the Church of Christ nor can Moses or any other true servant of God pray for the addition of such It is the advice of the Wise man Desire not a multitude of unprofitable children neither delight in ungodly sons Though they multiply rejoyce not in them except the fear of God be with them Trust not thou in their life neither respect their multitude For one that is just is better then a thousand c. Which he proves by many examples of Gods judgements on the increase of sinful men whom God pitied not nor spared the six hundred thousand footmen who were gathered together in the hardness of their hearts Ecclus 16.1 10. Consider this O thou Israel of God! and endeavour to assimilate and make others like unto thy self that they
glory be turned into shame that she may be made to know her self that she was born to be a servant and to perform the drudgery about the letter and serviceable word of the Lord. And therefore Moses who was learned in all the wisdom of the Egyptians Acts 7.22 he was a servant in Gods house Hebr. 3. And S. Paul a very learned man in Arts and Languages as appears in all his Epistles was a servant of God in the Gospel of his Son and the Lord found use for both kinds of learning in his Church and both may be taught as serviceable unto these same words 1. Observe with how great caution how warily Moses commends the Commandements of God unto Israel to be conveyed unto their sons they must be these same words Moses no doubt foresaw that there would be a generation who should afterward teach for doctrines the commandements of men as the Pharisees and Scribes laid aside the Commandement of God and held the tradition of men Mark 7.8 That if they own'd the Law yet so as to pick and choose among the Ten Commandements of God take some one and reject all the rest As in the dayes of Christs flesh yea and at this day great account is made of the Sabbath as if it were indeed the onely Commandement of God and that extreamly misunderstood and all the rest are neglected And will not our Lord call us to a reckoning for all these same words and say like what he spake of the Lepers were there not ten words ten cleansing healing saving words given but where are the other nine 2. Take notice hence that Moses speaks not this to Eleazar or any other teaching Priest only though that was their duty also but to Israel v. 3. Hear O Israel and again v. 4. Hear O Israel Moses speaks this to thee and me to every one who hath these same words in his heart and hath others under his care who ought to be as his sons S. Paul wrote not to the Priests but indifferently to all in like condition with those to whom he saith Hebr. 5.12 For the time ye ought to be Teachers c. Nor were they Priests only to whom he orders Timothy to convey these same words 2 Tim. 2. v. 2. 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things or words which thou hast heard of me by many witnesses these commit thou to faithful men who shall be able to teach others also 3. Gods truths are not so committed to any person or generation and age of men as to rest there there must be a conveyance of them unto others who ought Vitae lampada tradere to hand the Lamp of life from age to age Deut. 4.9 and 11.19 4. It is not enough that these same words be in or upon our heart unless they be there as a form of words whereby and out of which we may instruct others 5. How stupid how dull we are in receiving these same words Israel must sharpen and whet them often and often inculcat them iterate and repeat them again and again yet hardly do we receive them Such improficients the Apostle met withal Hebr. 5.11 12. 6. Though the sons of Israel be dull fungantur vice cotis and are as a Whetstone yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them 7. Take notice how qualified he ought to be to whom the only wise God gives licence and authority to teach the sons of men He must have these same words of God written in his heart as a living form and Idea or exemplary cause and principle according to which he must speak Jer. 23.28 Jer. 23. v. 28. The Prophet with whom a dream is let him tell his dream and with whom is my word let him speak my word faithfully or rather the truth of my word what is the chaff with the Wheat saith the Lord. The Lord would that the truth and spirit of his Word be spoken as for the Letter only without the spirit and truth it is but as the chaff Now my words saith our Lord are spirit and they are life John 6.63 and what is the chaff to the wheat what is the letter to the spirit And the Lord himself is that word and that spirit and that life and unless he be in the heart and speaks these same words there what authority hath any man to speak these same words what else means the Apostle Gal. 1.15 when God was pleased separating me from my mothers womb and calling me by his grace Gal. 1. v. 15. to reveal his Son in me that I might preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of him to the Gentiles Gal. 1.15 the Son must first be revealed in the Preacher before he can preach the Son or whet these same words upon his sons 8. These same words are a form patern and example according to which the thoughts are inwardly molded and made up outwardly into words and so conveyed unto men But whereas a form is either good or evil as the Rabbins say that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or evil frame of the heart which may be understood as well of the minde and thoughts as of the concupiscence unto which many restrain it According to which our Lord saith that a good man out of the good treasure of his heart bringeth forth good things and the evil man out of the evil treasure of his heart bringeth forth evil things Of the former of these David speaks 1 Chron. 29.18 where when the people had offered willingly to the Lord David prayes Keep for ever saith he in the frame or form which ours turn imagination of the thoughts of the heart of thy people The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas the heart of the people was willing and joyful in offering to the Lord David prayes not for a floting and unsetled imagination but for a constant permanent and setled form to be imprinted on their heart Such is that form of doctrine 2 Tim. 1. v. 13. Rom. 6.17 that form of sound or rather healing words 2 Tim. 1.13 9. If Israel must teach his sons then must the sons of Israel learn these same words This necessarily followes according to the Law of relation 1. They are much to blame who when their fathers whet these same words upon their sons they oppose their hard their stony hearts unto them they say really and in their life and practise unto God Depart from us for we desire not the knowledge of thy wayes Job 21.14 2. How justly may this reprove parents and those whoare in place o◠parents who whet not inculcate not these same words upon their sons I doubt not to say it that some men take more pains and care to teach a Colty to pace or amble then they do to instruct their sons to walk in the way of Gods Commandements What enemies are they to the Church of God and to
worst The best Cauda jubetur adoleri Deo saith S. Gregory ut omne bonum quod incipimus etiam perseverantiae fine impleamus that what ever good we begin we may also fulfil with the end of perseverance The rump or tail of the Ram hath a special name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse which is due to the Prophet who perseveres in speaking lies Esay 9.15 The inward part that is the heart as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also the minde and so what Hebr. 8.10 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde that Jer. 31.33 is the inward part which may be good or evil for the good man out of the good treasure of his heart bringeth forth that which is good the evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6.45 And the like may be said of all the rest Who puts all these in the Priests hand who else but the great God as was shewen before He puts in the mans power to do good or to do evil Take notice from hence what the Wiseman saith Ecclus 15.14 God himself made man from the beginning and left him in the hand of his counsel the good and evil is put into thy power if thou wilt to keep the Commandements of God and to perform acceptable faithfulness He hath set fire and water before thee Stretch forth thine hand to whether thou wilt Before man is life and death and whether him liketh shall be given him This however Apocryphal hath prime Canonical Scripture to confirm it with a witness I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life that thou and thy seed may live that thou mayest love the Lord thy God and mayest obey his voice c. Deut. 30.15.19 20. And I beseech you take notice how the Angel in Esdras interprets that place having spoken of this argument with the Angel 2 Esdr 7.1 58. then ver 59. the Angel saith This is the life whereof Moses spake unto the people while he lived saying choose thee life that thou mayest live God puts the good in special into our hand Thus to fill the hand is to give possession of the heavenly goods whereof God hath made Christ the high Priest Hebr. 9.11 and put all things into his hand and he makes his believers such when he gives them an earnest of the holy Land As when possession is given a clod of the land is given into his hand who takes possession of it Acts 20.32 Ephes 1.14 Note from hence who is the great high Priest of our profession who else but the Son of God John 3.35 The Father loved the Son and hath given all things into his hand his right hand is full of righteousness Psal 48.10 Here is the accomplishment of all the typical Priests in Christ For what was meant by the first-born Priests but Christ the first-born of every creature What was Aarons Priesthood or Melchisec's and the execution of their respective offices in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof he was the true Aaron the Mountain of knowledge the Teaching Priest who teacheth like him The true Melchisedec Heb. 7.1.2 3. The true Eleazar Gods helper the true Abiathar that excellent Father Esay 9.6 Pater futuri seculi the Father of the after-world as Hierom turns it the everlasting Father Sadoc the righteous one Jehoshuah the Lord the Saviour the son of Jehosadac the righteous Lord Zach. 6.11 Such an high Priest becomes us to have Observe whence the true believers obtain their office of a royal Priesthood unto God Revel 1.6 Here is no man named neither Moses nor Aaron who fils the hand of the Priests it is the Lord alone who makes Priests Hence also we learn what manner of men the Evangelical Priests ought to be Clean-handed men Man us habere consummatns as one of the Ancients speaks to have perfect hands Hear what Philo Judaeus speaks to this purpose God requires of a Priest first of all a good minde holy and exercised in piety then a life adorned with good works that when he layes his hands on any he may say with a free conscience Those hands are neither corrupted with bribes nor polluted with innocent blood they have done hurt injury wounds violence to no man they have not been instruments unto any dishonest thing but have been imployed in things honest and profitable such as are approved by just honest and wise men So he 2. Axiom Wherefore was the Priests hand filled To minister in the Priests office That 's the end of his consecration And it is in the Hebrew in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators express by so many the LXX render it by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castellio succinctly turns all the words thus Quorum manûs ipse Sacredotio sacravit whose hands he hallowed for the Priesthood 1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood Who but they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect or consecrated so the Apostle renders that phrase whofe hand is filled and so the LXX express it who stand complete in all the will of God And having done their own work are ready to offer something up for others as prayers intercessions giving of thanks c. Such were they who stood idle in the market place They had done their own work For shall wee think they were a company of Circumforanei a sort of lazy fellons such as are often in our markets Our Lard entertaines no such into his service 2. Hence it appears that no man taketh this honour to himself Hebr. 5. That is that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord. This justly reproves those who do involare violently take unto themselves the Priesthood who assume and arrogate that office to themselves by their own private that is no â—â—â—â—ority under pretence of gifted men who boast of a false gift whereas indeed God hath not filled their hand with any such gift but they have gotten it by a kinde of Legier de main they have taken it to themselves by Brachygraphy or Short-hand and so by a competent measure of boldness intrude into the Priests office and into the things which they have not seen vainly puft up by their fleshly minde Col. 2. Nor yet do I here confine the gifts of God unto mans approbation or ordination Surely the Lord may fill whose hand he will speak by whom he will as he is said to speak not only by the mouth as Acts 1.16 3.18 but also by the hand of his Prophets as by the hand of Moses Numb 4.37 by the hand of Abijah 2 Chron. 10.15 and many the
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
as he who is greater then all and indeed our true Master yet was minister of all so should he who is the greatest among his brethren be as their minister Whence we may reason convictively that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren then surely he supposeth they are not equal 2. Hence also appears the spiritual excellency of the eighth day which is the true Lords day when the Lord God omnipotent reigneth and his Kingdom is come unto us in righteousness peace and joy in the holy Ghost For so we shall finde that in this number these are comprehended The number eight is a full number and called by the Pythagoreans the number of justice and righteousness because as it is compounded so it is also resolved into numbers Paritèr pares equal parts and particles of those parts Whence Georgius Venetus observes That they who were saved from the flood were Eight which according to the number of Justice implyes that all who shall be saved must be just men righteous men Yea that Noah for this reason is said to be a just man in his generation Gen. 6.9 Yea he himself is said to be the eighth Preacher of righteousness 2 Pet. 2.5 which is true without that absurd suppliment of person as I have heretofore shewen 2. In this mystical number also of eight the peace is represented when by Circumcision performed on the eighth day Gen. 17. the body of sin in the flesh which lusted against the Spirit Gal. 5.17 is put off Col. 2.11 and we now worship God in the spirit Phil. 3.3 when all jarring dis-harmony all differences between our God and us are silenced and taken away by Christs mediation as the binding cord and we hear nothing but the most harmonical diapason Wherein two things are considerable 1. A Return to the same Tone from whence we departed 2. Though it be not altogether of the same Key yet great agreement great peace there is an union identity and sameness The only difference between them is The one is lower the other is higher These are discernable even to every ear though the learned Musitian can best judge of these things But what is this to us When man thus imitates his God thus returns unto him then as the first day of the Feast of Tabernacles is holy so is the eighth and last also Levit. 23.35 36. When as it was in the beginning so it is now When the one extreme is God the other Man most like unto God and both make a most harmonical and peaceable Diapason There 's but one minde in both 1 Cor. 2.16 One heart in both David according to Gods heart In both one will Gods will done in earth as it is done in heaven O most perfect peace 3. From this righteousness and peace cannot but Echo and resound answerable joy joy in the holy Ghost How can it be otherwise For when the Lord hath circumcised the heart Deut. 30.6 with the circumcision of the spirit on the eighth day the day of the spirit of love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cleansed and purged it round about according to the LXX and taken away the foolishness of it so the Chald. Paraph. expresseth it so that the man now loves the Lord his God with all his heart and with all his soul when now the mans love is fixed upon what is most lovely even the Christ of God in his Tabernacle the desire of all nations Hag. 2.7 When the man delights in what is most lovely most desireable and most delightful then the desire coming is a tree of life Prov. 13.12 Such joy must then be in great measure proportionable to him in whom we rejoyce and so in a sort unmeasurable and infinite such is the joy in the spiritual feast of Tabernacles when the Lord takes up his Tabernacle with us and dwels with us and we with him Revel 21.3 Such as when Nehemiah even the consolation of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Comforter as his name imports keeps the feast of Tabernacles it must needs be joy great joy exceeding great joy Nehem. 8.17 As we may reason from what S. Peter writes to the believers in Christ Whom having not seen ye love in whom though now ye see him not yet believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoyce 1 Pet. 1. v. 8. or leap and dance with joy unspeakable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorificata glorified joy Such is that which ariseth not from the knowledge of Christ according to the flesh for though we have known Christ according to the flesh yet now we know him so no more for we walk by faith and not by sight by faith in the might and power of God according to which our Lord saith Blessed are they who having not seen yet are believing Joh. 20. v. 29. John 20.29 Who can duely esteem this faith and love but he who can experimentally say My Beloved is mine and I am his Cant. 2.16 The excellency of the holy assembly and restraint on the eighth day may justly reprove both the assemblies and restraints of known wicked men and of seeming holy ones for there are of both sorts The Prophet tells us of an assembly of treacherous men Jer. 9.2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as restrained themselves from what was good Jer. 9. v. 2. 8. and were in the bond of iniquity He describes them verse 3. They cause their tongue their bow to shoot a lie and have not strengthened themselves for truth in the earth For they proceed from evil to evil and have not known me saith the Lord. And the Prophet gives warning of such Take ye heed every one of his friend and trust ye not in any brother for every brother will not be Israel prevailing with God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will utterly supplant will imitate Jacob in deceiving his brother and every companion will walk deceitfully They will use deceit every one against his neighbour they will not speak the truth they have taught their tongue to speak a lie They have laboured or wearied themselves to commit iniquity Whereupon the Lord tells Jeremy Thine habitation is in the midst of deceit wherefore I am melting them and I will try them saith the Lord. For what shall I do for the Daughter of my people As if the Lord should say they are indeed thus wicked an assembly of treacherous men but some good men there are among them as some gold among much dross wherefore I will melt them and try them Their tongue is an arrow shot out it speaketh deceit One speaketh peace with his neighbour with his mouth but in the midst of him or in his heart he laieth his wait These sins the Prophet found and reproved at Jerusalem and so did David before him Psal 5.5 He had found a like assembly of treacherous men like those before the confusion of tongues Gen. 11. of whom the
dishonoured into the Margent because it made not for their purpose I shall name but one instance more of this kinde Rom. 6.17 which they turn Ye have obeyed that form of doctrine which was delivered unto you The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The translation of these words is evidently contrary to the Greek Text as it is clear by their own marginal acknowledgement For the Greek words are thus rendred in the Margent whereto ye were delivered and as contrary to the scope and drift of the Apostle in those words For was that form of doctrine delivered unto them that they might mold and fashion it according to their own conceiving as our Translators too often have done or were the Romans and we all delivered unto that form of doctrine that we might be molded and fashioned and made conformable thereunto as the Apostle here expresly teacheth Wherefore having observed many such mis-translations byassing the holy Text and making it to serve the Translators Mistress their Diana their ruling opinions as to the same end the last Low Dutch translation how ever cryed up it very much wrests the holy Scripture upon examination as judicious and pious men affirm I thought it therefore a business well worthy my pains and best skill and more time then I am likely to have in this world to endeavour to the utmost the vindicating of the holy Scripture from false translation and mis-interpretation whether grounded thereupon or upon true translations and conforming it unto the Original tongues wherein it was first dictated by the holy Spirit of God and spoken and written by the Penmen of the same Spirit A work I freely and ingenuously acknowledge very much above my ability and such as requires the labours of the most Pious and Learned men howbeit I was long pressed in my spirit nor indeed could I have rest until I had atempted something herein whereby I might give occasion to men who are every way more able and such as have much more leisure then my self both to amend what I have assayed to do and to finish the work Whereunto I doubt not but they will be induced if they shall consider the necessity of an exact and perfect translation of the holy Bible It is true that the holy Scriptures in the first times of the Christian Church were not communicated unto all men all at once For the Primitive Fathers wisely considered how extreamly perillous it might be to expose the whole Scripture unto ignorant mens use and judgement or indeed abuse rather and want of judgement Surely more dangerous and pernitious it might prove unto their souls then to leave a whole Apothecaries Shop open to a diseased person who might as well choose and take deadly poyson to his destruction as a Soveraigne Medicine to the recovery of his health And therefore they imparted unto the young believers only some part or other of it according as every one had need and was able to hear grounding this their practise on our Lords John 16.12 13. and his Apostles 1 Cor. 3.1 2 3. whence it was that they who were weak and not well rooted and grounded in the faith for fear of death delivered up those books they had to the Persecutors and thereupon they were called Libellorum traditores Betrayers of those little books of Scripture which were imparted to them Had the souls of men bin so carefully watched over by their Governours and such portions of Scripture wisely and fatherly dispensed unto them as might with such holy reservedness have met with mens proficiency surely such prodigious Monsters had not been counterfeited out of the Word of God by the Spirit of opinion as in these later dayes we have seen and lament to see Africa semper aliquid apportat novi some hideous shape or other daily is brought forth and every one fathered on the Scripture What remedy remains for so great evils God alone knowes and will in his time provide But since now all the holy Scripture is made publick unto every Nation and every person in his mother-tongue without doubt a true and impartial translation will do less hurt and be more beneficial to mankind then one wrested and partial which speaks the language and gives authority to one Sect or other as our last doth Yet is not all the blame to be laid upon the Translators but part of it to be shared with them also who set them a work who by reason of State limited them as some of them have much complained lest they might be thought not to set forth a new Translation but rather a new Bible Yea part of the blame ought to be laid on them who undo that which they had well done For whereas many mis-translated words and phrases by plurality of voices were carried into the Context and the better Translation most-what was cast into the Margent those marginal notes have been left out together with the Apocrypha to make the Bible portable and fit for the Pocket Yea such is the ignorance and boldness of some that they have left out of their Impressions the Apochryphal Scriptures whereby they have gotten this whereof to glory that they have done That which no wise or honest man hath ever done before them so far as I have yet known or I hope will adventure to do after them Nor ought this mine endeavour to be misconstrued and thought presumption since I humbly thank the Searcher of my heart I can truly say what I have done I have done it before the face of the Lord 2 Sam. 6. v. 21. in the integrity of my heart And herein I follow the Translators themselves who profess that they assayed to make that Translation before them better which they thought to be good which is their own reasoning in their Preface to the Reader And though I think our last Translation good yea far better then that new one of the Low Dutch so highly extolled yet I doubt not but Ours may be made much better then it is Nor have I herein sought glory of men as he the same God best knowes who alone searcheth and knoweth all our hearts But indeed of whom should I expect it The unlearned or the most of them are already Catechized principled in such doctrine as is inferred from a mis-translation Many of the Learned I shall finde zealous for what they have learned and for the honour of their Authors of whom they have learned Besides the work it self is plain and not baited with strong lines whereby to take the rude multitude who most greedily devour the frothy discourses of empty Verbalists and judge all things they read good and true without difference if they be well larded and season'd with handsome words and elegant phrases which yet being judiciously analysed and resolved into their Arguments like gay Butterflyes pressed and broken they soon vanish into smoak But as for this piece it comes forth as a plain Matron in an honest though an homely dress Much
