pride and haughtiness of mind a noble spirit He considered not that a Christian spirit is a merciful spirit For surely our sympathy and commiseration is the best part of our alms which is a contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy S. John will determine this controversie Whoso hath this worlds good saith he and seeth his brother have need and shutteth up he saith not his purse but his bowels of compassion from him how dwelleth the love of God in him 1 John 3.17 Reproof 3. Who eat the inwards not Christs but their own as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eats his own heart Reproof 4. Who eat not the Head partake not of the Lambs dominion but will make Rezin their King their own wilfulness Esay 7. and set up over them Tabeel a god such as seems good to themselves as the Chal. Par. turns Tabeel I beseech ye take it not amiss that I set before ye the fragments that were left the last night It is the judgement of one of the most pious and learned Fathers that by the fragments that were taken up Matth. 14.20 are to be understood the more abstruse and difficult parts of the word which the people left And so the Apostle distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.1 2. I fed you with milk and not with meat for ye were not able to bear it Hitherto we have had the Bill of fare the parts of the Pascal Lamb principally to be eaten Come we now to the manner of eating the Pascal Lamb. And first negatively and that 's two wayes 1. Not raw 2. Not sodden at all in water First We must not eat it raw The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn raw of doubtful signification in the Hebrew which descends from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with changing of a letter usually changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crudum cruentum quod sanguine coctum Scal. It 's meant not simply raw but half roasted a fault I fear too often committed that as the Cooks buy their meat raised or blown up an old sin of the Butchers which Aristotle mentions in his Elenchs so the Cooks half roast their meat that it may seem fair to the eye and be sold off the dearer Rat. Why not raw or half roasted The Law forbids eating with the blood and gives reason because in the blood of the beast is the life of the beast Now if we enquire into a further reason of that Law The Lord thereby would prevent cruelty lest eating with the blood might incline men to love blood and so shed blood Nero and Domitian two of the worst Emperours of Rome loved hunting and shedding the blood of beasts and afterwards were most cruel in shedding the bloud of men Obs 1. Mysticè Not raw The Lord would not that wee should have communion with the life of the beast neither in the concupiscible as lasciviousness and luxury nor in the irascible as savageness and fierceness Eccles 11.10 Obs 2. The Lord would not that we should feed upon his Word in the crudity of the letter As in these and such examples Except a man hate his father and mother c. sell all thou hast and give to the poor c. These and the like Scriptures must be understood cum grano salis according to the intention of the Spirit of God not literally not rawly For if we hate father or mother how can we honour them Doubt But why does Moses forbid eating with the blood when Christ the true Moses and the true Pascal Lamb gives us his blood to drink Answer The Israelites in Moses dayes were not come to the renewing of the life but they were daily admonished and exhorted to amend their life howbeit herein they were very slow yea murmured and hardened their hearts against Moses And therefore they were not suffered to eat the blood For in the blood is the life Deut. 12.23 Unto which life they could not come by reason of their unbelief and disobedience Hebr. 3.19 and 4.11 But the Disciples of Christ who had now passed from the flesh into the Spirit and were come from the death into the life Christ gave to these his flesh to cat and his blood to drink even for a renewing of the life 3. Not sodden at all in water Seething and boyling as also stewing requires water or other liquor wherein to stew boyl and seeth meat and make it fit for eating by working out the scum and drawing out the crudities Mysticè Sursum corda I come not to teach the Artists their own art What then is meant by water wherein the Lamb must not be sodden By water mystically is understood doctrine Ephes 5.26 Doctrine in Scripture is humane or divine Humane doctrine as mens traditions are here forbidden their fear of me is taught by the precepts of men Of this water the Prophet complains thy wine is mixt with water the spiritual doctrine of divine consolation is blended with mans doctrine mans invention for that water which is divine doctrine is elsewhere commended 2. The Lord requires the simplicity in Christ 2 Cor. 11.3 and godly sincerity in all our services And therefore 1 Cor. 5.8 as here he forbids the water of humane doctrine so elsewhere the leaven of hypocrisie in eating the spiritual Passover Esay 29.13 1.22 But why must not the Lamb be sodden in the water of humane doctrine or mans doctrine 1. In regard of the water it self 2. In respect of the seething or boyling meat in that water 1. The water it self is from beneath the water below the heavens whereas the divine water is water above the heavens Now because its water from beneath its feculent and sapit contiguam glebam it relishes of the earth whence it comes and that is from the earthly mans wisdom and invention James 3.15 Of this our Lord speaks Ye are from beneath I am from above John 8.23 2. In regard of the seething or boyling and the effect of it the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word The Naturallists say and experience proves it Aqua tantum ascendit quantum descendit Water can ascend no higher then the Fountain from whence it comes That which is of the flesh is flesh that which is of the earthly spirit is earth John 3.6.31 Since therefore the Pascal Lamb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat the weak water of mans doctrine cannot prepare it maturate it or fit it for the nourishment of our souls The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand the mystery of the Lords Supper For the learned men of three divided Churches have been long time seething and boyling and parboyling this mystery and all to little