15. which hath more negatives than affirmatives he that doth these things c. so Ezech. 18.5 9. And the Ten Commendments to be done containe most things to be left undone This doing good or doing well supposeth in Cain a belief in the Gospell preach'd to his parents Gen. 3.15 Matth. 7.11 1 Pet. 3.10 11 12 13. whereof by their innate care and ordinary providence he could not be ignorant though they were evill Which belief and obedience unto the Gospell and doing well are all one and the same thing as S. Peter Summes up the duties of the Gospell Thus to believe and obey Gal. 5.6 with 6.15 and 1 Cor. 7.19 Rom. 10.16 Mark 16.16 and their contraries are taken one for the other as may appear by many Scriptures And whereas S. Mark hath these words He that believeth and is baptized shall be saved but he that believeth not shall be damned The antient Church of Christ hath left us the same conditions onely made up into Obedience and disobedience They that have done good shall go into life everlasting and they that have done evill into everlasting fire This is the Catholike faith which except a man believe faithfully he cannot be saved Thus if Cain out of belief do well the Lord saith he shall be accepted And what is it Secondly To be accepted The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a concise and short expression comprehending 1. Pardon of sin and so if thou do well thou shalt have remission and pardon of thy sin So Chal. Par. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used 2. It notes elevation or lifting up viz. of the face as with boldness and confidence and so if thou do well thou shalt lift up thy Countenance with boldness which was fallen before for shame vers 5.6 the fruit of sin What fruit had ye of those things whereof ye are now ashamed Rom. 6. Thirdly It signifies receiving viz. of what was desired before So Hierom renders the word Recipies thou shalt receive And so if thou do well thou shalt be heard of God Nonne si rectè feceris litabis So Castellio renders the word if thou do well thou shalt obtain acceptance of thy sacrifice and a blessing as Psal 24.5 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render interrogatively shalt thou not be accepted It may as well be turned by way of positive assertion as an Adverb of affirming certè Surely or truly thou shalt be accepted The reason why if Cain did well he should be pardoned his sin and should lift up his face with Confidence and should be accepted may be Considered from that naturall Connexion that is between doing good and receiving good 2. From that tacite Covenant between God and man 3. The good will of God toward man even the sinfull man Iohn 3.16 Even the Heathen have inbred in their hearts this thought of God that it is Dei proprium servare et benefacere that is it is Gods property to save from evill and do good Since therefore it is also the end that God and also his creatures aime at to assimilate and render others like unto themselves this the Lord aimed at to promote in Cain as indeed in all men an endeavour to do well and do good as also to eschew evill And thus the Lord acted according to his property endeavouring to preserve Cain from doing evill and to perswade him to do good and so to be like unto God Obs 1. That as sin is a burden and that a great and heavy one as Cain complaines vers 13. So the remission and pardon of the sin is the lifting up the burden of our sin and so easing us of it As the Apostle Rom. 4.7 Interprets the word Psal 32.1 Blessed is the man whose iniquities are forgiven or are lifted up and removed and so the sinner eased For as evill doers are threatned as an incestuous person Levit. 20.17.19 He shall bear his iniquitie So they that do well the Lord beares their iniquitie Esay 53.11 And takes away their sinns from them Rom. 11.26 Obs 2. Hence we learne what procures acceptance even with God himself what else but doing well If thou do well shalt thou not be accepted Psal 15. Esay 1.16 20. Ezech. 18.1 9. Dan. 4.27 Mich. 6.6.7.8 If this be well considered it will cause us to set a price and value upon well-doing and upon good works which of late have been under valued and decryed under the names of Popery Arminianisme c. Are they not the end of our creation Ephes 2.10 are they not the end of our redemption Tit. 5.14 Obs 3. It is not faith alone in what Christ hath done but faith in the power of God the promised seed Gen. 3.15 and patient continuance in well doing faith in Christ the power of God faith working by love faith that is the obedience of faith that procures acceptance at Gods hands Obs 4. What that is which upon the best grounds makes a man bold and confident and to lift up his head what else but doing well doing what is good in the sight of God and good men This is also the meaning of the phrase in the Text lifting up if thou do well So Zophar truly tells Job 11.13.4.5 and the same Counsel is given him by Eliphaz Job 22.23 26. the ground of that boldness in Peter and Iohn Act. 4.13 Obs 5. Though Cain were a Murderer a fâ—atricide one who killed his own his only Brother though he were so wicked that he was a leader and way-guide to wickedness Jud. 11. Yet there was no absolute decree of reprobation no not against Cain from eternity since God himself saith if thou doest well shalt thou not be accepted as well Obs 6. Even Cain wrathfull and discontented Cain yet knew what was good and what it was to do good Mich. 6.8 He hath shewn thee O Adam what is good c. This the Lord shews to Adam and his disobedient children Obs 7. There is a reward of well doing Bene erit justo Esay 3.10 Say to the righteous that it shall be well with him Obs 8. Here is a ground of faith in God the Father viz. Experience and observation of his providence in the world in that he doth good unto the good Acts 14.16 He lest not himself without witnes◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in that he doth good Heb. 11.6 He that cometh unto God must believe that he is and that he is a rewarder of them who diligently seek him Axiom 2. The Lord saith to Cain If thou do not well sin lies at the door What it is not to do well is known by the contrary to do well or do good as one contrary discovers the other It remains therefore that we enquire what it meant by Sin What by Sin lying at the door 1. The word which we render sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sometime the sin it self which is the transgression of
to the Jewes which of you convinceth me of sin Iohn 8.46.7.8 That very question was conceived to be a very great sin and occasioned another Say we not well that thou art a Samaritan and hast a Devill Mat. 27.23 Nay their malice ended not in reproachfull words For when Pilate asked them what evill hath be done T was evill enough to have done no evill The text saith they cryed out so much the more let him be crucified It was sin enough in Paul so to have walked and pleased God that he could truely say I have lived in all good conscience before God untill this day Then Ananias commanded those who stood by to smite him on the mouth Acts 23.2 And it was well he scaped so Nor is this observable onely in the visible Church but in every Nation who so ever fears God and works righteousness and so walkes and pleaseth God initially Acts 10. as Cornelius did even for that very reason he is not accepted of men That Hermodorus was bannished from Ephesus Aristides Themistocles Alcibiades and others from Athens by Ostracisme no other reason can be given but onely that they were excellent men and abounded more than others in doing good They walk'd up to that light they had Nor is there any other cause alleaged by Lampridius why Heliogabalus was displeased with Alexander his adopted son but onely because he was unlike unto his father a continent chast and temperate man Nor why the same Emperour put Ulpian the great Lawyer out of his place but onely because he was an upright and honest man in it Indeed other reasons are alledged commonly as against Socrates and others but the onely true one was that which the Ephesians as Strabo reports used when they bannished Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not that any of our Citizens be too good and profitable unto others And that country man had not yet learn'd the art of Seeming when coming to Athens he met Aristides called the Just going out of the City and gave him an account why he came to Athens to bannish him why saith Aristides What evill have I done that you intend this evill against me The Country man answered him bluntly Mihi non placet istud nomen Justi I like not saith he this name Just But why stand we on particulars Wisd 2.12 Salomon long since discovered the general designe of ungodly men against those who endeavour to walk and please God and exceed others in so doing it fits them of this generation extream well Let us lie in wait for the righteous because he is not for our turn and he is clean contrary to our doings He upbraideth us with our offending the Law and objecteth to our infamy the transgressions of our education He professeth to have the knowledge of God and he â—â—lleth himself the childe of the Lord He was made to reprove our thoughts He is grievous unto us even to behold for his life is not like other mens His wayes are of another fashion we are esteemed of him as counterfeits He abstaineth from our wayes as from filthinesse He pronounceth the end of the righteous to be blessed and maketh his boast that God is his Father After this long enumeration of his crimes alleaged against him they proced to sentence Let us see if his words be true and let us prove what will happen in the end of him For if the just man be the Son of God he will help him and deliver him from the hand of his enemies Let us examine him with despitefulnesse and torture that we may know his meekness and prove his patience Let us condemn him to a shameful death But this is the great consolation to Enoch and his Enochites which over-poiseth all the contempt and hatred of the evil world To them Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enoch is no body despicable and hateful But God receives him Enoch pleased the Lord saith the Wise-man and was translated and was an example of repentance to all generations Ecclus 44.16 17. Noah who walked with God also was found perfect and righteous in the time of wrath He was taken in exchange for the World therefore was he left as a remnant unto the Earth when the flood came Yea though Enoch and his Enochites be given for lost men Esa 62.12 Psal 83.3 yet the time will come when that of the Prophet shall be fulfilled They shall be sought out Though pursued and persecuted yet the Lord hides them and then they are safe Nor man nor other Creature can hide it self from God nor can man or any other Creature finde those out whom God hides Yea though the Devil himself by subtilty and violence attempt their destruction yet the Gates of Hell shall not prevail against Gods hidden Ones What though the evil one walk about seeking whom he may devour What though he cast his fiery darts at us Gen. 15.1 and 17.1 What saith God to Abrabam the Enochite and every one of his children Walk before me and be perfect I am thy shield that will quench the fiery darts of the evil one Yea the Lord is a buckler unto them that walk uprightly Prov. 2.7 Such protection holy David promised himself and all the true Enochites who walk and please God Psal 27.5 and 31.20 Thou shalt hide them in the secret of thy Tabernacle Temples are alwayes held inviolable So that they whom the Lord hides in his Tabernacle and Temple and the secret of it that is 1 Cor. 3. in himself must needs be safe For as his Enochites are his Tabernacle and Temple Rev. 21.22 Exod. 33.21 so is he theirs He hides them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Rock that is in Christ where Moses was hid when he saw God And now they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond al the power that the enemy has to hurt them Thou shalt keep them secretly from the prides of men in the time of wrath thou shalt hide them from the men of the army When is there greater trouble or danger than in the time of war and wrath when the Lord opens Din Then thou shalt hide them from the sword-men Ab ore gladii from the power of the sword and à gladio oris from the strife of tongues All this imports preservation from evill And the good is as great whereunto he preserves them For How great is the Goodness that thou hast laid up for them that fear thee which thou hast wrought for them who hope in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex diametro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maugre all the opposition of the sonnes of men Lastly what is that greatest good which the eye of the naturall man hath not seen nor his ear heard nor has it entred into his heart to conceive That good the great God hath promised to Abraham and his sonnes the true Enochites who walke before him and are perfect Gen. 17.1 To
them he himself is a shield and an exceeding great Reward even the eternal life it self He is thy life and the length of thy dayes Deut. 30.20 saith Moses which recompensed Enoch's short life Of all the Patriarchs before the flood Enoch lived the shortest time onely 365 years So many years as there are dayes in one year Yet was Enoch the father of Methusala who of all the fathers before the flood lived the longest life A short life well lived in the acceptable year of the Lord begets the longest life even the everlasting life This same shall comfort us concerning our work and toyl of our hands Gen. 5. Ver. 29. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he shall give us comfort refreshment or case and so it will suit with the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall give us case rest or refreshment from our work and toyl of our hands Lamech in these words intends to give the reason of his son Noah's name which is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest and so the Etymology was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give us rest I may if the Lord will give a more generall reason for this as also for other proper names in Scripture whose notations may seem to differ from them as this doth And thus the LXX understood and expressed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man shall give us rest or quiet us from our works Thus the V. Lat. Ab operibus nostris from our works So Vatablus Ab opere nostro from our work Thus also the Tigurin Bible Munster and Castellio and one ancient Dutch Translation The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may signifie de as Tremellius and the French Italian and Spanish Translations render that Particle as also our English which followes Tremellius herein But to comfort that Age concerning their work and toil and the curse of the Earth it is a large expression and not so fit for this place if we shall consider how Noah made good what his Father Lamech boded of him Namely that he gave ease and rest to his Father and his generation by removing the curse from the Earth which we read not so much as promised from the first time it was imposed on it until Noahs dayes And therefore the Jewes say that the Lord would not accept an Offering from Cain of the fruits of the Earth because it was accursed But when Noah was born and became a just man walked with God and was perfect in his generation and so found grace with the Lord then the Lord promised he would no more curse the Earth Omnia retroacta opera scilicâ—t peccata quieverunt per Noe qui ea sepelivit diluvio All former works namely their sins ceased by Noah's means who buried them in the sin-flood as the Dutch call Noahs flood so S. Hierom. And the cause of all their incessant labour and toil being removed the effect also was removed with it And this Noah did by finding out meanes to facilitate mens necessary paines and to asswage their griefes 1. The former by inventing the Plough with other Instruments of Husbandry and applying Oxen thereunto and teaching the way to till the ground being himself taught by the great Husbandman John 15.1 This the Poets attribute to Saturn Janus or Ogyges who indeed according to the best Mythologists were no other than Noah 2. He asswaged their griefes by planting the Vine and teaching the use of Wine which comforts and makes glad the heart of man whence Anacreon calls Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 104.15 in the Epigram Bacchus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both which Horace expresseth Solicitis animis onus eximit Wine takes off the burden from pensive mindes Hence the old Poets say that Janus who was Noah had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine who taught the Italians and other Nations the planting of Vineyards and use of Wine And adde that after he had himself miscarried by it onely once he forewarned all men for ever after to use Wine moderately Which yet I fear very few have learned of him but rather his excesse and by his nakednesse endeavour to cover their own and excuse their habitual intemperancy by pretence of infirmity And because Noah saw the former and later world they say Janus had two Faces And they who feign him to be Saturn say that in his time was the Golden Age when Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the old Poet. But Oh the unthankfulnesse of Man to his Creator The mediate Authors of any particular good unto mankinde are Deified God himself the Author of all good both for necessity and delight Hos 2. is not owned He who teacheth to plant and sow c. is accounted a God He who gives his rain from Heaven and fruitful seasons filling our hearts with food and gladness He in whom we live and move and have our being without whom he that planteth 1 Cor. 3. Esay 28.26 is not any thing nor he that watreth any thing he is not acknowledged He who taught men Husbandry and somewhat cased them of their labours and griefes is accounted a God He who taught him who first instructed men in husbandry who owns him O the wonderfull grace of God! O the ingratitude and great unthankfulness of men Doubtless historical Noah though deified by the Heathen Poets under diverse names as he who gave the world comfort and rest from their labours and the curse of the earth yet he was onely a figure of him who removes the labour and curse and restores the blessing Gen. 8.21 as I shall shew more in due place I Will destroy man Gen. 6. Ver. 7. which I have created The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to blot out And so it is rendred in this place by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere upon the same argument Gen. 7.4.23 and why we should use a metaphore here taken from building or demolishing what is built when the wisdom of God makes choice of one borrowed from Graving Writing or Painting or defacing what is painted or written or graven I know not The Metaphore here taken from Graving Writing or Painting may have reference to the image of God pourtrayed in Man whom God made after his own image 2 Esdr 8.44 Wisd 2.23 yea an image of himself which because the Man had by his wicked imaginations thoughts desires and purposes depraved and marred and in stead of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good image and similitude wherein he was created had now drawn upon his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil image or similitude for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Gen. 6.5 the Lord here threatens that he will blot out man that image which he had made This image of God consists in knowledge Col. 3.10 Ephes 4.24 in
〈◊〉 〈◊〉 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
will drive out that sin and perversenesse so shall we become Bethel Gods house Yea if with Jacob we build the altar of patience the strong the mighty God will be with us as he was with Jacob Gen. 28.15 and of weak with Jacob will make us strong as Israel Gen. 35.10 Heb. 11.34 Esau said I have enough my brother Gen. 33. Ver. 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd enough signifies abundance vast large and great plenty The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have many things The Vulg. Lat. Habeo plurima I have most things But none of these amount to what we call enough which is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficiency A learned Rab. observes that these words Esau spake out of the pride and swelling of his heart like Pharaoh or Nebuchadnezzar for in his whole story it may be noted that he never names or owns God unlesse happly when he sware away his birth-right Gen. 25.33 But Jacob as it appears by his whole history acknowledgeth God to be the author of all the good which befell him especially Gen. 32.9 10. I am not worthy of the least of thy merits for With my staff I passed over this Jordan and now I am become two bands And in his discourse with Esau These are the children which God hath graciously given thy servant Gen. 33.5 And Verse 11. God hath dealt gratiously with me And accordingly Isaac though he blessed both Jacob and Esau yet in blessing Jacob he names the Lord and God Gen. 27.27 28. See the smell of my son is as the smell of a field which the Lord hath blessed Therefore God give thee of the dew of heaven and of the fatnesses of the earth c. But in blessing Esau he useth neither name Verse 29.40 But our Translators here make Esau say I have enough when he said I have much and they make Jacob say I have enough when he said I have all things Ver. 11. Howbeit let us improve the sense of the Translators to the best They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is much implying that he who hath much ought to be satisfied and to think he hath enough They might render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough which is all things implying that he who hath enough is satisfied and desires no more he indeed hath all things And the reason is Desiderium sold vera est confessio paupertatis He who desires any thing confesseth himself a poor man As Ahab King of Israel was yet a poor man because he wanted and desired one spot of ground 1 Kings 21.4 5 6. And Haman though in all the glory of a sole favourite to the greatest King yet wanted Mordecai's knee to make him honourable Though the Translators might thus Philosophize yet nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear their translation Let us examine what they make Jacob say Gen. 33. v. 11. I have enough I have enough The words of Jacob so rendred by our Translators are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all things Esau saith v. 9. I have enough Gen. 33. Verse 11. but it should be rendred I have much The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob exceeds Esau and saith I have all things But how had Jacob all things One of the learned Jews saith Three men the blessed God gave to taste in this world the Fountain of the world to come 1. Abraham because it is written Gen. 24.1 And the Lord had blessed Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things 2. Isaac because Gen. 27.33 and I have eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all 3. Jacob because Gen. 33.11 said I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things So he These three the holy blessed God took into his Name which he said should be for ever Exod. 3.15 and made them partakers of his nature And therefore they might every one of them well say I have all things Jacob in special manner had God with him Gen. 28.15 For habet omnia qui habet habentem omnia He hath all things who hath God with him who hath all things saith one of the Ancients In which sense the Apostle is to be understood speaking of himself and his fellow Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having nothing and possessing all things 2 Cor. 6.10 Mysticè Hereby is signified unto us 1. The moderation and reasonableness of the natural man Esau saith I have enough or I have much He was content with what he had 2. The affluence and abundance of the heavenly man and his benediction and influence upon the natural man Jacob saith Take I pray thee my blessing that is brought to thee because God hath dealt gratiously with me and because I have all things Put away the strange gods that are among you Gen. 35. Ver. 2 3. and be clean c. Our Translators use often this word among for what properly is in or in the midst of men as John 1.26 Gal. 3.1 Colos 1.27 Marg. and elsewhere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies medium the midst or inmost part which is the heart the usurped seat of the idols and false gods Ezech. 14.3 Out of which Jacob requires all of his houshold to put them away in order to their going up to Bethel This was not expressed in Gods command Verse 1. but implyed onely Whence yet Jacob rationally gathered a command to be given unto his house And from this place Aben Ezra infers that every evil man who goes to pray he ought to purifie himself And good reason for what agreement hath the Temple or house of God that 's Bethel with idols 2 Cor. 6.16 Since therefore O house of Jacob ye are the Temple of God as it follows immediately and ye are now to ascend and to return unto your heart Psal 85.9 LXX and Vulg. Lat. how can ye think of the goodness of God in the midst of his Temple unlesse ye be clean 2 Cor. 7.1 Yea how can ye ascend into the hill of the Lord and stand in his holy place unless ye have clean hands and a pure heart Psal 24.3 4. Revel 21.27 When all the outward Images Crosses Pictures and Crucifixes and all the painted Glass-windows are broken it may be then hoped that zealous reformers will consider these things and that Mammon is a strange god and Covetousnesse is idolatry Col. 3.5 that the belly is made a god by them who mind earthly things Phil. 3.19 that pleasure is a false God and they are true idolaters who are lovers of pleasure and of their own wills more then lovers of God O house of Jacob put away these and all other strange gods that are in the midst of you in your hearts and be clean and change your garments as Jacob and the Apostle adviseth put off the old man with his deeds and put on the new man and let us arise and go up to Bethel the
Such a marvellous separation the Lord made when he divided Noah and his family from the world of the ungodly Lot and his houshold from the Sodomites and the obedient who at Gods command yielded themselves captives to the King of Babylon from those who disobeyed and remained in Jerusalem Which the Prophet compares to good and evil Figs. And of the good he saith I will give them an heart to know me that I am the Lord c. And of the evil I will deliver them to be removed into all the Kingdoms of the earth for their hurt Jer. 24. per tot by these exact separations of the good from the evil whereby God preserves the good and signally punisheth the evil he makes himself known the Lord separated between his Church and the rebellious Jewes when Jerusalem was to be destroyed warning his people to remove to Pella Euseb lib. 3. cap. 5. which was a marvellous separation intimated in Pella somewhat like to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used The Psalmist takes notice of this providence Psal 9.15 The heathen are sunk down in the pit that they made in the Net which they hid is their own foot taken Whence he infers v. 16. The Lord is known by the judgement which he executeth the wicked are snared by the works of their own hands Which David accounts worthy of deep meditation and therefore addes Higgaion A Meditation or object worth our thinking and speaking of it as that word signifies Which because it cannot be done without depressing our earthly and carnal thoughts and raising up our spiritual and heavenly the Psalmist addes thereunto Selah which therefore is far from being a meer Musical Note or dictio sine sensu a word without a meaning as yet some have thought I say not how unworthily of any part of Gods Word The like effect of this providence he notes Psal 58.10 11. The righteous shall rejoyce when he seeth the vengeance c. So that the earthly man Adam hereby convinced shall say Verily there is a reward for the righteous Verily there is a God that judgeth in the earth This is Gods constant providence in the world though in some examples more eminent than others whereby he leaves not himself without witness unto any person or nation So that when Pharaoh frustrated the end of Gods goodness towards himself as all Atheists and Epicureans do he and they sin against much light For God the Creator who made us this soul he knows his own work and how men are apt to reason from their observation of humane counsels actions and their events so that when they see as they may see if they will be patient and duly consider a marvellous separation of the good from the evil a requital of the good with good and the evil with evil they may hence collect that there is a Wisdom Justice Power and Goodness acting and ruling in the world ordering and disposing humane actions unto their respective ends even the Lord the Ruler in the midst of the Earth This marvellous separation of the good from the evil the good God therefore makes that men may acknowledge and own his eternal power and God-head Rom. 1.20 Heb. 11.6 believe that he is and that he is a rewarder of them who diligently seek him Otherwise if they hold this truth in unrighteousness and become vain in their imaginations so that their foolish heart is darkned they render themselves as Pharaoh did without excuse O let the true Israel of God timely and seriously consider this They are in Goshen a people near unto God Psal 148.14 that 's Goshen appropinquatio approximatio the Lord hath marvellously separated between you and the Egyptians Yea saith Moses if the Lord be with us we shall be wonderfully separated from all the people that are upon the face of the earth Exod. 33.16 An honourable a glorious separation as the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will glorifie even to wonderment the land of Goshen All the Land of Egypt is pestered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 8.24 a mixture of sundry sorts whether of Flies and so its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome evil or of wilde beasts Lions Bears Wolves c. and so its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destructive evil though the former be more probable according to Hierom and the LXX The good God hath made promise marvellously to separate us from all these the evil beasts the roaring Lion 1 Pet. 5.8 and all his lusts unreasonable and bruitish affections from the swarms of Flies Beelzebub dominus muscae the Lord of the Flie as he is interpreted the god of Ekron 2 Kings 1 2. whence the Poets had their Acheron he stirs up swarms of worldly thoughts and cares From these troublesome and destructive mixtures he hath graciously promised marvellously to separate his Israel Yet hath he not exempted his Israel from separating themselves from these swarms and mixtures yea he requires of us sobriety and vigilancy and stedfastness in the faith that we may resist them 1 Pet. 5.8 9. For he that is born of God keepeth himself and the evil one toucheth him not 1 John 5.18 He keepeth himself in Goshen even drawing near to God and the evil one cannot draw near to him as it is in the Syriack It s said by some that all the sins committed in the Wilderness were suggested by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great mixture it is not said of whom or what that went up with them out of Egypt Exod. 12.38 And 't is very true for hence indeed proceeds the sin of Israel when we mix our selves with beastly lusts when we entertain into our hearts swarms of earthly thoughts and worldly cares O thou Israel of God! if God so marvellously separate us from these let us also marvellously separate our selves from them Let us draw near unto God and he will draw near unto us James 4.8 Hear what he saith unto us Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty And I will put a division between my people and thy people Exod. 8. Ver. 23. It is confessed in the margent by the Translators that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they render division signifies in the Hebrew Redemption And why then was Redemption cast into the Margent and Division put into the Text Surely beside that the genuine proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption Psal 111.9 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome and price of redemption Exod. 21.30 is here neglected the minde of the holy Spirit also is hereby obscured which under the outward Redemption aims at and figures an inward Redemption by the Lord Jesus Christ the spiritual Redeemer Whereof the Prophet David speaks
good God pardon every one who prepareth his heart to seek God the Lord God of his fathers though he be not according to the purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the people And thou hast a greater then Hezekiah even the true Hezekiah himself the strength of the Lord even Christ himself at the right hand of God making intercession for us Rom. 8.34 We say we are partakers of him by faith if so we feed on faith we live the life of God from which we have been estranged Hab. 2.4 By faith we are nourished up in the words of faith 1 Tim. 4.6 By faith we grow strong strong in the faith Rom. 4.20 By faith in Christ we walk 2 Cor. 5.7 By faith the heart is purified and hereby we become pure as he is pure 1 John 3.3 for whatsoever toucheth him and hath communion with him must be like unto him Surely if we be partakers of Christ by faith such as he is such are we also For every one who saith he abideth in him he himself also ought so to walk even as he walked 1 John 2.6 The Lord Excludes strangers from eating of the Pascal Lamb Exod. 12.43 The stranger is he who is the son of a strange god For as the people of the true God are his sons and daughters 2 Cor. 6.18 So the people of a false god are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of that false God and so strangers to the true God yea enemies unto him and Apostates as the Chald. Par. calls them there and Gen. 17.12 he calls such an one as is not of Abrahams seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius populorum as in Latin they call such an one a Bastard But what Is such an one Exclusissimus altogether excluded Yes no doubt in sensu composito while he is such not in sensu diviso For Exod. 12.48 If he and his be circumcised he may eat the Passover They who have put off the body of sins in the flesh which is the true circumcision Col. 2.11 and worship God in the Spirit Phil. 3.3 such are no more strangers or foreiners but fellow Citizens with the Saints and of the houshold of God Ephes 2.19 Unto such now reconciled now of his house he saith Eat O my friends drink ye drink abundantly my well-beloved Cant. 5.1 And the children of Israel went up harnessed out of the land of Egypt They who say Exod. 13. Ver. 18. they went up harnessed as our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierom Armati armed c. Aquila and Symachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are yet much neerer the business then the ordinary Greek Interpreters who referring the sense of the word to the time turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fifth generation the children of Israel went up out of Egypt as also the Samaritan translation hath it which is point-blank contrary to what the Lord saith to Abraham That in the fourth generation they should return into the land of Canaan Gen. 15.16 But harnessed or armed is a general word and therefore they have put in the margent Or by five in a rank herein following Theodotion who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fives Nor yet does this version reach the meaning of the original word which porperly signifies girded which the Latins express by acccincti because the Girdle was wont to be worn under the fifth rib which in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fifth the Hypocondria under which is the Liver and vesica fellea and the Spleen 2 Sam. 2.23 Abner smote him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the fifth rib So Rab. David and others interpret that place And the Ch. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is acccincti girded and Jos 1.14 Ch. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene cincti well girded For because the Hebrews wearing their Arms Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the groin or fifth rib they were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girt as the Greeks armed to the brest were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniti ad pectus fenced to the brest The Romans also had their cingulum militare their Military Girdle which was called Balteus or Balteum a Belt which the Low Dutch call Sweert-gordel a Sword-girdle part of their arms and properly the Soldiers Girdle Yea and a principal part of his arms as Isidore tells us lib. 19. cap. 33. Balteus dicitur non tantum quo cingitur sed etiam à quo arma dependent The military Girdle as he calls it before is not only that wherewith the Soldier was girded but that also on which his weapons hung So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred here girded But why have we stood so long upon a critical meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife about words It is not so For as I have formerly shewn the Lord in the Israelites journey out of Egypt prefigures our passage out of the spiritual Egypt the straits of sin And therefore as Moses describes Israel according to the flesh armed and harnessed and especially girded for their journey so under that figure he signifies Israel according to the Spirit harnessed armed and principally girded and so prepared for their journey And as that people were trained up and fitted to go forth to war Numb 1.3 So thereby was typified the training up of Gods people and preparing them for the spiritual warfare As Seneca saith of Virgils description of a stately Steed Aliud agens describit virum fortem when he seems to do something else he describes a valiant man And when Moses seems to present unto us Military men armed he indeed intends to describe the soldiers of Jesus Christ how they go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girded out of the spiritual Egypt The principal part of their armour is their Girdle which signifies truth faithfulness and sincerity And the Apostle when he arms the Christian Soldiers Ephes 6. having discovered the enemy ver 12. he sounds an Alarm ver 13. then he first arms them Cingulo militari with the military Girdle and gives the word of command to stand in Battalia ver 14. Stand therefore having your loyns girt about with truth For truth sincerity and faithfulness is first required in a Christian Soldier when he comes forth of the spiritual Egypt Which was also required by the unleavened bread in the Passover when they came out of Egypt as S. Paul interprets it 1 Cor. 5. The unleavened bread of sincerity and truth And therefore ye have both together Exod. 12.11 They must eat the Passover with their loyns girded The Girdle also imports strength and constancy according to Psal 18.39 Thou hast girded me with strength when now we are to fight with our spiritual enemies And in this posture the Christian Soldier ought Stare in procinctu
as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o◠a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our
or displeased with them Others that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate Others and I shall name no more for shame would have the Vrim Thummim to be the same with the Teraphim which they affirm to have been two little Idols whereby God gave answers to the High Priest I might name many more But these last have-spoken out and declared for themselves and for all the rest the Idols of their own imaginations Good God! whither will the wicked imagination as the Wiseman calls it Ecclus 37.3 whither will it not wander if left to it self even to make God himself give forth his Oracles by Idols which he extreamly hateth and that to the people who of themselves are too prone to idolatry To such interpreters as these God hath made good what he threatens Ezech. 14.4 that they who come with such idols in their hearts the Lord will answer them according to their idols These are truly Commentaria inventions fictions and imaginations of men For how can men speak of God and the things of God without the Word of God Plato might have taught them better That nothing can be known of Gods minde without his Oracle None of these Authors alleage any Scripture at all to prove their assertions Which therefore are to pass upon the account of guesses and conjectures which may be as easily denied as affirmed But hence we learn that what these were its hard to say They judge more probably who think that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written on a plate was put on the fore-heâ—d of Aaron so Vrim Thummim were written on a plate and put in the breast-plate which was double Exod. 28.16 But neither have they any ground for this in Scripture more then the other This we may undoubtedly say of them that certain instruments or means they were whereby the Lord was pleased to manifest his Answer to the enquiry of the High Priest Whence the Greek Interpreters called Vrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is manifestation which that it might be believed they rendred Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth That they were wont to make inquiry of the Lord and receive Answers by these divers Scriptures witness as Numb 27.21 1 Sam. 23.9 12. where we read two questions moved by David and the Lords respective Answers to them by Vrim These were wanting at the peoples return out of the Babylonian captivity as appears Ezra 2.63 And whereas there were three usual wayes whereby the Lord revealed his will unto men 2 Sam. 28.6 7. Dreams Vrim and Prophets who spake as they were moved by the holy Ghost 2 Pet. 1.21 The Prophets ceased with Haggy Zachary and Malachy and the Vrim failed and divine dreams also Joel 2.28 For whereas the Lord promises the Spirit of prophesie divine dreams and visions in the dayes of the Messiah its probable at least that he had withdrawn them all before Nor was there left any other divine manifestation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small voice or the daughter of a voice that is an Echo or reflection of a voice such as that which came from heaven in Answer to our Lords Prayer to his Father John 12.28 29. when the people said some that it thundred others that an Angel spake unto him But why look we on these things at so great a distance surely they either are or may be no doubt they ought to be neer unto us even in our own Bosomes The illuminations and perfections were in the Breast-plate and must be on the heart of Aaron Exod. 28.30 There are some pious and good men who affirm that these Vrim and Thummim figured the perfections of all graces which are in Christ who is the High Priest of our profession Hebr. 3.1 And there is no doubt but these speak truth for they are in Christ But when they consider Christ only in his temporal dispensation as Gregory calls the dayes of his flesh or as he arose from the dead and ascended into heaven and sits personally at the right hand of God if Christ and his illuminations and his perfectious be at so great a distance from us how can he be Immanuel God with us How could he make good his promise to us under that name that he will be with us unto the end of the world Matth. 28.20 Yea how then shall we understand the Apostle when he tels us that Christ is in us Gal. 3.1 Col. 1.27 and that unless Christ be in us we are castawayes 2 Cor. 13.5 Surely therefore if Christ be in us as according to this Scripture he is if we be in the faith and not castawayes that also which is in Christ is analogically and according to our proportion of faith in us also And he is said to make his Believers and Lovers Kings and Priests unto God and his Father Revel 1.6 Kings to rule upon the earth Revel 5.10 and Priests who should offer spiritual Sacrifices unto God 1 Pet. 2.5 And upon condition of obedience the whole Israel of God hath promise to be a Kingdom of Priests Exod. 19.6 And although ver 22. we read of Priests they are the first-born of their respective Tribes whom the Lord challenged to himself Exod. 13.2 Numb 3.4 5. And after the revolt of Israel by their idolatry Exod. 32. the tribe of Levi retained their integrity and obtained the Priesthood Numb 8.13 22. Yet nor that nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God Let them who are the holy Priesthood 1 Pet. 2.5 know the things which are freely given to them of God 1 Cor. 2.12 For these Lights and perfections are Gods gifts And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made Exod. 28. or reported to have been made Exod. 39. But only a command to Moses to put them in the breast-plate Exod. 28.30 and the obedience of Moses thereunto in this place Levit 8.8 For indeed how could any woman spin or Weaver make Doctrine or Truth saith Origen and as we may say Lights or perfections Sapientia ergo est quae utrunque facit It is the divine wisdom which makes them both as that Father goes on And whereas Moses is said to put them into the breast-plate of Aaron do we not read that Moses was to be to Aaron for a god Exod. 4.16 What is turn'd he put them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them they are his gifts They are both plural as the greatness and excellency of things is expressed by plurals Prov. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies of the Lord Lam. 3.22 according to which S. Paul beseecheth the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mercies of God c. Rom. 12.1 And for the excellency of these they are both plural Lights and perfections Both
should be counted among the unclean birds yet should have no ill qualities which might make them worthy of that Classis I have sometime heard good fellowes complain of the Preachers that they inveigh bitterly against excessive drinking but say nothing of the like excesse in eating perhaps obliquely intimating as if they spared themselves For satisfaction therefore of those Club-men they may know that the Vulture and Pelican are extreamly ravenous birds and that the Pelican hath a double craw or crop whereof one like the end of a Neat both which she fills and yet is soon again empty Pliny calls her inexplebile animal that 's never satisfied Vlysses Androvandus relates a story out of Franciscus Sanctius of a Pelican or Onocratalus which hath this name from her voice like the braying of an Asse that being born-down to the ground by her weight and so taken an Ethiop or little black childe was found in her crop Yet is she alwayes lean whether from her speedy concoction or because all her inwards are velut unum sine diverticulo intestinum rectum or hath no retentive faculty or that she hath a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greedy appetite like too many who resort to our Churches who are insatiable and gluttonous hearers yet thrive not by their spiritual food so that when they have consumed many a laborious Ox 1 Cor. 9.9 10. they are altogether as lean and meager as they were before Genesis 41.21 So great an Eater is the Pelican and so little a Drinker if we believe Turnerus who saith that the Pelican drinks but twice in a year 'T is hard to believe this of a bird that 's alwayes in the water and how could Turnerus observe this unless some Pelican carried him alwayes in her crop like the black boy How otherwise was it possible Let our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slow-bellies the Apicii the belly-gods and insatiable Gluttons of this age take notice of this whose Pinguis aqualiculus propenso sesquipede extat saith the Satyrist who bear before them a Paunch a foot and-half thick like the craw or gorge of the Onocratalus I want Sequipedatia verba words fit and of like measure to their odious unreasonableness and unsatiableness The Son of Sirach gives excellent counsel Ecclus 31.12 If thou sit at a bountiful table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open not thy weazon-pipe that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly not the throat as ours turn it in the margent that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open not thy gullet thy weazon-pipe indeed thine appetite upon it And v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat as becomes a man not like a brute beast like a Vulture or Onocratalus Read from ver 12. to the end of that Chapter it s a seasonable lesson and proper for the Table Whereby also the Drunkard may know that no one sin excuseth another nor is the Drunkard therefore justified because he is not a Glutton O Israel They are both unclean fowls Away with them Solomon gives thee good advice Hear thou my son and be wise and guide thine heart in the way Be not among wine-bibbers among riotous eaters of their flesh For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags Prov. 23.19 20 21. What they turn the Heron Levit. 11. Ver. 19. is indeed the Bittaur as will appear upon due examination It is true that R. Salomon turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milvus irritabilis an angry Kite and then addes It seems to me that it is the same which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hairon Howbeit others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the wrathful Pie others the Vulture rather And Mercer tells us that the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by diverse diversly rendred as by the names of four several other birds beside those already named as the Ring-dove the Chough the Bustard and the Dunghil Cock So that we are left in great doubt what to make of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus that he might be sure not to erre interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the signification of the word Avis furibunda a furious bird But since there may be many such he leaves us to conjecture which R. Salomon is of greatest authority to prove it an Heron whose words being interpreted a Kite Hairon Pye and Vulture and he himself understanding the Hairon let us enquire into the nature of this fowl which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Translators render an Heron whether it may probably be judged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea or not The Heron which in the Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Ardea is of divers kindes I shall speak the more fitly to our purpose if I mention only what is delivered by the Naturalists in common to them all as the Scripture here speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heron according to her kinde And so they report her one of the most vertuous of all the Birds The most notable vertues in the Heron are continency piety wisdom and providence The continency and temperance of the Heron is highly commended by Michael Glyca lib. 1. Animal who saith I must leave this upon his credit though the continency of this fowl may be more easily proved by him then the sobriety of the Pelican by Turnerus that the male Heron perceiving a necessity of copulation before he hath company with the female he mourns forty dayes as if he would signifie a business that must be done which yet is most unpleasant and irksom to him so that Pliny saith in treading that he weeps bloody tears though this later be denied by Albertus Magnus upon his own frequent ocular observation Howbeit Aristotle and he agree that the like temperance is observable also in the female Some things come to pass by violence and even against nature saith Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heron couples with the female with much pain and she brings forth with sorrow saith Aristotle No less commendable is the piety of the Heron toward her young and the reciprocal love of the young ones toward their Dams And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew such natural affection hath gotten the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork yet is this mutual descending and ascending love as vigorously exercised by the Herons as by the Storks and Pelicans saith Aelian lib. 3. cap. 23. But whereas it s commonly said Difficile est amare simul sapere It s hard to love and to be wise together The wisdom and prudence of the Heron is most remarkable and that above all other Birds For although the most of them can foresee the change of weather yet few or none know how to escape a storm when it comes none that I have yet read of so wisely and providently as the Heron which foreseeing the rain
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein
〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business by the bye following with their utmost endeavour those things which will not profit them in the latter end little regarding those things which will then profit us and indeed nothing else but they Hezekiah had now a message of death sent unto him by the Prophet Esay 2 Kings 20.3 Thus faith the Lord set thy house in order for thou shalt die and not live it s said that Hezekiah turn'd his face to the wall and prayed unto the Lord saying I beseech thee O Lord remember how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Let the Atheists of our time consider this who think it a vain thing to serve God and that there is no profit to keep his Ordinance and to walk mournfully before the Lord of hosts Mal. 3.14 Let the Edomites the earthly minded ones consider this who hunt after the lusts of the old man and slight the blessing and the eternal inheritance as if it were good for nothing The time will come when they shall experimentally finde that nothing but humble walking with God with a perfect heart 〈…〉 11. 〈◊〉 and doing what is good in his sight will profit them and unless they timely enter into that way walk in Godt statutes keep his Commandements and do them they shall seek the blessing and eternal inheritance and the way leading thereunto with tears and not be able to finde it but die in their sins Gen. 25.33 34. and 27.38 Hebr. 12.16 17. This also reproves our hankering and halting between two opinions whether we should walk with God or walk with Baal or rather with Baalim or many lording lusts which have dominion over us If the Lord be God serve him if Baal be god serve him We cannot serve the Lord and Baal God and Mammon But there is yet another meaning of these words that the Lord supposeth its possible that his people might attribute the good or evil which befel them to Chance and Fortune not to God himself And so they should make Fortune their god The Mythologists whose proper business it is to search out the original and truth of old Poetical Fables they report that among all humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortane was never held to be a god or goddess till Homer made it one Nor doth Hesiod mention any such deity in all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true Chance and Fortune were taken notice of long before as I have shewed And the Philistines owned it but not as a god 1 Sam. 6.9 But when Homer had found out such a new god the after Poets easily added to his invention and so enlarged the power of Fortune that they gave her at length the soveraignty over all humane affairs And if this fiction had rested among them who have authority to dare any thing it had not been so strange But can we think that the Orators and of them the most sober men should entertain the same opinion of it What saith Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For great is the moment yea rather Fortune is all in all as to all the affairs of men Yea Tully saith as much Magnam vim esse in fortuna in utramque partem c. that Fortune hath great power on both sides either in prosperity or adversity who knowes not for if we have her prosperous gale we are carried to our wished ends and when she is â—â—â—trary we are afflicted and much more to this purpole lib. 2. de officiis wherein indeed he makes Fortune such a goddess as ruleth and disposeth of all things in the world as I shall shew by and by But all these own'd a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plurality of gods and if so why might not Fortune have a place among them since what the Apostle faith of idols is most crue of Fortune that it is nothing in the world 1 Cor. 8. But who can imagine that the people of the only true God should take Fortune for a god yet the onely true God supposeth this possible Esay 65. ver 11. Yea this was so possible that it proved fecible and was actually done by Gods own people as he complains Esay 65.11 Ye are they who have forsaken the Lord and have forgotten my holy mountain who prepare a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that troop or for Gad as our Translators turn it in the margent Pagnin understood the host of heaven Arias Montanus turns it Jove So Munster explains Gad by Jovi and tells us that the Jewes thereby understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jupiters star Luther retains Gad but understands by it in his Notes Mars or Mercury But it s most probable that by Gad in that place Fortune is to be understood for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Good fortune or success And therefore Leah called her son born of Zilpah her hand-maid Gad and gives her reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good fortune success or prosperity cometh Gen. 30.11 Hence it was easie for the Heathen Poets especially Homer to counterseit their god Fortune as they were wont to do others out of the ancient Monuments of persons recorded in the Scriptures as I have formerly showen by divers examples Hence it is that the Vulgar Latin turns Gad Fortune Ponitis Fortunae mensam ye prepare a Table or Altar for Fortune So Vatablus and Castellio in the margent as also the French Bible But the Spanish Bible and that of Coverdale hath Fortune in the Text. But I may speak more to this on Esay 65.11 if the Lord will Meantime concerning Fortune we may affirm thus much 1. That although the Heavens and Stars have their instuencies motions and operations although all inferiour second causes whether necessary or contingent have their energie and causality and may possibly be so shuffled and hudled together that their effect is unknown to us whence it immediately proceeds and so may be said to come to pass by Chance or Fortune yet is the most high God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first cause and cause of all causes and he so disposeth and ordereth all second causes whether acting naturally and necessarily or freely and contingently that its impossible that any thing should be fortuitous casual or accidental in regard of him And therefore when such actions which to men are fortuitous and accidental come to pass the less of man there is in them the more there is of God As where it s said that a certain man drew a Bow at adventure or in his simplicity and hit Ahab there is no doubt but God who would have Ahab fall at Ramoth Gilead he directed the arrow 1 Kings 22.34 And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho Luke 10. By chance saith he there came down a certain Priest that way ver 31. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by
in the heat and fury of chance Do ye not remember our late extraordinary droughts And when the Lord gave rain did he not withal send destructive hail thunders and lightnings I shall remember you only of that memorable one July 20. 1656. when the rain hail thunder and lightning laid all the corn and fruit-trees waste five miles broad and between fifteen and sixteen miles in length about the City of Norwich I received this relation from good men of credit and sufferers in that calamity but the thing is sufficiently known So the Lord walked with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in the heat wrath and fury of chance This story I the rather mention because I have observed it to be the guise of men in this City like that of the Athenians Acts 17.21 to spend their time in hearing or telling some new thing and that commonly they entertain relations of this nature under the notion of novelties and think no more of them And therefore God by this and like judgements awakens us and reproves our casual and accidental walking with him that we should turn unto him lay his judgement to heart learn righteousness and with full purpose of heart walk with him But the Stoicks of our time are not hereby justified who will have all things come to pass by an immutable and fatal necessity as if the series and order of causes and effects were so knit together as links in a chain by an unavoidable destiny so that howsoever Gods people walk or have walked with him they nor could nor can walk otherwise then they have done or do No nor can God himself having bound up himself by his own decrees walk otherwise with his people then he hath done or doth walk Surely these men consider not that the most high God who made man a noble and free creature with power to act or suspend his act to do this or that or their contraries he himself reserved to himself the same liberty or greater then what he gave to the counterpane of himself And since all things between God and man are transacted by way of covenant the terms and conditions of it alwayes suppose free agents entring into covenant and therefore a possibility of keeping or breaking covenant and consequently respective rewards and penalties annexed thereunto Otherwise man should be unjustly punished for that which could not be avoided or unduly rewarded for what could not be done otherwise Yea there should be as no merit so no demerit no demerit no sin no righteousness Yea all perswasions and disswasions all counsels exhortations dehortations all promises and threatnings reproofs admonitions all commands all prohibitions in a word all acts of God upon mans will which indeed upon the matter should be no will all Lawes of God and men should be altogether null and to no purpose or which amounts to little more a meer juggle a meer pageantry of seeming actions done onely above-board when indeed there should be no such thing But alas my heart condemns me that I have not walked so evenly so intirely with my God I have had many a good will and purpose to walk with my God and somewhat or other intervenes diverts me and turns me from my purpose Yet fear not the Lord with whom thou walkest looks at thy heart and good will and how thou art affected toward walking with him I the Lord search the heart and try the reins to give to every man according to his wayes according to the fruit of his doings Jer. 17.10 If we have forgotten the Name of our God or stretched out our hands unto a strange god shall not God search it out for he knoweth the secrets of the heart Psal 44.20 21. He looks upon the hands thorow the heart And therefore what we have in the Text if ye will not hearken unto me but walk at all adventures with me speaking of the event the same ver 21. ye may read spoken of the heart and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye will not hearken unto me if ye have a lust heart and will not to hearken unto me The Lord looks thorow our heart and will at our feet and walking O but if our heart condemn us God is greater then our heart and he knowes all things 1 John 3.20 Thus the poor soul dejects it self and pleads against it self without just cause Let not thy heart condemn thee 1 John 3. Ver. 18 19 20. God is greater then thy heart and he knowes all things Alas saith the poor soul that 's my condemnation that God is greater then my heart and knowes all things It is a true saying Qui respicit ad pauca de facile pronunciat he who looks at few things soon delivers his opinion But he who will give a right sentence of Gods truth he must look about him at antecedents and consequents and pray to the Lord to give him his Spirit to lead him into all truth This place of Scripture is not well translated Let us take the whole Paragraph before us and consider of it 1 John 3.18 19 20. My little children let us not love in word and in tongue but in deed and in truth And hereby namely by our loving in deed and in truth hereby do we know that we are of the truth and shall assure or perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but that if our heart condemn us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although as Matth. 26.35 John 8.14 and elsewhere although our heart condemn us for any former failing that God is greater then our heart greater in wisdom grace mercy and goodness and knowes all things he knowes our heart and the present frame and disposition of our heart in the deed and truth of love So that many a poor soul dejects and casts down it self upon a meer mistake of this place of Scripture mis-translated which being truly rendred and understood makes for the great consolation of it But I have not walked with my God in the way of his Commandements Surely the Lord hath forsaken me His Prophet tells me The Lord is with you while you are with him if ye forsake him he will forsake you And this is my condition Be not discouraged poor soul The Prophets words are The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him if therefore thou do what is pleasing in his sight and what he hath shewen thee 2 Chro. 15. Ver. 2. is good if thou do justly and love mercy and humble thy self to walk with thy God thou art with him and in thy being with him he is with thee Continue thou in so doing and in the good will so to do But alas I endeavour so to do but I often stumble in the way That makes thee more diligent and more wary afterward He who stumbles commonly takes a larger stride Be careful and remember that thou walkest in the midst of snares
and on the battlements of the City Ecclus 9.13 Yet fear not In thy being with thy God he is with thee and will keep thee from falling Jude v. 24. Remember what he saith to thee and to every one who walketh with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee Hebr. 13. Ver. 5. no no by no means will I forsake thee It s such a pack of Negatives that I read not the like in Scripture to assure thee that he will be with thee in thy being with him But some who can satisfie themselves touching their own estate take offence at others And this hath been an old complaint Why doth the way of the wicked prosper And why are they happy who deal very treacherously Jer. 12.1 I envied the wicked saith David when I saw the ungodly in such prosperity c. Psal 73.3 And Job 21.7 15. seems to take the like offence The better affected Heathen could see this crypsis of providence by dim light of natune The old Comedian brings in one grown old in honest poverty thus complaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I who am a worshipper of God and a just man am miserable and poor But others are rich who are Church-robbers Lawyers and Sycophants and wicked men So he Such objections as these have troubled good men in all ages when they see such strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such seeming incompossibilities unto common judgement wicked men yet blest of God men walking by chance with God yet God walking on purpose with them and prospering them Good men walking with purpose and with all their heart with God yet God walking with them as it were in the fury of fortune Notwithstanding all these objections its best and safest to hold the conclusion as David or Asaph after a long combate as it may seem with atheistical thoughts of sleeping providence or none he abruptly begins the third book of Psalmes Psal 73.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed or veruntamen Psal 73. Ver. 1. Yet God is good to Israel to the pure in heart to such as with whole heart and with purpose of heart walk with God And Jeremy layes down this conclusion first Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements Why doth the way of the wicked prosper And Chrysostome upon Genesis 14. wisely and modestly concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God no doubt oftentimes disposes things profitably when yet we know not the reason why so or so Yet if the places named Job 21.16 33. c. Psal 73.16 28. and Jer. 12.1 2 3. be well looked into every objection brings its answer with it Howbeit because yong travellers in Gods way look much at the temporal recompence of reward I shall speak somewhat on that argument unto them lest by the outward prosperity of wicked men they should be discouraged from walking with their God with purpose of heart It is possible and true that men may so regulate and order their affairs by prudence and providence and may so use diligence that they may stop all holes in second causes so make all ends meer that it will be impossible to miss of their designes without a miracle because God will not suffer that order which he hath set in things nor his universal providence whereby he cares for moves and helps on and concurs with or at least permits all the actions of all his creatures upon every occasion to be interrupted It is also possible and true that they who lay out themselves and their utmost endeavours and all their time in plotting and projecting and casting about for the things of this life and will not be modest or shamefac'd in the use of any thriving advantageous means in fashion as flattery bribery lying serving every base humour yea and call it fair and honest dealing too yea and set all their wits and consciences upon the tenters and all for the compassing of some worldly good it is no marvel if these men have their labours crown'd with good success since God in these cases goes along with his general providence concurs with their actions and permits their evil events Bildad tels Job truly that the earth must not be forsaken for his sake nor the Rock be removed out of its place Job 18.4 And alas why should such men be envied pity them rather t is their whole portion t is all they have but an estate for life for this life they shall shortly be sent into a far countrey like the sons of Ceturah with their gifts Gen. 25.5 6. when Isaac when they who are as Isaac was Gal. 4.28 when they who w th purpose of heart have walked with God shall obtain the inheritance Wherefore bee wee exhorted to make it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our business to walk with our God with a perfect heart It was the exhortation of Barnabas to all the new Converts and Believers at Antioch that with purpose of heart they would cleave unto the Lord Acts 11.23 The Syriac there hath with their whole heart they would cleave unto him If so we walk with our God he also will walk with us in goodness grace and mercy towards us But herein beloved consists our greatest danger When our God hath been pleased to make us his people 1 Sam. 12.22 made himself known unto us and made known unto us the evil and the good experimentally so that we have tasted of the evil and the good when the Lord hath restored us to our freedom and put it into our own power to cleave unto him and love him or else to leave him and forsake him in which state he set Adam though not without counsel rebukes and threatnings with ability and liberty to stand or fall If in this case we hanker and halt before our best friend if we be in and out walk uncertainly accidentally casually even as it happens with our God if then we depart from him he then departs from us For the Lord is then with us as we are with him 2 Chron. 15.2 So David saith unto the Lord with the merciful thou wilt shew thy self merciful with a perfect man thou wilt shew thy self perfect with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Psalm 18.25.26 And with this free conditional and impartial providence David acquaints his son Solomon Thou Solomon my son know thou the God of thy father and serve him with a persect heart and with a willing minde For the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever 1 Chron 28.9 So far are they out who secure men in this estate and perswade them that they cannot fall away when indeed there is the most danger of falling away in this estate if men continue not in the good will and obedience
for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
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
strong so walking worthy of the Lord to all pleasing Col. 1.10 The holy land is well worthy of such a seed Nor is it a strong fansie or imagination but a strong faith which sets before us this eternal inheritance For want of this the land of Canaan hath fail'd the heirs of it who have been driven out of it these many hundred years But all the faithfull ones the true seed of Caleb are undoubted heires to an inheritance incorruptible and undefiled and that fadeth not away 1. Pet. 1.4 It 's a Land of desire Psal 106.24 Psal 106. v. 24. Which may excite and satisfie all desires It s the Lords Land who is the desire of all nations or to note the full satisfaction of all desires the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire is singular Hag. 2. v. 8. and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall they shall come importing that all appetites and desires shall be fulfilled and satisfied in the Lords Land Hag. 2.8 Which the antient fathers understood of Christ saith Galatinus lib. 4. cap. 9. And therefore it s worthily called the Ornament in all Lands and that which the Lord hath spied out for his people Ezech. 20. v. 6. Ezech. 20.6 Remember the joynt testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites Num. 14.7.8 The Land which we passed thorow to search it is an exceeding good Land If the Lord bear good will toward us or delight in us he will bring us into this land and give it us And certainly he will so do if we bear good will towards him and delight in him Ut ameris amabilis esto That we may be beloved and delighted in we must be amiable and lovely Delight thy self in the Lord and he will give thee the petitions or desires of thine heart Psal 37.4 Now the Lord make us perfect in every good work to do his will working in us that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.21 God keeps his time though men be out of tune SERMON X. Numbers 14. ver 34. After the number of the dayes wherein ye searched the land even fourty dayes each day for a year shall you bear your iniquities even fourty years and ye shall know my breach of promise IN the thirteenth and fourteenth Chapters of Numbers is contained one of the most famous and most remarkable histories of the whole Old Testament The sons of Israel were now come out of Egypt had received the law in Horeb were numbred and mustered were made ready to march toward the land of Canaaan But as usually it comes to pass when we are about to travail toward Sion and set our faces thitherward then we meet with most opposition from the enemy The like was prefigured in the manifold obstacles and impediments which hindred this people in their journey toward the land of promise whereof ye read in the two former books and in the first part of this book The greatest obstruction in their way was the diffidence and despair of the people and afterward their vain confidence and presumption The Text contains Gods sentence against the Apostates from the faith Whereof there are two parts 1. Their punishment denounced 2. The cause intimated First Their punishment denounced ye shall bear your iniquities Which is amplified by the time fourty years and that in proportion to the time wherein they searched the land fourty dayes a day for a year In both we have these Axioms SER. X. 1. They search'd the land fourty dayes 2. They shall bear their iniquity fourty years 3. After the number of the dayes in which they searched the land fourty dayes each day for a year they shall bear their iniquities fourty years 4. Thus they shall know Gods breach They searched the land fourty dayes Wherein we must enquire 1. What this land to be searched was 2. What it is to search it and who they were who searched it 3. Concerning the time of their search The land to be searched here mentioned is not only that which is called strictly the land of Canaan lying beyond Jordan but also the land of the Amorites Deut. 1.20 on this side Jordan 2. As for the act of searching it is not undertaken for it self but for information as Joseph chargeth his brethren that they were Spies and that they came to see the nakedness of the land Gen. 42.9 And the like Hanuns Princes say of Davids servants 2 Sam. 10.3 Accordingly Moses gives instructions to the twelve Spies to inform themselves touching the people of the land whether strong or weak few or many touching their Cities wherein they dwelt whether in tents or strong holds concerning the soil whether it be fat or lean And therefore the word here turn'd to search is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider but the word is of larger signification as to search round about according to Eccles 7.25 Eccles 7.25 I applyed mine heart to know and to search and to seek out wisdom The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the margent I and my heart compassed I cast about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The searchers of this land were either God himself Ezech. 20.6 Or Men and they either the 12 Spies reckoned up by name Numb 13. Or the whole Congregation of whom the Lord here saith Ye searched the land for it was their motion first to send forth Spies to search it Deut. 1.20 Quod quis per alium facit id ipse facit That which one doth by another he may be said to be the author of it 3. The time of searching the land was fourty days The number of fourty is a mystical number which sometime notes temptation Sometime 2. tryal of faith and obedience Sometime 3. Sin it self is thereby signified Sometime 4. punishment of sin Sometime 5. repentance humiliation and expiation of sin And there are examples of all these Of the first The Lord Jesus was tempted fourty dayes Matth. 4.1 2. 2. The faith and obedience of the people was tryed fourty dayes while Moses was in the Mount While the Spies searched the land 3. It s a time of sin The Israelites sinned in the Wilderness fourty years Hebr. 3. 4. For that sins sake they bare their punishment fourty years 5. The same number also of fourty signifies a time of humiliation repentance and sorrow for sin And therefore fourty dayes were allowed the Ninivites for their repentance Jonah 3. The reason why they searched the land will appear from consideration of the land it self and the searchers of it their designe Gods authority for the searching of it 1. The land it self flowed with Milk and Honey and was the glory of all lands and therefore well worth the searching 2. The searchers of the land the principal chief of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all men that
Tigurin Bible Prohibitionem meam my prohibition or forbidding Coverdale that ye may know what it is when I withdraw my hand Two other Translations ye shall know my displeasure A fourth ye shall feel my vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the purpose The Hebrew word here used signifies neither vengeance nor provocation nor prohibition nor withdrawing the hand nor displeasure How be it I finde no Translation so far from the truth as our last and that of Diodati But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies none of these what does it signifie The word signifies a Breach So Tremellius ye shall know Abruptionem meam my breach So Piscator turns it and explaines the phrase ye shall know how great evill it is when a man breaks himself off from me Or thus That ye may know how great evil it is when I break my self off from any one But the former exposition is the more genuine For this people had broken themselves off from their God and shaken off the yoke of obedience Neque Deus quemquam deserit nisi qui prius Deum deseruerit God forsakes none but such as forsake him first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a breach must suppose something to be broken a breach must be of somewhat The Lord calls it his breach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my breach It must therefore be of something in God whether counsel or purpose and will And these and like words may be understood as well passively as actively The Pharisees and Lawyers frustrated the counsel of God against themselves Luke 7.30 And I am broken by their whorish heart which hath departed from me saith the Lord Ezech. 6.9 God breaks not his covenant and promise with his people but his people break their promise and covenant with their God It s naturally known that when covenants and bargains are made between men he who fails the stipulation and performance of his promise is said to break his promise and covenant not he with whom the other deals falsely and deceitfully For when one of the parties confederate hath broken his bond and covenant the other is left free Thus the Lord layes the blame of covenant-breaking upon his people Deut. 31.16 17. Josh 7.11 Judges 2.20 1 Kings 19.10 and elsewhere very often The Lord assures his people of his keeping covenant with them Deut. 7.9 He is called the faithful God that keepeth covenant and mercy with them that love him and keep his Commandements to a thousand generations Psal 105.8 and 106.45 and 111.5 Dan. 9.4 Nor ever doth he break his promise or covenant unless his people first break with him In which sense we understand Zach. 11.10 and other like Scriptures Whence it will follow 1. That which is said to be broken off from somewhat it hath been whole and one with that from which it is broken off And therefore since the Lord speaks here of his breach of his people from him surely his people had been one with him How else can they be said to forsake him depart from him c. Deut. 5.9 Ezech. 6.9 It is a truth in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne continuum est unum what ever is continued is one And such the Lord made the man of one minde one will one heart with himself 1 Cor. 6.17 He who is joyn'd unto the Lord is one spirit the Syriac interpreter adds with him 2. There is no doubt a Breach made between God and man 3. God here and elsewhere complaines of this Breach 4. Since the Lord complaines of his Breach doubtles he cannot be the cause of it 5. The apostate evill unbelieving heart of man turning from God makes this Breach 6. Gods counsells being conditional may by our default become frustrate 1 Sam. 2.30 I said indeed that thy house and the house of thy father should walk before me for ever But now the Lord saith be it farre from me For them that honour me I will honour and they that despise me shall be lightly esteemed According to this condition Paul and Barnabas speak to the contradicting and blaspheming Jewes It was necessary that the word of God should first have been spoken to you but seeing ye put it or rather thrust it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you and judge your selves not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal life lo we turn to the Gentiles Acts 17. v. 46. Thus the Gadarens rejected Christ Luk. 8.37 1. Hence it appeares that they are much out who conceive that God makes no other then absolute decrees 2. Who believe such absolute decrees as are no where extant in the word of God 3. How justly does this reprove I fear the most of us of our fickleness and inconstancy how yelding how easy how pliable are we to any the least temptation to break off union with our God How does our vain fear melt our hearts How does our hope of some seeming good carry our souls away from the chief good How does worldly sorrow break our hearts off from our God How does any outward pleasing and delightfull object take us and win us according to that of the Poet Hinc metuunt cupiuntque dolent gaudentque Hence men fear desire grieve and rejoyce These are the four Cardinal affections by which the chariot of our souls is moved and removed from our God So fearfull and cowardly was this people Dut. 1. v. 28. The false spies had discouraged their heart or rather melted their heart For so what is solid and strong by faith vertue or prowess and courage is weakned dissolved and melted by fear fainting and unbelief Gen. 45.26 For fear is the betraying of those succours which reason offereth Wisd 17.12 Hushai makes good this metaphor of the holy spirit here used 2 Sam. 1.7 10. He who is valiant whose heart is as the heart of a Lyon shall melt So fearfull and cowardly are all they who have an evill heart of unbelief in departing from the living God They believe not but betray those succours which the great God the Lord of Hosts offereth them Where of he complaines how long will it be yer they believe for all the signes that I have shewed among them Num. 14.11 They fear their many transgressions their strong and mighty sins Amos 5.12 that they can never be over-come Is there any thing too hard for God That 's the question Not whether the enemy be too strong for thee And therefore the Lord there expostulates How long will this people provoke me Num. 14. v. 11. And how long will it be yer they believe me for all the signes that I have shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have wrought or done among them yea which I have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore ejus in the midst of them in their heart As they confess Esay 26.12 O Lord Thou hast wrought all our works in us And therefore so much more exprobable
is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of
cannot know the Lords will or be his Disciples Luk. 14.33 And therefore the Apostle perswadet 〈◊〉 go out of this spiritual Egypt into that wilderness that we be unconformed to this world that we may prove and know that good that acceptable and perfect will of God Such retyrement never wants answerable effect For if the Lord met Balaam who went solitary to meet him with a mischievous purpose and put a word in his mouth how much more when we return unto our heart with pious intentions to meet the Lord and know his will and do it how much more will he reveal him self unto us in our mouth and in our heart O that this were come to pass unto every one of our soules Christ Conquering and to Conquer SERMON XI Numbers 24. ver 17. There shall come a Star out of Jacob and a Scepter shall arise out of Israel Numb 24. ver 17. and shall smite the corners of Moab and destroy all the children of Sheth VVE have in this Verse part of Balaams prophesie touching the Epiphany and manifestation of Christ the King born There shall come a Star out of Jacob. 2. The growth increase of that King A Scepter shall arise out of Israel 3. The administration and government of that King in subduing the enemies of his kingdom 1. The Moabites in particular He shall smite the corners of Moab and 2. More generally he shall destroy all the children of Sheth We have warrant to understand this Paragraph of Christ the King out of Matth. 2. where we read of some accomplishment and fulfilling of this prophesie The words contain these Axioms or Sentences 1. A Star shall come out of Jacob. 2. A Scepter shall arise out of Israel 3. That Scepter shall smite the corners of Moab 4. It shall destroy all the children of Sheth 1. A Star shall come out of Jacob. Concerning this Star I have long since spoken and therefore I shall not repeat any thing only we may take notice that by it the Wisemen were lead unto Christ now born and by a like Star of faith and hope according to the interpretation of divers of the Fathers we must be guided unto Christ if we will be wise also wise to our salvation 2 Tim. 3.15 This Star is said to come out of Jacob. What we turn to come Sâ—R XI is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is proper to a Star as Oriri to arise and shine forth Though the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orietur shall arise Matth. 2. v. 9. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incedere to go and so S. Matthew 2.9 describes the motion of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Star went before them until coming it stood over where the childe was which nor Star nor motion nor station were natural but miraculous and divine This King being born and declared by his Star so to be must have the ensigne of his Royall Majesty that 's a Scepter And that the next words present us with all 2. A Scepter shall arise out of Israel 1. And what is a Scepter The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Rod or Wand or Staff growing out of the root or stock or branch of a tree 2. Because the Tribes of Israel were wont to be distinguished by such Staves Num. 17.2.3 It s taken also for a Tribe Gen. 49.28 All the Tribes of Israel are twelve which proceeded from Jacob as so many branches from one and the same stock 3. And because all Tribes and families proceeding from one stock had one common Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is taken for the Governour and Goverment it self whereof it is a signe It signifies the governour so Gen. 49. The Scepter shall not depart from Judah The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince or Governor Thus what we read 2 Sam. 7.7 spake I a word with any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tribes of Israel for which we have 1. Chron. 17.6 spake I a word to any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges of Israel 4. It s used also for the Government it self as Esay 10.5 Assur the Rod or Staff of mine anger and 14.5 The Lord hath broken the Scepter the Chald. Par. turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power So Zach. 10.11 the Scepter of Egypt is in the Chal. Par. the dominion of Egypt Christ hath his Scepter his Insigne principatûs his ensigne and token of Soveraignty Anthority and Power This Scepter of Christ is either First of Grace and clemency a golden Scepter which was figured by that of Ahashuerus the prince and Head a type of Christ as Esther was of the Church Esth 4.12 Or Secondly of severity and Judgment an Iron Scepter Psal 2.9 Revel 12.5 A rod of iron According to the different parties he hath to deal withall Such is that known character of a just Prince Parcere subjectis debellare superbos To spare the lowly and subdue the prowd The Chald. Par. interpretes this Scepter by the name of Messiah the Messiah shall be anointed as Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King who bears a Scepter and the Syriac hath here for a Scepter a King But why must the Mesiah have a Scepter God the father who invests him and honours him with soveraign authority he in wisdom strengthens him and arms him with a Scepter of power and dominion From this Idea as from the patern in the Mount all inferiour powers are established So that there is not any just authority setled in any Commonwealth but it hath a coercive power annexed unto it otherwise the authority it self would become contemptible and be despised This was intimated by the known fable of the Frogs desiring a King If therefore Christ our Lord have authority he must also have his scepter his coercive power and strength to preserve and vindicate his authority from contempt Wherefore the Lord having given to his Christ a throne be gives him also a scepter The Lord said unto my Lord Chal. Par. To his word sit thou on my right hand c. There 's his throne Then followes The Lord will send the Rod or Scepter of thy kingdom out of Zion This is the original of all Kingly authority and power and the ensignes of them For what many say that when a throne or scepter or other ensignes of Majesty are ascribed unto God it s by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taken from the customes of Princes no doubt it s a great mistake For what ever is eminently good and excellent is first in God and then descends unto the creature though not Formaliter and Univocè yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a due proportion so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whatsoever is good here below is to be sought in God as being first in him as in its Fountain and exemplary cause not vice versâ For that of S. James
while we are as Jacob as yet weak it s to be expected that we suffer opposition and cursing but when we grow up in strength and become strong as Israel we must then expect Super maledictions cursings upon cursings Increase of grace is alwayes accompanied with proportionable increase of opposition and contradiction of the adversary Numb 33.11 They removed from the Red Sea and encamped in the wilderness of Sin c. The Red Sea or Edoms Sea for thence it had the name as I have shewen signifies that suffering which is incident unto flesh and blood or Edom the earthly man of which S. Paul speakes 1 Cor. 10.13 But Sin signifies Bushes and hatred when therefore we proceed from our conquest of that temptation which is incident unto man we become hated of men who are as thornes in our sides Thence they went to Dophkah that is pulsation knocking and smiting when their inward hatred breaks forth to knocks and blowes And the like significations have the following places of the Israelites journeyes if well observed by comparing spiritual things with spiritual For by how much we draw nearer to the heavenly Canaan by so much the more hatred we must look for from our outward and inward enemies The Spouse in the Cant. 4.16 therefore calls for not only the South winde but also the North winde to blow upon her Garden she desires both at once And why not only the South winde for from the South blow fruitful breathings whereby we understand the inspirations of the holy Spirit increase of graces thereby Jer. 1. v. 14. whereas Ab aquilone pandetur malum evil shall be opened from the North Jer. 1.14 The Spouse knowes well that there is no increase of graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the Spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Acts 2. when they received the spirit and the mighty rushing winde the spices flowed they declared the wonderful works of God but what then did the North winde cease when the South winde blew No did not the storm and tempest of persecutions arise more fiercely did not the hatred much more increase While the Apostles Disciples were yet but Novices in Christs school they suffered some accusation from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. But when they appeared full of the holy Ghost good God! how the North winde arose what storms and tempests did it raise in the hearts of gainsayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings Ubi magnitudo gratiae ibi magnitudo discriminis where there is greatness of grace there is greatness of danger saith S. Hierom. Men can well endure such as grow up together with them who are subject alike to the same infirmities with themselves while yet they live under the law and they can mutually pardon one anothers weaknesses but when the grace of God that brings salvation to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taught some of them to deny ungodliness and wordly lusts and to live soberly Tit. 2. v. 11. righteously and godly in this present world when these begin to grow up higher and to overtop the rest then the lower Shrubs speak evil of them 1 Pet. 4.4 Then the discipline of some Church or other sure I am not of the true Church of Christ which encourageth unto growth in grace 2 Pet. 3.18 and to abound more and more 1 Thess 4.1 like the Gardners Sheers soon crops and cuts down such surmounting proficiency under the name of Heresie or erroneous judgement because it exceeds the scanty measure of their Articles or confessions of faith which they will not suffer to be examined by the Word of God but require most unreasonably that the Word of God should be tryed and examined by their Articles and confessions of faith Hence it is that weaklings who are yet under the Law and like themselves may escape their Ecclesiastical censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not yea as Ours render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who are willing to live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 Some opposition will be made against Jacob the heavenly man as yet weak while he contends with his Edomick earthly-minded brother and strives and strugles with him as in the womb of Rebecca Gen. 25.23 and layes hold on his heel and would hinder him from being born and brought forth by consent James 1.14 15. For his earthly-minded brother is yet too strong for him and treads him under his foot But much more opposition is made against Israel the heavenly man now growen up with the increase of God Gen. 32.6 We read Psal 83. of a multitude of Nations plotting and consulting against Israel and their main designe is as appears ver 4. that the name of Israel may be no more in remembrance Ye have ten of the conspirators against Israel ver 6.7.8 and then Selah added which imports a beating down of the earthly thoughts and a raising up the heavenly meditations on what goes before Accordingly Edom notes the earthly-minde Ismael is the hearing without obeying God Moab the refusing the correction by the Law which is bastardy Hebr. 12.8 Hagarens the estrang'd nature Gebal the evil bordering upon the good Rom. 7.21 like a Second in descant which makes the greatest disharmony Ammon the secret sin Amalek the flattering tongue licking up and devouring the people The Philistine earthly sensual spirits Tyrians spirits domineering and oppressing Assur the besieging sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin which easily besets us in every circumstance Hebr. 12. v. 1. Psal 83. v. 5.8 and way-laying us And all these have been an Arm to the sons of Lot So much the Hebrew words signifie as it is acknowledged in the margent Only the Translators here as commonly elsewhere turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children which are Sons Hence the reason will appear why the Lord smites Moab All these have consulted together with one heart and have made a covenant against the Lord v. 5. For if against the people of the Lord then against the Lord himself for they who are in covenant have common friends and common enemies Acts 9.4 5. Whereas therefore they become an Arm to the Sons of Lot that is to the Moabites and Ammonites therefore Christ himself who is the Arm of the Lord Esay 40.10 and 53.1 John 12.37 38. is stretched out for the protection and salvation of his Israel and to smite the Princes of Moab and that according to his covenant For since the Moabites were enemies against Jacob yea mortal enemies against Israel the Lord had obliged himself by his
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
much more the whole number of them and that number the number of Eleven which in it self alwayes bodes some evil or other That day is a day of wrath a day of trouble and distreâ—â— a day of wastness and desolation a day of darkness and gloominess a day of clouds and thick darkness a day of the Trumpet and alarm against the fenced Cities and against the high Towers 1. Wherefore let no man hastily presume of his attainments as if he were already come into the heavenly Canaan the land of Rest There are eleven dayes from Horeb by the way of Mount Seir to Kadeshbarnea Moses describes that way ver 19. of this Chapter when we departed from Horeb we went through all that great that terrible wilderness the words are ful of Emphases which ye saw by the way of the Mountain of the Amorites as the Lord our God commanded us and we came unto Kadeshbarnea After we receive the Law in Horeb that is 1. in heat of concupiscence accidentally stirred up by the Law Rom. 7.8 2. In drought without any rain or dew of grace to extinguish or allay it 3. In terrour of the sword that killing letter All which S. Hierom understands by Horeb. We then come into the Wilderness the Wilderness of Paran where Hagar and Israel dwelt Gen. 21.20 21. which are allegorically understood of the first covenant saith S. Paul Gal. 4.21 25. A solitary a lonely condition which is described Deut. 8. v. 15. Deut. 8.15 That great Wilderness a state of long solitude and desertion and that terrible by reason of the fiery Serpent the word is singular the Devil which usually frequents such Deserts and annoys us with his venemous temptations as with fiery darts of the evil one Ephes 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.16 He allures us with blandishments and inticements until we embrace his suggestions and then as the Scorpion he smites with the tail of despairing remorse accusation and condemnation Such Briars and Thorns are with us in Sinai and we dwell among such Scorpions Ezech. 2.6 A place of thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirst after comfort and life but in which there are no waters of spiritual consolation All that great that terrible Wilderness we pass thorow before we come to Kadeshbarnea the unstable holiness of the childehood and then we are not yet come unto the rest 2. Let no son of Israel despair There are but eleven dayes from Mount Horeb unto Kadeshbarnea Passuri graviora dabit Deus his quoque finem We must endure greater and more grievous evils then these by how much we draw nearer to the heavenly rest And our God will put an end to those also It is at the Lords command that we take this journey Deut. 1.19 And he is leading us thorow that great that terrible Wilderness He is bringing forth water out of the Rock of Flint He is feeding thee with Manna in the Wilderness giving thee to eat the same spiritual meat Deut. 8. v. 15 16. and causing thee to drink the same spiritual drink 1 Cor. 10. Deut. 8.15 16. The words are in the Participle and imply the continued acts the perpetual guidance of our God his causing us to drink into one spirit and feeding us continually with the bread of life Wherefore be weak that is acknowledge thy weakness and thou shalt be strong So the Arabic Proverb And the Apostle Hebr. 11.34 Out of weakness they were made strong Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea in the wilderness of Paran they were afraid of the sons of Anac and believed not in the mighty power of God and so entred not into Gods rest which is the Apostles main argument of Hebr. 3. and 4th Chapters with allegorical allusion to Num. 13. and 14 Chapters Degeneres animos timor arguit Fear proves base spirits female and effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous Ismaelites not valiant and couragious Israelites Consider what he saith who sits upon the throne he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last Revel 21.1 8. S. John having seen the new Heaven and the new Earth and the holy City the new Jerusalem he heard the great voice saying the Tabernacle of God it with men and he will take up his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them c. then ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. v. 7 8. he who is overcoming shall inherit these things or according to another copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and I will be to him a God and he shall be a son unto me But to the fearful and unbelievers and sinners and abominated ones and murderers and fornicators and Sorcerers and idolaters and all liars their portion is in the Lake burning with fire and brimstone which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second death Wherefore rest not in Kadeshbarnea be not alwayes children Ephes 4.14 lest ye perish in the childehood as they did Num. 14. but v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth of these types and figures by love grow up unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things or who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and in all things Col. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be men be valiant and couragious through that faith which overcomes the world 1 John 5.4 Following the Lords cloud of witnesses Hebr. 12.1 who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longsuffering inherited the promises Hebr. 6.12 Heb. 6. v. 12. With such victorious faith such longsuffering endure ye travail and labour your six dayes so shall ye attain unto the seventh the true Sabbath the Rest-day of your souls even Jesus Christ even through Jesus Christ our Lord. The Lord God of your fathers make you a thousand times so many more as ye are and blesse you as he hath promised you Deut. 1. v. 11. These words contain Moses his Blessing of Israel And as they are here rendred they make a good sense But they reach not unto the full blessing such as Moses intended and the Lord had promised For whereas Moses acknowledgeth Gods blessing promised to Abraham to be fulfilled in part unto Israel he prayes for the accomplishment and fulness of it in bringing in the true Israel of God whereof the Israel according to the flesh was a type and figure The promise made to Abraham was of a twofold seed whereof the one was that it should be as the dust Gen. 13.16 and as the sand on the sea shore Gen. 22.17 The other that it should be as the Stars of heaven Gen. 15.5 and 22.17 The former is fulfilled in Israel according to the flesh the later in Israel according to the promise according to which Abrahams seed was to be called Gen. 17.19.21 The former promise was made good unto the fathers of these Israelites to whom Moses here speaks who were numerous and multiplyed
belly for the sins of the belly nor our hands for violence nor our feet for a vagrant life nor was the Spirit implanted in us ut insidiarum fraudum iniquitatum cogitatorium fieret that it should be made a study of treacheries and of frauds and of iniquities So Tertullian de spectaculis cap. 2. Sihon is called here an Amorite and elsewhere also King of the Amorites An Amorite is Locutuleius a great Prater a bitter talker So that when Sihon is said to be an Amorite and King of the Amorites we understand that evil spirit which sweeps away extirpates and roots out of us all good and wholesom words Hence Amorite has the name and sets in their places all devouring words all words that may do hurt Psal 52.4 Hence we may learn part of that hard lesson which Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down from heaven Know thy self If heavenly thoughts if the precious thoughts of God lodge in us Psal 139.17 without doubt Gods Spirit acts and rules us And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer For then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Indwelling Deity the Essential word of God takes up his residence and dwelling in us But if vain sinful and wicked thoughts dwell in men they declare plainly what Spirit rules and acts in them that Sihon the Amorite and King of Heshbon and King of the Amorites reigns in them And he suggests foolish vain sinful bitter words and sets the tongue on fire from Hell James 3. I well know how men are wont to excuse themselves that their hearts are good though their words be evil so saith that wanton Epigrammatist Lasciva est nobis pagina vita proba est Our book 's lascivious but our life is good It s impossible Words are a great part of our life according to which we shall be all justified or condemned Matth. 12.37 James 3. v. 11. That argument of S. James is unanswerable Jam. 3.11 Doth a Fountain send forth at the same hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is sweet and that which is bitter If therefore as a Fountain casts forth her waters so foul-mouth'd men cast out their wickedness Jer. 6.7 there is no question to be made but Sihon the Amorite reignes in those souls the word of Belial dwels in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Word of God harbours not there There is no concord between Christ and Belial that is the Devil as the Syriac there turns it Satan 2 Cor. 6.15 2. Sihon also hath his land which is the land of Gilead but since Sihon was King of the Amorites and that land in his possession it was called the land of the Amorites Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acervus testimonii an heap of testimony or witnessing which figured the multitude of the divine witnesses the Prophets of the Lord and all believers who give testimony unto the truth and power of God the cloud of witnesses Hebr. 12.1 Hence was Elijah the Tisbite 1 Kings 17.1 Elijah the Tisbite that was of Gilead When Sihon is King of the Amorites all the heap of witnesses all the Prophets testimonies are made matter of talk All that men read all they hear all they meditate all they learn by reading hearing meditation it is to talk it out again And freely and openly to speak my fears I am perswaded that Gilead is yet in the Amorites hands I much fear that what the Lord tells his Prophet is verified and fulfilled of our times may I not say also of this place Ezech. 33.30 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel But quo jure By what right does the Lord give these into the hand and power of Israel by a manifold right For although the Lord by reason of special covenant with Abraham and his seed vouchsafed to be styled the God of Abraham Isaac and Jacob and the God of Israel yet the Lord had made a covenant also more general with Noah and his seed after the flood and consequently with all nations descending from them Gen. 9.10 11. So that not only by right of creation and preservation which is creation continued and by right of redemption from the flood whereby he redeemed them from death but also by right of covenant yea jure forisfactionis by right also of forfeiture by breach of covenant all became obnoxious and liable unto the just judgement of God so that by a manifold right he might dispose of them and theirs their persons and estates as here of Sihon and his land Mysticè 1. Observe O thou Israel of God how potent and subtil how malitious enemies thou hast even after thou hast past over the river Arnon The spiritual childe meets with some opposition the flesh lusts against the spirit this was figured by Esek Contention which Isaac first met withal But when that 's overcome greater enmity ariseth that 's Sitnah the strength of Satanical hatred Both must be subdued before Isaac comes to Rehoboth the latitude of freedom Gen. 26.20 21 22. The Ephesians had conquered the former and were now in conflict with the later to whom S. Paul saith we wrestle not with flesh and blood such as the Galatians as yet little children Gal. 4.19 had to fight withal Gal. 5.17 but against Principalities against Powers against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render against the spiritualities of wickedness in heavenly things Ephes 6.12 Ephes 6. v. 12. That is saith Aquinas the very power and strength of wickedness Such enemies as David complaines of Psal 56.2 They who envie me have swallowed me up all the day Psal 56. v. 12. For many fight against me from on high so the LXX and Tremellius Prowdly or arrogantly so Piscator and Coverdale although David may be understood to direct his complaint unto God by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so Psal 92.8 Mich. 6.6 2. Note hence O Israel how great a strength is imparted unto thee by thy God even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyperbolical or exceeding greatness of his power to us-ward who believe Ephes 1.19 3. Hence its evident that one spirit does not act in all men for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart and implant evil thoughts in their room and the Israel of God hath a spirit of power from the God of life to destroy Sihon and root out all the evil thoughts out of the heart and implant good thoughts there surely these divided opposite contrary acts cannot proceed from one and the same spirit It s our Lords argument That Satan cannot cast out Satan but the finger and Spirit of God it is which is contrary to Satans spirit which casts
to the utter wasting of nations and desolation of kingdoms So that howsoever the war began and whatever the cause and quarrel was at first yet the quarrel in the end will be for necessary support of nature for bread Thou hast bread and I have none thou hast meat and I have none thou hast clothes and I have none And therefore the Wiseman gives good counsel the beginning of strife is as when one letteth out waters Or rather according to the order of the words Prov. 17. v. 14. He who letteth out waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the beginning of strife therefore leave off contention before it be medled withal Prov. 17.14 The vast level in the North and North East of this Nation which lay long time under water might at first have been prevented with half a dayes labour which hath cost much treasure and the labour of many years and it may be yet questioned whether in vain or not Such advice as this was given in this place many years ago while it was Res integra when as yet no blood was drawen but in vain Yea even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that counsel was imputed as a great crime to the Author of it when yet the effect hath proved that it was good counsel how ever it was taken War is an eater a waster a consumer 2. Although war in diverse cases may be lawful yet Gods people ought to wait upon Gods summons Gods Trumpet must sound Alarum when they go forth to battle Numb 10. 3. Hence it appears that although ambitious Tyrants and Invaders usurp a power over others as Sihon did over the Moabites and are permitted so to do by the patient and long-suffering God yet Altissimus est patiens redditor Ecclus 5.4 the most High hath his Jubile Levit. 25. when he will restore every one to his right 4. Although the Lord give to Israel Sihon and the Amorite King of Heshbon and his land into their power yet must Israel fight for it The promises of God do not disoblige us from that duty which is required of us for the obtaining of the promises No not the Oath of God Deut. 8.1 Hebr. 6.13 14 15. Yea the promises of God are a stronger obligation to binde us to obedience 2 Cor. 7.1 Mysticè 1. Heshbon is no free City but under the tyranny of Sihon Thoughts are not free as many think who make little account of them It s true indeed that the judgement of the heart and thoughts belongs not to mans day nor can man judge of them It is also true that the thoughts or dinarily without our choice glide into our mindes as light into a room but whether these be good or evil they are not free from Gods knowledge or cognisance For he judges the thought of the righteous to be judgement Prov. 12. v. 5. Prov. 12.5 and the thought of foolishness to be sin Pro. 24.9 and 15.26 And if the Lord take cognisance of the evil thought and judge it to be sinful surely the sinful man is liable to punishment for the sinful thought And therefore S. Peter directs Simon to pray that the thought of his heart may be forgiven him Acts 8.22 2. The exhortation is medle or mingle with him with Sihon the Amorite King of Heshbon in war or battle What shall we mingle with him Deal with him at his own weapon So our Lord coped with the Devil Scripture against Scripture Object But Sihon suggests evil thoughts Suggest thou good thoughts against them Out of the heart proceed evil thoughts T is true but good thoughts also proceed from thence For Prov. 4.23 Out of the heart are the issues of life What though Sihon and Heshbon be strong the good thoughts are from God and they are stronger Igneus est illis vigor coelestis origo Good thoughts have fervent force and heavenly birth Does Sihon the Amorite King of Heshbon fight against thee with wrathful thoughts answer him with milde and gentle Does the Amorite set upon thee with hard speeches Give him a milde answer It was the Jews stratagem when the Romans fought against Jerusalem and forced their Engine their Iron Ram against the City walls to batter them they cast out Wooll-packs which met the Ram and saved their wals A soft answer turneth away wrath Prov. 15.1 Does the Amorite proceed to cursing and bitterness Though they curse yet bless thou Psal 109.28 Bless them that curse you Matth. 5.44 It s the precept of the true Jehoshuah Not rendring evil for evil 1 Pet. 3.9 nor rayling for rayling but contrary wise blessing as knowing that ye are called that ye should inherit a blessing 1 Pet. 3.9 It was the practice of the true Jehoshuah when he was reviled he reviled not again 1 Pet. 2.23 Why therefore should the opposition of Sihon with his Heshbonites his Amorites his Army of evil thoughts discourage the Israel of God For why should any true Israelite complain Alas my vain thoughts lodge in me Heshbon prevailes over me Jer. 4.14 Mistake not thine own state poor soul The thoughts are quick and nimble mortons which its possible may be indifferent or naturally good or if evil haply not evil to thee There is an open passage from all sensible things to the senses as they say Quodlibet visibile radiat every visible thing sends forth a species or image of its self the like we may say of other objects in regard of their respective senses And the way lies as open from the senses unto the common sense and fansie and thoughts If now the thought be evil as injected and cast into the soul by the Evil one its evil to thee only if thou entertain it well If you feed a Dog hee 'l be sure to resort to you and faun on you as one who loves him But if you beat him away and be constant and earnest in so doing hee 'l be gon and look at you as his enemy Even such are our thoughts to us as we are to them They faun upon us as if they loved us and presented somewhat convenient for us if we give them good entertainment feed them with consent and delight in them they will abide with us and lodge with us Jer. 4. But if we beat them away with the Staff of the Law as the Chald. Par. calls it Psal 23.4 they will forsake us The Lord knowes the thoughts of man that they are vain Ps 94.11 12. but then follows Blessed is the man whom thou correctest O Lord and teachest him out of thy Law T is true a Dog is impudent his Epithet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and our thoughts they are bold and thrust themselves upon us They were so bold so unseasonable and saucy they were that they intruded into the company of the Disciples even at a time most unseasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.46 Luke 9. v. 46. There entred in a reasoning among them this which of them should be
the greatest Our Lord complains of them They came about me like Bees Psal 118.27 Beelzebub was the God of Ekron 2 Kings 1.2 whence the Poets had their Acheron who has hi name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fly as Macrobius cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a god that drives away Flies He injects and casts his evil thoughts into the souls of men which are impudent as Flyes are and though you beat them away they will return The only way is to kill them as they say it was Domitians the Emperours business to kill Flyes An exercise too unsuitable for an Emperour unless he intended thereby to be like his fellow-gods as he called them and especially him who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter who drove away flyes However it is a laudable yea a divine exercise and fit for those who would be like unto the true God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away mortifie and kill the vain and sinful thoughts Mysticè The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to ruminate ruminate upon him meditate upon him The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifies But being in the reflex form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a more then ordinary rumination and meditation Let us ruminate and meditate on Sihon on Heshbon Sihon is a sweeper he endeavours to sweep out our good thoughts let us endeavour also to sweep out all his evil thoughts Sihon is Eradicator that evil spirit that endeavours to root up all the plants of righteousness And let us root up all the plants of wickedness Every plant which our heavenly Father hath not planted shall be rooted out Matth. 15.13 Let us extirpate every plant of wickedness Let us sweep out the dust of the false knowledge This was Davids practise Psal 77.6 in Vulg. Lat. Scopebam spiritum meum I swept my spirit or rather my spirit made diligent search So let us search so let us sweep out every Sluts corner in our house There is no doubt but if we will take pains with our selves we shall finde work enough within doores even in the inner chambers of our hearts There is great need to sweep it There is a treasure lost there The woman swept that house to finde her Groat Luke 15.8 The old Latin text had Evertit domum she overturnd the house as many endeavour by controversies and vain janglings to overthrow the Church of Christ The Mistriss bids her Maids sweep the house the one asked the other for a Broom the other said it was a Beâ—som no saith she it is a Broom while they thus contended the house lay unswept The wisdom of God cals upou us to sweep and cleanse our hearts James 4.8 And men quarel and contend about that word whereby they should be cleansed John 15.3 and leave the work undone O how often come men to hear the cleansing word how it should be applyed for the purifying of their hearts and by that very Opus operatum as they call it they think themselves cleansed Prov. 30. v. 12. they are pure in their own eyes when yet they are not washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their own dung But let us return unto the former signification of the word Let us contend let us medle with Sihon and his Heshbonites in battle The enemy must be discovered before we can fight him The Roman Historian saith of a certain people in Italy with whom they had war Difficilius ipsos invenire quà m vincere It was more difficult to finde them out then to overcome them The people of Heshbon are such a subtile people they lurk within us How long wilt thou cause thy vain thought to lodge in thee Jer. 4.14 The man of sin Jer. 4. v. 14. Sihon the Leader of evil thoughts cannot be revealed unless there be first a departure 2 Thes 2.3 While our thoughts lodge in us and are of our house while we are one with them and they with us we cannot possibly perceive them or discern them as enemies unto us If the object be too near us we cannot discover it Sensibile supra sensorium non facit sensationem When what is visible is upon the sight it cannot be seen The god of this world blindes the eyes of men with their own thoughts whereby they are not discerned But if we look on our thoughts at a distance if we depart from the man of sin he will be then revealed we shall then discover him and see how fouly we have been abused by him When the enemy is discovered he is not to be conquered by outward means Our great enemies we have to deal withal are our vain foolish thoughts And therefore as he were a mad man who should hope to overcome a Sword or Dart with a thought so is he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon Yet such hath been the madness of the Cainish generation from the beginning that what opinions they cannot subdue with spiritual weapons they confute them with a Prison Fire and Fagot But indeed herein they much betray their own weakness and their bad cause who stir up the Magistrate to make Lawes to put men in prison or put them to death for supposed Heresies or erroneous judgements of divine matters which because the ignorant zealots cannot prove to be such or convince them by spiritual armes they betake themselves to temporal and outward It was the custome of Nero the Emperour to go up and down Greece like a Fidler and to challenge all Minstrels of the best note to sing and play with him If he overcame any he got the prize if he were worsted he took a course with his Adversary that he should never sing or play more causing him one way or other to be put to death Nero was the first persecutor of the Christian Church whom all follow to this day and as all men judge of him so may they of all such absurd and ridiculous men men of corrupt mindes reprobate concerning the faith and their folly or madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made manifest unto all men as Nero's Jannes and Jambres their predecessors hath been 2 Tim. 3.9 For they declare evidently that they want spiritual weapons when they trust to carnal and temporal This our Lord Jesus Christ shewes and will shew when he conqures Antichrist not with fire and sword but with the spirit of his mouth 2 Thes 2.2 Thoughts and opinions are spiritual things and can be discerned only spiritually and by spiritual weapons only be overcome but never in others unless first they be mastered and subdued in our selves And how shall that be done 1. Hate vain thoughts These are enemies which thou hast a warrant to hate Yea hate them with a perfect hatred Do I not hate them that hate thee saith David It could not be otherwise He was a man according to Gods heart a friend
wise Salomon directed by the onely wise God have injoynd the same in vain that every one should keep himself his heart his soul diligently If no man had power so to do At least they were confident that the Sons of wisdom the Israel of God Believeres in Christ such as we all profess our selves to be that such as they have power over their own soules hearts and spirits to keep them Because they have in them the power of God which is Christ himself to keep them 1 Cor. 1.24 3. A man cannot be too strict too carefull too diligent in the keeping of his own heart He must keep it with all keeping yea above all keeping So that what care and regard men have to their houses their fields their treasures the safety of their wives their children their friends their servants Such care such vigilancy yea greater care greater regard ought to be had of the heart If these must be garded the heart must be re-garded the gards must be doubled in defence of the heart If we set on locks for the preservation of our treasure we must set on locks double locks and barres for the preservation and keeping of our heart 4. If this care this watchfullnes be required of every one in regard of himself Hebr. 13. v. 17. how great must their care their observation be who watch for others souls Hebr. 13.17 Obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that lead you and submit your selves for they watch for your soul c. How much greater must their care be who have charge of all 2 Cor. 11.28 the care of all the Churches Such was S. Pauls charge But the keeping of others and Watching over them is not the ministers duty onely but even every mans in regard of every man according to his power And therefore the wiseman Ecclus 17.14 He that is the Lord said unto them Beware of all unrighteousnes that 's a command to look to our selves and to keepe our owne hearts and he gave every man commandement concerning his neighbour that 's the care for others And that men are grown careless and regardless of others it proceeds from that Cainish nature which men have gotten by long walking in the way of Cain It was his speech Gen. 4.9 Am I my brothers keeper 1. This justly reproves the gross mistake if we may so call it of this precept Moses saith only take heed to thy self and keep thy soul diligently And how many of the Apostate Israelites take heed to their brutish those carnal selves and keep their body diligently take care of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. v. 14. Rom. 13.14 pamper their bodies feed them riotously and gluttonously clothe them gorgeously They who wear soft raiment are in Kings houses saith our Lord Matth. 11.8 Should some one of our Saviours genuine Disciples behold our Congregations he would think we were all Courtiers 2. Others when they are counselled by Moses to take heed to themselves and keep their souls diligently let them alone to provide for their natural their animalish selves and they keep their souls diligently Their money is their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold is the blood and soul of these men Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self the sensual self The immortal soul born out of God and created to bear the image of the heavenly it s wholly neglected miserable poor and naked This this is the wisdom of the carnal man to take great heed unto the flesh which is corruptible and must shortly perish to provide with greatest care for the body which is no better then a man-case feed it clothe it deck it wash it trim it rub it paint it powder it spot it c. In cute curanda plus aequo operati Too busie men and women are in caring for their skin As for the immortal soul bought with an inestimable price which should feed on faith Psal 34. v. 3. Psal 34.3 and be gloriously clothed with the Lord Jesus Christ and his Spirit made to be the dwelling of the Deity it s so little cared for so slighted and disregarded as if indeed it were not at all Minima maximi maxima minimi aestimantur least things are most regarded the greatest least O thou degenerate unworthy brutish man Consider once what thou art and know thy self Call thy self seriously to an account whence thou art and of how noble a stock who was thy maker and for what end he made thee and how unlike thou art unto thy God to whose image thou wert made and how unlike thy self when thou camest out of Gods hands Humble thy self and sit in the dust whereinto that flesh thou tamperest is ere long to be resolved Put off thine ornaments that the Lord may know what to do to thee Exod. 33.5 Clothe thy proud flesh with beasts skins as our God clothed sinful Adam to teach him thereby mortification of his sin Gen. 3.21 Be exhorted O Israel to take heed to thy self to keep thy heart to keep thy soul diligently Care O care for thy soul as a thing of greatest price as that whose worth cannot be countervailed by all the creatures as being better worth then all the world For what shall it profit a man if he shall gain the whole world Mark 8. v. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lose or be punished with the loss of his own soul Or what shall a man give in exchange for his soul Mark 8.36 37. Consider how easily the heart walks after the eyes Job 31.7 How slippery our standing is how dangerous our fall that being fallen we can never rise by our selves that sin which defiles the soul may be engendred by an evil word yea by a vain thought Jer. 4.14 Jer. 4. v. 14. O Jerusalem cleanse thy heart from wickedness that thou mayest be saved How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in the midst of thee That consent unto the temptation compleats and perfects the sin That sin being perfected brings forth death O what great need therefore is there that we take heed to our selves and that we keep our souls diligently that we keep our hearts above all keeping The meanes to keep thy self thine heart thy soul O Israel is not here prescribed by Moses The most effectual meanes was reserved for him whom the Lord would raise up who should be like unto Moses For surely the Lord such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation and equity would not injoyn such an hard duty as this is to be done but he would also shew the most effectual meanes and way how it should be done Wherefore the Lord Jesus whose main end of comming into the world was to save mens soules he prescribes two powerfull expedients and meanes to be used by his disciples for the effecting of it Luke 9.23 1. Self-denyall and 2.
joyn'd and continued unto him as one with him 1 Cor. 6.17 He that is joyned unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatus glued as it were and intimately united unto the Lord he is one spirit the Syriac adds with him And therefore it must needs be irksom and painful to part from him as a bone dis-joynted and parted from its bone so the word in Jer. 6.8 signifies as the Translators acknowledge in the margent and it is so used Gen. 32.24 And indeed it most concerns us and in all reason we should be most sensible of it when our soul is dislocated and out of joynt and so it is when the Lord departs from it because we have first departed from him And therefore he complains Ezech. 6.9 I am broken with your whorish heart that hath departed from me And therefore the Lord out of his great love seems sensible of such paines as accompany dis-joynting or wounding or breaking of the body part from part Wherefore the Lord out of intense love exhorts us Be instructed or corrected or instruct thy self O Jerusalem Ne avellatur anima mea so Arias Montanus turns it lest my soul be violently pluckt away from thee as unwilling yet forced by thee to depart from thee And what will come of it lest I make thee as a Desart a wasted desolate land not inhabited These words must not depart from thy heart all the dayes of thy life Thou hast no warrant to neglect the heeding of thy self or keeping of thy soul no not one day of thy life The reason is 1. Our God is the God of all our times all our dayes 2. His words are the words of this life Acts 5.20 Be exhorted O Israel only to take heed to thy self and keep thy soul diligently lest thou forget the words which thine eyes have seen and lest they depart from thy heart all the dayes of thy life Solomon having exhorted his son or disciple to heed his words and give attention to his sayings Prov. 4.20 well knowing the common guise of hearers to let what they hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or drop like water thorow a riven dish as that word properly signifies Hebr. 2.1 he adviseth his son to beware lest the wicked cause these words to depart from his eyes For so the word is in Hiphil and requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood out of the verse before Prov. 4. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne recedere faciant let not the wicked cause them to depart from thine eyes but that he keep them in his heart as an hidden treasure laid up in the midst of his heart as most dear unto him This keeping of them will not be in vain for they are words of life to those who finde them v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Receipt or received doctrine as he calls it ver 2. of of that Chapter it s a Catholicon an universal medicine its health to all their flesh Which is literally and really true for the healing doctrine of the Word 1 Tim. 1. v. 10. as the Apostle calls it 1 Tim. 1.10 not only restraines the concupiscible from all excess and riot from all surfeting and drunkenness from all chambering and wantonness all foolish and hurtful lusts which betray the soul unto these exorbitancies but it moderates also the passions of the irafcible as anger fierceness indignation desire of revenge vain fears vain hopes Which spiritual maladies the learned Physitians in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly declare to be the causes of many bodily diseases But though the words of wisdom be attended unto though laid up in the heart yea in the midst of the heart yet unless the heart it self be well kept we are in danger to forget the words which our eyes have seen and they will depart from our heart To prevent so great an evil its needful that we learn an Art of memory a method and way to keep these words For certainly by corrupt nature we are not able to keep them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that hinders must be removed and some positive helpful means used 1. As for the former I shall name some impediments of the natural memory and the removal of them with Analogy unto spiritual hindrances and removal of them also The corrupt animal spirit hurts the natural memory And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen One ye read of in Mark 1. Yea Mark 5.2 there 's a whole Legion of them in one man who dwels in the tombs even in dead works He cannot be bound with the bands and fetters of the Law but he breaks them and casts them away Psal 2. Such unclean spirits ye read of who have destroyed the memory of God and his Word extreamly in these last dayes Revel 16.13 14. Jer. 23.14.27 How needful therefore is it to discern of the spirits whether they be of God or not 1 John 4. 2. The Physitians say Delirium phrenitis causat oblivionem when the reason is lost the memory is lost 'T is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide and rudder of the soul The Prodigal for this reason forgat his fathers house as it is evident from hence that afterward he is said to come to himself Luke 15. 3. A third hurt of the memory is said to be negotiorum moles incombrance with many businesses Mark 4.19 the cares of this world and the deceitfulness of riches and the lusts of other things choak the word And therefore the Apostle exhorts us to lay aside every weight and the sin that besets us in every circumstance Hebr. 12.1 4. That which they say helps the natural memory hurts the spiritual namely images For experience hath proved that hereby forgetfulness of God and divine things hath crept into the Church of God Hereby the antient people of God were extreamly deceived They made an Idol to help their memory of God and thereby the lost it Psal 106.19 20 21. They made a Calf in Horeb and worshipped the molten image c. Then followes they forgat God their Saviour And it is a vain impiety to set men to look Pictures and Images of God the Father Son and Spirit which draw down the thoughts from conceiving a-right of God to be a Spirit unto corporeal and sensible things 2. Come we to positive helps Certain it is Quae curamus meminimus Those things which we take heed unto and take care of those even when we are old we remember especially when we fasten them in our souls by meditation on them day and night Psal 1. They are wont to preserve the natural memory with certain ointments applyed to the head Such a spiritual unction we receive from the holy One 1 John 2.20 which remembers us of all that ever we
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
reward Matth. 6.2.5.16 What they desire and aim at they have namely the applause and praise of men But the inward cleansing from sinne is not obtained by these outward performances that 's gotten by righteousness Dan. 4.94 It was Daniels counsel to Nabuchadnezzar do away thy sins by righteousness and thine iniquities by being merciful to the afflicted And therefore the inward good intention of the heart mercy and compassion and the like spiritual graces must accompany almesgiving and thereby the cleansing is obtained So our Lords speech is to be understood as its clear by the context Luke 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which our Translators turn Give almes of what ye have which they render otherwise in the margent as ye are able neither way well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are inexistentia as Arias Montanus well renders that word and so the words will afford this sense give or offer ye the things which are within such as I named before your almes or merciful gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold all things are clean unto you For that which cleanseth and purifieth is somewhat of God and Christ not the outward work although that also ought to be done So the Apostle 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified by the name of our Lord Jesus and by the Spirit of our God Unless there be that inward purger and cleanser the work is not wrought Outward shewes and pretenses how specious soever are uneffectual This the sons of Sceva found with a mischief when they adjured those who had evil spirits by the Name of Jesus Acts 19.14 15. The evil spirit answered Jesus I know and Paul I know but who are ye And the man who had the evil spirit prevailed over them As the Galls having taken Rome they came upon the Senators who were invested with their Robes and all Ensignes and shewes of majesty whom the Galls slew like beasts whom at first they had looked upon as gods 2. What a poor opinion hypocritical men have of the true God and his Name they make him and his Name inferiour and serviceable to their poor base ends a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the Kings name and Gods name must be taken in vain for the obtaining of it What a preposterous inverting and perverting things is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his name must serve a turn What ever any hypocrite does though evil yet somewhat of God is pretended for the warrant of it as when he saith its just its equal its true its right Jer. 50.7 John 16.2 In nomine Domini incipit omne malum mischief begins with the name of the Lord as they said of old concerning the Popes Bulls But this taking of Gods name in vain shall be in vain to them who so take it For though the hypocrite by his turning things upside down may possibly deceive a man yet God his Maker he cannot deceive And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord Esay 29. v. 15 16. and their works are in the darkness and they say who is seeing us and who is knowing us This woe shall be 1. To their work that shall be frustrate Your subversion or turning of things shall be esteemed as the Potters Clay For shall the work say to him that made it he made me not or shall the thing framed say to him that framed it he understood not 2. And this woe shall be to their present state which in requital to their subversion shall also be changed Is it not yet a very little while and Lebanon figuring the Gentiles state shall be turn'd into Carmel very fruitful as the Jewes had been through the blessing of God upon it and Carmel shall be esteemed a Forest Whereby the Prophet implyes the conversion of the Heathen unto Christ whom the Jewes should reject as the words following evidently prove And what was charged as a crime upon the Apostles that they turn'd the world upside down Acts 17.6 had yet a truth in it when what was above and high in men Luke 16.15 so that they called the prowd happy Malac. 3.15 that is brought low and the brother of low degree glorieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his height James 1. v. 9 10. and the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abasement James 1.9 10. when every valley is filled and every Mountain and hill is brought down Luke 3.5 3. Learn what manner of people Gods Israel is no vain and empty men no they have God and his fulness in them Ephes 3.19 filled or filling unto all the fulness of God Ephes 3. v. 19. They have his name written on them Revel 3.12 Jehovah is the being so that great name signifies not the shew not the seeming only They have his mercy his grace his long suffering his goodness his truth in them that 's his name for ever Exod. 34.7 They have his love in them John 5. that 's his name 1 John 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the father of David Jesse is the very being it self without fiction without hypocrisie Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name T is worth all thy love all thy reverence And why then hadst thou rather seem to be then in earnest and indeed to be what thou wouldst be thought to be If the shew and form be so highly esteemed by thee how much more will the substance it self if thou knowest it It is worth our inquiring what name thou bearest and whether the name of thy God and his Christ and if so whether in vain yea or no. John sent his Disciples unto Jesus Matth. 11. to inquire whether he were the Christ or no our Lords answer was the blinde see the lame walk c. Many there are penitent men disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his name canst thou answer them so canst thou shew by thy life and works that thou bearest Christs name So when the Greeks came to Philip and Andrew desiring to see Jesus John 12. Our Lord shewed them himself and his Disciples in their death and life a grain of Wheat dead and living and bringing forth much fruit that is Iesus Canst thou shew them Iesus in his death or life canst thou shew thy self dead with him and risen with him Then will mighty works shew themselves in thee as Herod reasoned Thus doing we shall not bear the Lords name in vain while we are bringing forth fruit but he will purge us and we shall bring forth more fruit Hereby the name of the Lord shall not be polluted or
rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many
with authority and it is the act of a Superiour who commands somewhat by authority to be done by his inferiour under his power 3. Postulamus jure we demand by right and it is an act common to all who have right to make demand that right be done The word here used to require answers to the two later significations And indeed it is a word used by the supream Magistrate as in that usual form of speech We will and require we require and command c. Now although the most high God have soveraigne authority and independent right unto his creatures especially to man in whom he hath a manifold right of 1. Creation 2. Preservation which is a continuing and perpetuating creation 3. Covenant 4. Forefeiture 5. Redemption and 6. New Covenunt of which I have spoken heretofore particularly yet here the Lord Non postulat he requires not his right Non poscit he interposeth not his authority and command but Petit he desires intreats and requests which last word in our language is equipollent to the two former And though it be of the same Latin Original Requiro yet it differs in usu SER. XIV whence vis norma loquendi use is the rule of speech O the wonderful condescent of the most high God King of Kings and Lord of Lords and the only Ruler of Princes He hath all authority all right beyond all compare yet he deigns to petition for that which he hath independent right and authority to command and require of his Israel But lest this discourse should seem to be meerly critical we shall finde a like condescension expressed by S. Paul 2 Cor. 5.20 We are therefore Ambassadours for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam Deo precante or exhortante as God praying you so Beza or exhorting you so Pagnin we beseech you c. The word is in the Participle present The Lord is praying is exhorting you by us And so in the Text the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petens so Arias Montanus requesting desiring entreating thee O Israel Thus the Lord hath done thus he is still doing And what reason is there that the Lord intreats and is continually intreating these duties of us 1. He knowes our necessity and how extream needful these are for us 2. He loves exceedingly our immortal souls which being come forth from God whose off-spring we are Acts 17.28 and by sin separated from God he would not that our immortal souls should perish in sin and death And therefore he labours their return unto him by all means both by fear whereby we may depart from the sin and by lave whereby we may be reunited and adjoyned unto him and his righteousness This is the scope of the Apostle in the place now named 2 Cor. 5.20 God is entreating you by us we beseech you be ye reconciled unto God But why does the Lord thus continually sollicit us hereunto entreating and beseeching us daily to be reconciled unto him He knowes the daily necessity of his Israel in all successive generations He has a right unto all these duties which he requests of us And hence it is that he continually moves us inwardly and outwardly And this continal claim preserves his right 1. Behold O Israel what thy debts and engagements are unto thy God to fear him and to walk in all his wayes and to love him and serve him with all thine heart and with all thy soul and to keep his Commandements and his Statutes These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are Gods Matth. 22.21 These and such as these are the debts which we confess and acknowledge that we owe when we pray the Lord to forgive them Matth. 6.12 2. Hence also it appears that Israel detains these dues and debts from his God and aliens them to whom Israel is not indebted Rom. 8.12 We have given his fear unto men Esay 51.12 13. which is his due and he claims it Mal. 1.6 A Son honoreth his father and a servant his Lord. If then I be a father where is mine honour And if I be a Lord where is my fear SER. XV. saith the Lord of hosts I rather turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord then Master as ours have here done both 1. Because Master is doubtful as answering to Magister and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.13 14. 2. It s the same also with Herus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath relation to any private and obscure family to any one Cui servus est atque arca who hath a servant and a Chest as the Poet describes him as a very poor man Cui neque servus neque arca who hath neither Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the plurall to render the Lord more illustrious so Esay 19.4 We have walked in our own wayes which are extreamly different from Gods wayes Esay 55.8 9. We have withdrawn our love from our God and placed it on vain things which will not profit in the later end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambitious and lovers of vain glory lovers of money lovers of pleasures more then lovers of God 2 Tim. 3.4 Yea and thus we become abominable according to the things which we have loved Hos 9.10 For Amor transformat amantem in rem amatam love transforms him who loveth into the thing which is beloved whether it be good or evil We have served our own lusts and the idols of our own hearts all the other gods and have not served the one and only true God with all our heart and with all our soul We have detained the truth in unrighteousness and the power of our God in pretence of impotency and weakness So that we have not obeyed the voice of the Lord our God to walk in his lawes which he set before us All these Rights Debts and dues Israel hath with-held from the Lord his God And for these the most high God condescends even to petition Israel He takes on him the form of a servant Yea and what a servant would not do what a servant was ashamed to do Luke 16.3 He vouchsafes to do even to beg for that which he might most justly require and command 3. The most eminent and highest degree of Majesty and the very meanest and lowest degree of humility are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may well consist and stand together The most high God condescends to petition and beg for his own right of his own subjects 4 Since the King of the worlds 1 Tim. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescends to entreat and request his Israel for what is his right it will not misbeseem the greatest Monarchs and Potentates upon earth to petition and supplicate their subjects for their right Yea it is their safest way for the obtaining of it When maugre all the conspiracy and opposition of the Kings and Rulers of the earth the Lord had set his King upon his holy hill of Sion he gives serious
command all this this day Let us command our selves to obey what Moses commands Let us with all readiness and alacrity grant what the Lord requests of us There is an overture toward this in thine immortall soul O Israel That off-spring of God having departed from him carnestly though secretly desires again union with him Hence are the many pantings and breathings the deep sighings and groanings whereof there can be no other reason given but that the immortal soul broken off from the living God intensely and vehemently desires to be reunited unto Him her true Original This the Prophet David well expresseth Psal 42.1 As the Hinde brayeth after the streams of water so brayeth my soul unto thee O God Psal 42. v. 1. My soul hath thirsted for God for the living God when shall I come and appear before God I render it the Hinde the femal as the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminin joynd to it requires it so to be understood The desires of the pious and zealous soul after God and his Righteousness are compared to those naturall appetites of hunger and thirst Matth. 5.6 Whereof the later is more vehement and less tolerable then the former especially in femal creatures as the Hinde And thirst is yet more intense and eager when that beast is chased and hunted Whence Christ Psal 22. in the tittle is compared to the Hinde compassed about with Doggs Ver. 16. And most justly may the living God the fountain of living waters Jer. 2.13 and 17.13 elicit and draw forth the height of our most intense affection And if Amor complacentiae that love of complacency in God toward his Israel be so great surely Amor indigentiae the love of indigency and want in Israel ought in some measure to be correspondent thereunto And if the most high God out of wonderfull condescent vouchsafe even to petition Israel for his own Right and for good unto Israel how much more ought Israel to meet his God with humble petitions and prayers That the Lord would knit our heart unto him that we may fear his name and walk in his wayes That the Lord will be pleased to circumcise our heart to love the Lord our God and serve him with all our heart and with all our soul Deut. 30.6 O Israel do this right unto thy God Yea do this right unto thy self O Israel If thou honour thy God thy God will honour thee 1 Sam. 2.30 Even with that honour which cometh of God onely Joh. 5.44 Which is Jesus Christ our Lord 1 Pet. 2.7 To whom be all honour fear and love and service and obedience 1 Pet. 2. v. 7. now and for evermore Amen Thou shalt therefore sacrlfice the Passeover unto the Lord thy God Deut. 16. v. 2. of the flock and of the herd So the Vulgar Latin renders the words Immolabisque Phase Domino Deo tuo de ovibus de bobus And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast And Pagnin hath De pecudibus bobus of the Sheep or smaller cattle and of thine Oxen. So likewise Ainsworth This Translation leads unto a great errour as if the yong Lamb for the Passeover were here changed into a grown Sheep or an Ox which at first was instituted by the Lord to be a Lamb or Kid of the first year Exod. 12-3 5 And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever ver 14.17 Some of the learned Jewes were of this opinion And they feigned a reason viz. Because in a great family one Lamb or Kid was no enough And therefore they conceived that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox. But the Lord himself wisely foresaw and graciously provided for such a case as appears Exod. 12.4 If the houshold be too little for the Lamb let him and his neighbour next unto his house take it according to the number of the souls c. Beside the Lamb for the Passeover was not ordained for the filling of their bellies but for a thankful memorial of their deliverance out of Egypt that the heart might be established with grace Hebr. 13. v. 9. and not with meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they who have been walking or conversant have not been profited But why then are Sheep and Oxen here added if they be not the Passeover or a part of it I answer The Lords Sacrifices were to be offered in their appointed times Howbeit beside the precise observation of every respective offering there were certain incidental oblations which though offered unto God the same day yet they properly appertained not unto the service and offering of that day Thus the daily burnt offering was commanded to be offered day by day continually Exod. 29.38 42. Yet beside the daily burnt offering other Sacrifices were offered which distinguished from it as we read expresly Numb 28. where the continual burnt offering is again enjoyn'd ver 3. 8. But every Sabbath day had its proper service and offering ver 9. which yet did not discontinue nor yet was it co-incident with the daily burnt offering but distinguiwed from it ver 10. This is the burnt offering of every Sabbath beside the continual burnt offering and his drink-offering The like is observable in the oblations at the beginnings of the moneths ver 11. which were offered beside the continual burnt offering ver 15. So in the day of the first fruits ver 26. the Sacrifices proper to that day must be beside the continual burnt offering ver 31. The like may be noted in the solemnity of the Passeover it self which as it was to be observed apart and beside the daily burnt offering ver 23.24 So likewise was the service and duty of that day sacred from the proper services and offerings of the feast of unleavened bread For so ver 16. on the fourteenth day of the first moneth is the Passeover of the Lord. And in the fifteenth day of this moneth is the feast according to the first institution Exod. 12.14 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten but on the feast of unleavened bread beginning on the fifteenth day and continuing seven days were Sacrifices offered of Bullocks Rams and Lambs Numb 28.18 24. Whence its evident that where Moses saith Thou shalt sacrifice the Passeover of the flock and of the herd he speaks compendiously of the Passeover it self and the Sacrifices of the feast of unleavened bread annexed thereunto Hitherto we have considered the Law and rule of the Passeover Practise and example will best expound that Law and Rule which we finde 2 Chron. 30.15 Where it s said that they killed the Passeover on the fourteenth day of the second moneth Num. 9.10.11 And the Priests and the Levites were ashamed and sanctified
themselves and brought in the burnt offerings into the house of the Lord. First they are said to have killed the Passeover then the Priests and Levites ashamed of their uncleanness brought in the burnt offerings into the house of the Lord which must be understood of those offered in the feast of unleavened bread For we read of no other prescribed in the Passeover but one Lamb or Kid and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God 2 Chron. 13.15 16. There is another example which speaks more home to this purpose viz. that Passeover of Josiah whereof it s said Surely there was not such a Passeover from the dayes of the Judges that judged Israel nor in all the dayes of the Kings of Israel nor of the Kings of Judah 2 Kings 23.22 This Passeover is related more particularly 2 Chron. 35.1 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth ver 1. which consisted of Lambs and kids according to Exod. 12. The King also is said beside the Passeover offerings to have given to the people 3000 Bullocks ver 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day ver 1.11 and the other Sacrifices are said to be removed v. 12. The distinct wayes of dressing these offerings prove this for ver 13. they rosted the Passeover which is said before to consist of Lambs and Kids v. 7. with fire according to the Ordinance But the other holy offerings sod they in Pots and in Cauldrons and in Pans By all which it appears that although mention be made of the flock and the herd yet by these are not to be understood the Passeover which was offered by it self but the offerings annexed thereunto in the feast of unleavened bread v. 17. I could wish therefore that of were left out and the words read thus Thou shalt therefore sacrifice the Passeover unto the Lord thy God Sheep and Ox. Thus the Greek Interpreters render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheep and Oxen. So Munster Ovem Bovem Arias Montanus also and Tremellius So likewise the Tigurin Bible Thus also the French and Italian and Luthers Translation with that which was turned out of Luthers in the Low Dutch To prevent the errour noted before Piscator turns the words thus Thou shalt kill the Passeover to the Lord thy God also Sheep and Oxen. And two of our old English Translators have done the like whom it had been to be wished that our last had followed All this might have been a kinde of Rationale divinorum or a Directory to the Levitical ceremonial service of the Passeover but what is it unto us It is an Essay towards the amendment of the last English Translation of the Bible and so a part of my business But I intended not a bare critical discourse Surely beside the commemoration of our Lords death who is our true Passeover or Paskal Lamb the Spirit of God requires of us that we offer up also our spiritual Sacrifices That we may the better understand this we must remember that the Lamb is called the Lords Passeover Exod. 12.11 as he who gives the Paskal Lamb. It s also called our Passeover as being given to us 1 Cor. 5.7 Now it s a worn saying Omne beneficium postulat officium Every benefit requires an answerable duty And every holy rite and ceremony as it imports and holds forth something unto us so it claims something of us And such is the Passeover a divine rite signifying the Lamb of God slain and the blood sprinkled on the Lentil or upper door-post and the two side-posts which import the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible and irascible Exod. 12.7 Rom. 3. v. 25 26. and the Lord passing over For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed by the forbearance of God for a declaration of his righteousness at this time that he may be just and making him just who is out of the faith of Jesus Rom. 3.25 26. Which divine ceremony requires also a duty at our hands but with a difference For the same rite was diversly performed 1. By those who came newly out of Egypt and 2. By those who were come into the holy Land Exod. 12.52 1. By those who were now going out of Egypt the Feast of unleavened bread was kept which figured sincerity and truth 1 Cor. 5.7 8. and was required out of the Passeover Purge out of you the old leaven that ye may be a new lump as ye are unleavened For even Christ our Passeover is sacrificed or slain for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice or naughtiness and wickedness but with the unleavened breads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sincerity and truth This sincerity and truth was required in those who were coming out of Egypt and is of those who are coming forth of the straits of sin the spiritual Egypt Mich. 7.19 And the good Lord pardons every one who with sincerity prepareth his heart and endeavoureth without hypocrisie to purge out the old leaven of sin as in the case of those who were in the same state 2 Chron. 30.18 19 20. Howbeit this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread much less is it the perfection of the Christians duty as our Translators usually render what is in the holy Text perfection or perfect by sincerity and sincere and upright as Psalm 18.23 or else mislead the credulous Reader by putting one or other in the margent as Gen. 17.1 and often elsewhere The feast of unleavened bread was alwayes adjoyn'd unto the Passeover And the sincerity and truth alwayes answereth unto the Lamb slain even in the childehood and while Israel is a childe and the Lord loves him and calls his fon out of Egypt Hos 11.1 Israel is even then sincere in love unto God and his neighbour Ephes 4.15 and that love is without hypocrisie But Israel though he must ever be sincere yet not alwayes a childe but must grow up unto him in all things who is the Head even Christ Ephes 4.14 15. This is that which the Apostle prayes for in behalf of the Philippians Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense that they might approve or try things that are excellent or which differ and so might have the true Discrimen honestorum turpium the discerning between things honest and dishonest and have their senses exercised for the discerning of good and evil Hebr. 5.14 Hebr. 5. v. 14. that they might
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it
the Lord thy God turn'd the Curse to a Blessing Deut. 23.5 that ye may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitias the righteousnesses or mercies of the Lord. What though the Aramites the Syrians curse yet bless thou Psal 109.28 and thou shalt obtain a blessing Psal 21. v. 6. yea a double blessing For there is a double blessing pronounced by the Lord Jesus who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessings Psal 21.6 upon his persecuted ones Mat. 5.10 11 12. For as we are called unto suffering so likewise are we called unto a blessing to a double blessing for our sufferings 1 Pet. 2.20 21. that we render not evil for evil or rayling for rayling but contrariwise blessing knowing that we are hereunto called that we should inherit a blessing 1 Pet. 3.9 which the Lord vouchsafe to all his persecuted ones through him who is the Blessings and Son of the Blessed Jesus Christ our Lord But if thine heart turn away so that thou wilt not hear Deut. 30. v. 17. but shalt be drawen away and worship other gods and serve them I denounce unto you this day that ye shall surely perish Ver. 15. Moses sets life and good and death and evil before us 1. Life and good if we love the Lord our God to walk in his wayes and keep his Commandements and his Statutes and his Judgements c. 2. Death and evil if our heart turn away and we shall be drawn away and worship other gods and serve them c. I read the words according to the Hebrew text thus If thine heart turn itself away and thou wilt not obey and thou be driven away and worship other gods and serve them I denounce unto you this day that perishing ye shall perish that is by little and little or by degrees ye shall perish This text may be considered in it self absolutely or with reference to the words before injoyning the love of God and walking in his wayes But if c. The words are a serious commination denuntiation or threatning of judgement upon condition and supposition of sin 1. In aversione turning away not hearing not obeying 2. In conversione turning-to being driven away to worship other gods and serve them Now because in every serious conditional threatning a possibility of offending is supposed the Antecedent of this connex or conditional Axiom will afford us these divine Truths 1. That its possible the heart may turn it self away from God 2. That the people of God may not hear or obey God 3. That they may be driven away from the true God 4. That they may worship and serve other gods 5. That they may be so driven from the true God that they may worship other gods and serve them 6. If the heart turn it self away if the people of God obey him not if they be driven away and worship other gods and serve them the Lord denounceth unto them that perishing they shall perish 1. The heart may turn it self away from God So or to the same effect all Translations that I have seen render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart is sometime taken more specially for the affective part of the soul and so it is distinguished from the minde and from the will Matth. 22.37 Sometime it s taken more generally for all the parts of the soul and the whole inward man all that is within us Mark 7.21 22. compar'd with Matth. 15.19 20. We may understand the heart here largely as the affective part following the dictate and determination of the understanding The reason of this is evident 1. From the precedent words where life and good and death and evil are set before us whereunto the heart may indifferently turn it self And 2. the Lord having made man after his own image Ecclus 15.17 left him in the hand of his own counsel Ecclus 15.14 17. Before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is life and death and whether him liketh shall be given unto him 1. Hence it appears that the heart is Vertibile principium a mutable a changeable principle 2. The heart may decline may turn it self away even from the Summum Bonum even the chief good while it is Non clarè cognitum not yet clearly understood Hence we may note a decision and determination of that great question controverted by Philosophers and Divines concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principale or as Tully calls it Principalus that supream and principal part of the soul I shall not name the manifold opinions of the Antients Many with Plato have thought it to be in the Head which therefore is called Arx totius corporis regia capitolium Others with the Stoicks rather place it in the heart and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Laertius Which Plutarch renders and explains thus The Stoicks say That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the rational which saith he is in the Heart 2. T is possible the people of God may not hear or obey The word here used signifies both but being applyed to the heart the hearing of that is obeying as it should here have been rendred and elsewhere though our Translators turn it to hear as Eccles 5.1 Eccles 5. v. 1. Be more ready to hear that is to obey then to give the sacrifice of Fools which is parallel to 1 Sam 15.22 To obey is better then sacrifice Hos 6.6 and in many other Scriptures That this is possible its evident by the complaints of all the Prophets and needs no proof Come we rather to the next Axiom which hath somewhat more difficulty 3. The people of God may be driven away from him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to be drawn away as it is here turn'd but to be driven away Deut. 22. v. 1. And so our Translators themselves turn the word Deut. 4.19 and 22.1 Thou shalt not see thy brothers Ox or his Sheep go astray the word is the same we have in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulsos so Arias Montanus driven away So Vatablus turns the word here Impulsus driven so Tremellius so Pagnin Munster hath Expelleris if thou be driven away How comes this to pass Doubtless by misapprehensions of God whence men conceive false and erroneous opinions of him So the Disciples were affraid when they saw Jesus walking on the Sea and said He was a Spirit or rather indeed a fansie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14. v. 26. Matth. 14.26 Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness But more of this anon 4. It s possible that the people of God may worship and serve other gods Wherein let us inquire 1. What these other gods are and what it is to worship and serve these other gods The other gods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
perverse will So Luther and Piscator If thou lettest thy self be driven c. Accordingly the Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye know that when ye were Gentiles ye were carried away or driven away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dumb idols 1 Cor. 12. v. 2. according as ye were lead 1 Cor. 12.2 Who carried them or drove them There is no doubt but they had their Drivers of Religion as well as we have as they who use all arguments to perswade men to the worship of their gods But no Counsel in the world can enforce or drive any man to embrace or follow it but it leaves him free to obey or not to obey it Hence it appears that the man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own self-actor and mover his own self-driver to Idolatry They who affirm this or the like Positions they are accounted Free-willers as if this were the name of some old Sect or Heresie Whereas indeed to will or nill the same thing or to will or nill the contrary is as natural to a man as any other property he has Yea take these from a man and ye will utterly unman him What is more supposed in the holy Scripture then this If ye be willing if ye be obedient c. How often would I and ye would not So that I may undoubtedly affirm that they who call men Free-willers do not know what Free-will is It s a new term that hath its original from the ignorance and madness of the people A man is driven like a beast from the one and only God to other false gods from the worship and serving of God to the service and worship of Idols And because the heart is so moveable even from the chief good let us pray to the Lord to fix our hearts and knit them unto himself that we may fear his Name And when we are so strengthened let us strengthen our brethren When our heart is strengthened and confirmed in the good we may then every one sing with holy David My heart is fixed O Lord my heart is fixed I will sing and I will chaunt or praise Psal 57.7 The Regenerate become Degenerate SERMON XVII Deuteronomie 32. ver 5. They have corrupted themselves their spot is not the spot of his children They are a perverse and crooked generation AS this Book of Deuteronomy is called by the learned Jews A Book of Rebukes in regard of Israels sins now past so the Lord foreseeing their sins to come ordered this Swan-song of Moses as a testimony against Israel Deut. 31.28 29. Wherein when he has summoned his Auditors and witnesses he reproves them of their sin by discovering the disparity and unlikeness of the people unto that patern according to which they were made and that 's the image of God his perfect work v. 4. Our Translators turn the words thus He is the Rock Deut. 32. v. 4. his work is perfect The words in the Hebrew are capable of divers Translations Howbeit there is no Verb among these words which to make sense must necessarily be supplyed Because there is neither sense nor sentence neither truth nor falsehood without a Verb. Yet are not Verbs to be multiplyed beyond necessity There are two in the sentence as it is rendred by our Translators and it s made a copulate which may be only a simple Axiom The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would turn His perfect work is that Rock or That Rock is his perfect work The word here turnd a Rock is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatical and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraordinary great and exceeding the quantity of the other letters The Rabbins understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God SER. 17. as the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 30. but with reference unto his vengeance for sin upon those who transgress his Law Howbeit he doth not hastily wreak vengeance but with judgement because his work is perfect So R. Salomon He is called a Rock to let us know that all that evil which befel Israel was for their evil works And that he is called a Rock because he stands firm So Aben Ezra But the Apostle tells us that the Rock is Christ 1 Cor. 10. And therefore it s expressed with an Emphasis more then ordinary as hath been shewen The Lord Jesus Christ may be understood to be the perfect work of the Father both 1. By eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-shining of his glory the light of the Fathers light by eternal emanation and 2. By Temporal incarnation And that Rock being as I may so say the Master-piece of the great Artisun he made him the patern of all his works He made all things by Jesus Christ Ephes 1.9 whether visible or invisible c. Col. 1.16 17. And consequently according to this perfect patern was man made and after he was marr'd was re-made and made a-new Psal 139. v. 5. as Israel and the whole Church of God So the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formasti me thou hast fashioned or formed me behinde and before Psal 139.5 All his wayes are judgement And in those wayes the man ought to have walked and Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way John 14.6 A God of Truth or God Truth that is Christ is that Truth John 14.6 Esay 65. v. 16. And it is prophesied of him Esay 65.16 that he who blesseth himself in the Earth shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God Amen as Christ is called Revel 3.14 And according to this Image was the man made But further God is just and righteous and in righteousness was the man made according to Gods image even in righteousness holiness of Truth Ephes 4.24 God is right or upright And God made the man right or upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7.29 Thus Wisdom built the house wherein God would dwell but Folly pull'd it down with her hands saith the Wiseman And thus one sinner destroyes much good Eccles 9.18 For where now shall we finde the sons of God who bear this Image When the Foster-fathers Mothers or Nurses had lost their children they sought them and discovered them by certain marks which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By such marks the true Mother knew her son 1 Kings 3. And Moses who had been to Israel as a Foster-father a Mother or Nurse Numb 11.12 When Israel had now departed from his fathers house Moses seeks him out And whereas these sons of God had their fathers characters and lineaments upon them these were now worn out and they become quite another people and not the sons of God Moses lookes for the form and fashion wherein they were made He looks for them in that way wherein they should walk but they were all gon out of the way they are corrupt and have done
complaint of a sinner took his groundless authority as I have shewen elsewhere Obs 2. Take notice hence that there are diverse degrees of righteousness proportionable to the different dispensations of the Father Son and Spirit There is a righteousness which we may call initial or that whereunto the new converts are turned Dan. 12.3 John the Baptist came in this way of righteousness Matth. 21.32 He that feareth God and worketh this righteousness is accepted of God Acts 10.35 Thus Cornelius was a righteous man Acts 10.22 2. There is a justice or righteousness of faith in Jesus Christ Rom. 5.1 3. There is a fulfilling of all righteousness when that which is perfect cometh according to 1 Cor. 13.10 Obs 3. Hence then observe how causelesly and without any ground the pious endeavours of good men are damped and blunted by misunderstanding this and such like places of Scripture as this is which speak not of righteous men at large as if there were none upon the earth that so do good that they do no evil For that 's not true because the Scripture witnesses that some there are who do no iniquity Psal 119.1 2 3. Blessed are the undefiled Psal 119. v. 1 2 3. or rather the perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They also who do no iniquity they walk in his wayes and 106.3 Blessed are they that keep judgement and do righteousness at all times Such an one was Abraham Gen. 26.25 Isaac and Jacob. Such was Josiah 2 Kings 23. Zachariah and Elizabeth Luke 1. For if such there were not were there no such righteous men upon earth these and such like speeches were gratis dicta spoken in vain And such blessedness were affirmed in vain because none there are who are capable of it Howbeit this is not to be understood De toto vitae curriculo of the whole course of life for so there is not a man but he hath sinned Christ alone excepted Rom. 3. all have sinned 1 John 1. ult the last by which he explains ver 8. But this is to be taken of the spiritual old age wherein the Saints are flourishing and bring forth fruit shew that the Lord is righteous Psal 92.14 15. For Abraham not conscious of sin humbles himself from consideration of his earthly mold saith Chrysostom in Gen. 18. Obs 4. Hence then we may understand the facility proneness and easiness of our nature to commit sin since even a just man under the fear of God may possibly sometime turn out of the path of Gods Commandements and fall short of his glory Obs 5. Hence we learn a broad difference between a just man who through weakness and ignorance may sin and such wicked men who do Wichen turn away voluntarily from the holy Commandements and wilfully commit sin These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity who are not known or acknowledged of God The other who fall through ignorance and weakness and repent of it obtain mercy and the strong and spiritual have a command to restore such as these are Gal. 6.1 Obs 6. Hence we have a ground and object of clemency and mercy towards the greatest part of men who commonly proceed no further in the way of righteousness then the first dispensation of it under the fear of God or at the furthest to a weak faith in Christ and that mistaken And therefore we ought upon this consideration to be prone and ready to pardon and forgive injuries To be easily reconciled unto our enimies It 's the very argument upon which we beg remission of our sinns And upon which termes the Lord forgives us our trespasses Alas Humanum est errare labi decipi A good man through weaknes and ignorance may sin and may offend God and man And let us take heed least we who conceive our selves more wise more able and under an higher dispensation least we also sin Gal. 6.1 Considering thy self lest thou also be tempted Observe a difference between a just man in the first age and a just man in the second and much more a just man in the third who is a perfect man For in the second the young man is strong and overcomes the evill one And how much more doth he in the third 1 Joh. 2. 1. This justly reproves those who because the Scripture here saith that a just man under the lowest dispensation possibly may sin therefore they will sin and say they must sin Beloved all those words which signify sinning import such actions as a man would not willingly do as errare labi decipi peccare to erre to slip to fall to miss the mark c. 2. Those who with great rigor and severity in correcting the errors and faults of men rip up all their sin to the life and aggrevate all to the utmost especially if he be not one of our opinion and not Orthodox as we think our selves to be In such a case men are apt to thunder out an Anathemata denounce hell and damnation against such But if he be of our side O how indulgent we are how patient towards him then ala's we have all our failings If a Land fowl as a Hen fall into the water O how long shall it be before it is dry But if a Water fowl as a Goose fall into the water she does but shake her tail and she is presently dry again And such difference we commonly put between the fals of others and those of our own party If he differ from us in judgement that 's crime enough to aggravate his least fault But if he be one of our Geese all our Geese are Swans then we can easily impute righteousness enough to him to save him though he be Profundatus in peccato drown'd in destruction and perdition 3. This justly reproves the censoriousness of men against the yong Saints They are wont to rayl at them in time of their ignorance and weakness and set brands of infamy upon them but can excuse their own gross and habitual crimes Dat veniam corvis vexat censura Columbus Jam quoque Censorem vexat censura Catonem The Crowes are pardon'd and the Doves are blam'd And now the Censor Cato's censured But alas what is this to me that there are many degrees of Just men many dispensations of justice or righteousness I finde the Text my measure that I can do no good but I must sin Let not thy heart be troubled saith the Lord Jesus John 14.1 There is a degree of faith which may consist with doubting such was that of Peter Matth. 14.30 The boysterous wind endanger us that we well nigh sink by despair But thou believest in God the Father believe also in Christ the Son Faith in God without faith in Christ cannot hinder the soul from sinking into despair Therefore Jesus Christ is called our hope 1 Tim. 1.1 And therefore till Christ comes the children are all their life time subject to bondage and fear Hebr. 2.15 Till that faith comes we are under a
no sin deceive themselves The word we turn deceive is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to seduce and lead out of the way They who are thus lead out of the way deceive themselves many wayes 1. By the deceitfullness of sin Hebr. 3.13 When sin and vice hath got on an habit of vertue and goodness by deceitfull lust Ephes 4.22 When they obtrude themselves upon us as if they were naturall unto us But because these are so grosse that they cannot deceive all the grand impostor covers them with appearances of righteousness as 1. By sole and onely hearing and not doing 2. By doing and not beleiving 3. By beleiving and not obeying 4. By obeying but not to the end 5. By a will or half will and not the deed 1. By sole and onely hearing and not doing For thus the sole hearers deceive themselves saith S. James Be doers of the word and not hearers onely deceiving your owne selves Jam 1.22 And self-deceit in a matter of so great importance is a great deceit For not the hearers of the law are just before God but the doers of the law shall be justified Rom. 2.13 Thus Act. 8.9 Simon the Sorcerer bewitched the people of Samaria And the like Simon that is Hearing bewitches the people of this City and Nation while they obey not the truth Gal. 3.1 2. By doing and not believing Thus the Jew going about to establish his own righteousness hath not submitted himself to the righeousness of God For Christ is the end of the law for righteousness to every one that believeth Rom. 10.3.4 Thus the Pharisees justified themselves by the works of the law without faith in Jesus Christ But S. Paul and S. James are solidly reconciled if the judicious Reader well consider and it is worth his consideration what S. Paul saith which our Translators have not truely rendred in these words knowing that a man is not Justified by the works of the law but by the faith of Jesus Christ Gal. 2.16 Whereas the words are truely to be turned thus A man is not justified by the works of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si non or nisi unless by the faith of Jesus Christ All other reconciliation is unsatisfactory 3. They who say they have no sin deceive themselves by believing and not obeying as if an idle lazy faith could save us from our sins Why because they believe that Christ has died for them and suffered for them and that the Father hath accepted Christs righteousness for theirs so that now they have no sin at all Surely to believe that God accepts Christs sufferings and death for ours without our conformable sufferings and death is to believe a lye For if we die with him we believe that we shall live with him Rom. 6.8 And if we suffer with him that we may also be glorified with him Rom. 8.17 4. They who say they have no sin deceive themselves by obeying but not continuing in their obedience They that believe shall be saved that is they who continue in the faith to the end the same shall be saved Rom. 2. They who by patient continuance in well doing c. They who trust in the Lord shall be as Mount Sion that is continue in the faith not for a day or two Thus we are kept in that happy estate Prov. 28.14 of fearing alwayes whereas that false position Once a Saint and alwayes a Saint renders men secure so that they perfect not holiness in the fear of God 2 Cor. 7.1 nor work out their own salvation with fear and trembling Phil. 2.12 5. They who say they have no sin deceive themselves by a good will or a pretence of a good will instead of the deed It is true that God accepts the will for the deed namely when the deed cannot be done For it may so come to pass that a believer upon his first act of faith elicited may be suddenly surprized and taken away before he can compleat his will by being obedient and doing the deed I will not question the possibility of this hypothesies because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works So that I believe the good God would accept of such a good will for the deed it self and esteem of such a believer according to what he hath not according to what he hath not Why because such an one virtually harbours in his heart a full purpose of well doing if God afford him opportunity so to do For completa voluntas pro facto aestimatur a compleat will is accounted for the deed Which cannot be true of a velleity while men neglect their pretious opportunities The reason of all this is self-love which flatters men into a good opinion of themselves This self-love blindes them that they discern not their own self-deceit and so become such as are fit to be deceived by the grand Impostor being disposed thereunto by the deceitfuluess of sin 2 Thess 2.10 Obs 1. Hence it appears that although there he manifold Seducers and deceivers yet the most dangerous deceiver without which we cannot be deceived is every mans own self Obs 2. The most dangerous deceit of all other is for a man to walk in darkness yet to imagine himself to have fellowship with the light To have sin yet to flatter himself that he hath none The onely way to be undeceived is to beleive and obey unto the end The Apostle gives this counsell to the spiritual little children subject to be deceived 1 Joh. 3.7 Little children let no man deceive you he that doth righteousness is righteous as he is righteous Let us suffer our selves to be undeceived by those who would lead us into the way of truth Account not them Seducers who would indeed undeceive us As deceivers yet true 2 Cor. 6.8 So the Apostles were accounted yea such they thought Christ himself the truth it self to be Matth. 27.63 Yea that he was the most notorious of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Yea they fear least God himself the essential truth should deceive them when the divine testimonies out of his express word are alleaged unto them Yet the same men with full consent credit and yield themselves to be seduced and deceived by the lusts of errour O that men could so far suspect themselves as to think it possible for them to be decieved and that the truth may not be in them Axiom 3. If we say we have no sin we deceive our selves and the truth is not in us What is here meant by truth Thy Law is the truth Psal 119.142 By the Law is the knowledge of sin That discovers reproves corrects and chastens us for our sins That brings us to acknowledgement and confession of our sins as in the next verse And therefore if we say we have no sin its evident that the Law that Truth which discovers reproves and
was a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ours turn a plain man Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Exod. 24.3.7.8 All the words which the Lord hath said will we do c. Deut. 4.2 Ye shall not adde unto the word which I command you neither shall you diminish from it that ye may keep the Commandements of the Lord your God which I command you And Chap. 12.32 What thing soever I command you observe to do it c. and Chap. 28.14 and thou shalt not go adside from any of the words which I command thee this day c. Deut. 30.8 And thou shalt return and obey the voice of the Lord and do all his Commandements which I command thee this day Josh 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel Judges 5.31 Let them who love him be as the Sun when he goeth forth in his might 1 Kings 15.5 Because David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite And Verse the 14. Asa his heart was perfect with the Lord all his dayes Chap. 18.21 If the Lord be God follow him but if Baal follow him 2 Kings 23.25 Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses c. Job 1.1 Whose name was Job and that man was perfect and upright Chap. 8.20 Behold God will not cast away a perfect man c. Chap. 27.5 God forbid that I should justifie you till I die I will not remove my integrity from me The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perfection Psal 15.2 He that walketh uprightly the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and worketh righteousness and speaketh the truth in his heart Psal 17.3.5 Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt finde nothing I am purposed that my mouth shall not transgress Hold up my goings in thy paths that my footsteps slip not And 18.21 23 24 25 26. For I have kept the wayes of the Lord and have not wickedly departed from my God for all his judgements were before me c. I was also upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect before him c. Verse 32. It is God that girdeth me with strength and maketh my way perfect Psal 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple V. 12 13. Cleanse thou me from my secret sins Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Psal 24.4 He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 26.1 Judge me O Lord for I have walked in mine integryty Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection I have trusted also in the Lord I shall not slide 37.18 The Lord knoweth the dayes of the upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and their inheritance shall be for ever 41.12 And as for me thou upholdest me in mine integrity Hebr. perfection and settest me before thy face for ever 45.13 The Kings daughter is all glorious within her clothing is of wrought gold 51.2 Wash me throughly from mine iniquity and cleanse me from my sin 7. Purge me with hysope and I shall be clean wash me and I shall be whiter then snow 10. Create in me a clean heart O God and renew a right spirit within me 64.4 That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 66.18 If I regard iniquity in my heart the Lord will not hear me 68.21 But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses 73.1 Truly God is good to Israel even to such as are of a clean heart 78.72 So he fed them according to the integrity Heb. perfection of his heart and guided them by the skilfulness of his hands Psal 82.4.8 Arise O God judge the earth for thou shalt inherit all nations Psal 84.11 For the Lord God is a Sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Heb. In perfection 101. I will sing of mercy and judgement c. See the whole Psalm 103.3 Who forgiveth all thine iniquities who healeth all thy diseases 12. As far as the East is from the West so far hath he removed our transgressions from us 18. To such as keep his covenant and to those that remember his Commandements to do them 105.45 That they might observe his statutes and keep his Lawes Psal 119.1 2 3. Blessed are the undefiled Heb. perfect in the way who walk in the law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart They also do no iniquity they walk in his wayes V. 6. Then shall I not be ashamed when I have respect unto all thy Commandements V. 10. With my whole heart have I sought thee V. 32. I will run the way of thy Commandements when thou shalt enlarge my heart V. 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart V. 44. So shall I keep thy Law continually for ever and ever V. 55. I have remembred thy Name O Lord in the night and have kept thy Law 56. This I had because I kept thy precepts V. 69. The proud have forged a lie against me but I will keep thy precepts with my whole heart V. 101. I have refrained my feet from every evil way that I may keep thy word V. 129. Thy testimonies are wonderful therefore doth my soul keep them V. 166 167 168. Lord I have hoped for thy salvation and done thy Commandements My soul hath kept thy testimonies and I love them exceedingly I have kept thy precepts and thy testimonies for all my wayes are before thee Psal 130.8 And he shall redeem Israel from all his iniquities 138.8 The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Prov. 2.7 He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly Heb. perfectly V. 21. For the upright shall dwell in the land and the perfect shall remain in it Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 10.9 He that walketh uprightly Heb.
in perfection walketh surely but he that perverteth his wayes shall be known V. 29. The way of the Lord is strength to the upright Heb. to the perfect Prov. 11.3 The integrity Heb. the perfection of the upright shall guide them V. 5. The righteousness of the perfect shall direct his way c. V. 20. They that are of a froward heart are an abomination to the Lord but such as are upright Heb. perfect in their way are his delight Prov. 13.6 Righteousness keepeth the upright Heb. the perfect in the way but wickedness overthroweth the sinner 19. Prov. 19.1 Better is the poor that walketh in his integrity Heb. in his perfection then he that is perverse in his lips and is a fool Prov. 20.7 The just man walketh in his integrity Heb. in his perfection his children are blessed after him Prov. 28.6 Better is the poor that walketh in his uprightness Heb. perfection then he that is perverse in his wayes though he be rich V. 7. Whoso keepeth the Law is a wise son but he that is a companion of riotous men shameth his father V. 10. Whoso causeth the righteous to go astray in an evil way he shall fall himself into his own pit but the upright Heb. the perfect shall have good things in possession V. 18. Whoso walketh uprightly Heb. perfectly shall be saved but he c. Prov. 29.10 The blood-thirsty hate the upright Heb. the perfect but the just seek his soul Cant. 4.7 Thou art all fair my love there is no spot in thee Cant. 5.2 I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled Heb. my perfect one Cant. 6.9 My dove my undefiled Heb. my perfect one is but one she is the only one of her mother she is the choice one of her that bare her the daughters saw her and blossed her yea the Queens and the Concubines and they praised her Esay 24.23 Then the Moon shall be confounded and the Sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his antients gloriously Esay 26.3 Thou wilt keep him in perfect peace whose minde is staid on thee because he trusteth in thee Esay 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight V. 17. Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behinde thy back Jer. 15.19 If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the pretious from the vile thou shalt be as my mouth let them return unto thee but return not thou unto them Jer. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgressed against me Jer. 35. See the whole Chapter Ezech. 36.33 Thus saith the Lord God in the day that I have cleansed you from all your iniquities I also will cause you to dwell in the Cities and the wasts shall be builded 35. And they shall say this land that was desolate is become like the garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited Hos 14.8 Ephraim shall say what have I to do any more with Idols Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Heb. Perfectly Mich. 7.19 He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Malach. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements 2 Esdras 39 40. Which are departed from the shadow of the world have received glorious garments of the Lord. 40. Take thy number O Sion and shut up those of thine that are clothed in white which have fulfilled the law of the Lord. Chap. 6.25 26 27 28. Whosoever remaineth from all these that I have told thee shall escape and see my salvation and the end of your world And the men that are received shall see it who have not tasted death from their birth and the heart of the inhabitants shall be changed and turned into another meaning For evil shall be put out and deceit shall be quenched As for faith it shall flourish corruption shall be overcome and the truth which hath been so long without fruit shall be declared Tob. 4.21 And fear not my son that we are made poor for thou hast much wealth if thou fear God and depart from all sin and do that which is pleasing in his sight Chap. 51. Tobias then answered and said Father I will do all things which thou hast commanded me Chap. 12.9 For almes doth deliver from death and shall purge away all sin Those that exercise almes and righteousness shall be filled with life Wisd 1.4 For into a malitious soul wisdom shall not enter nor dwel in the body that is subject to sin Chap. 4.13 He being made perfect in a short time fulfilled a long time 16. Thus the righteous that is dead shall condemn the ungodly which are living and youth that is soon perfected the many years and old age of the unrighteous Chap. 15.2 3. For if wee sinne wee are thine knowing thy power but we will not sin knowing that we are counted thine For to know thee is perfect righteousness yea to know thy power is the root of immortality Ecclus 13.24 Riches are good to him that hath no sin and poverty is evil in the mouth of the ungodly Chap. 38.10 Leave off from sin and order thy hands aright and cleanss thy heart from all wickedness Chap. 44.17 Noah was found perfect and righteous in the time of weath c. 2 Mac. 12.42 Besides that noble Judas exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sin of those that were slain Matth. 3.12 Whose fan is in his hand and he shall throughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 15. For thus it becometh us to fulfil all righteousness Matth. 5.18 19 20. For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do teach them the same shall be called great in the kingdom of heaven For I say unto you that except your