actions from within whether they be words or deeds Thus the true knowledge and wisdom which is the ground of revelation is affective and experimental and effective Whence it is that knowledge and wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of knowledge the Lord speaks to Jehoiakim did not the father do judgement and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Jer. 22.15 16. Such is not the knowledge and revelation of flesh and blood it s not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or as Leaden Pipes they convey and derive the water of life thorow them to others but drink not of it So Poasts and Curriers carry mysteries of State but are not privy to them and as the Kohathites bare the secret holy things yet saw them not Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the kingdom of God the Pen of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremy Chap. 8.9 Yea though what they said was true yet as they said it it was not true For though they say the Lord liveth they swear falsly saith the same Prophet Jer. 5.1 2. And therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity For no man can say that Jesus is the Lord but from the holy Ghost 1 Cor. 12.3 Thus did S. John That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life That which we have seen and beard declare we unto you Since therefore what speculative knowledge of divine mysteries wicked men have doth not make them good since their sight and discovery of them extendeth not unto the true end nor proceeds from the true beginning they may be truly said to know and not to know to see and not to see to hear and not to hear which in Gods true estimate is not at all to hear see or know them The Kohathites bare those holy things which they must neither touch nor see Is not this the condition of many at this day who as S. Paul saith desire to be teachers of the Law and understand not what they say nor whereof they affirm 1 Tim. 1.7 Nay do not many teach the Gospel and preach Christ born crucified dead buried risen ascending into heaven c. yet understand no more then the bare letter of all these articles of faith what understand they more of Christ then the dull Kobathites did of the holy things which they carried yet neither toucht nor saw them For what else is the letter covering the spirit to these then the many coverings of the holy things to the Kohathites They have no spiritual no tactual no experimental knowledge of the things they speak of The spiritual the tactual the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles they had heard and seen and handled of the word of life 1 John 1.1 How shall we come to see and know the boliness and holy things of our God Surely this comes not to pass by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any sagacity or curious inquisition of our own We cannot know the holiness and holy things unless the holy one himself teach them and reveal them to us And this he will do in his due time if we do not hoodwink our selves with the black vailes on our mindes and hearts For since there is nothing covered that shall not be revealed nor hid that shall not be made known surely it is not the will of God that his holiness of holinesses should alwayes be concealed nor from all men since the Priests saw them And so shall we if we be Priests unto our God if we sore not up too high if we intrude not hastily into the things that we have not seen if we exercise not our selves in things that are too high for us if we behave our selves and quiet our souls as children weaned from their mothers womb Psal 131.1 2. If we climb not up into Gods house some other way but can be very well content to enter in by the door and sit down in the lowest room For every Teacher of Mysteries how much more the great Mystagogus the great dispenser of his secrets he requires belief and humility in all those whom he teacheth Oportet discentem credere the Disciple must believe and humble himself to be taught For so all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who have been taught of God have abased themselves and humbled themselves before him Esay 6.5 Wo is me for I am undone because I am a man of unclean lips c. This humiliation made way for his purging and illumination which follow in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread c. And Saul must be first cast down and humbled and then directed to Ananias that is as Johannes the grace of God and then immediately taught of God For with the lowly there is wisdom Prov. 11.2 Psal 119. ver 141. And therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy lawes yet is a most absurd and destructive supplement The words sound thus I being little and despised have not forgotten thy precepts Littleness and despicableness are no repugnancy to the learning of Gods lawes That note of diversity without doubt were far better left out and if any supplement be needful the words make a good sense without any a rational and illative were more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts So our Lord saith to his Father Matth. 11.25 Thou hast hidden these things from the wise and prudent and hast revealed them unto babes humble ones and little ones Such as these God the Father teacheth The Prophet Esay 30.20 speaks thus to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Teachers shall not be far from thee but thine eyes shall see thy Teachers The word is in the form plural but rendred most what in the singular noting the Unity in Trinity But that it is to be understood of God the great Teacher the next words prove Thine ears shall hear a word behinde thee c. So God the Father speaks to his Disciples Esay 8.16
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
gold And such are the Sacraments and vertues in them and conveyed by them For whereas spiritual things have no proper name of their own saith Dion Areopagita its necessary that if we must know them they borrow the symbolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding For it is impossible saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Ray should otherwise shine unto us then as it is inveloped and hidden in variety of holy coverings Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing and the very same spiritual grace whereof the Israelites were partakers in the Passover and even the Israelites and we Surrogatus Israel the true Christian Church eat of the same spiritual meat and drink the same spiritual drink 1 Cor. 10.3 4. The difference of the outward Elements makes no difference in the spiritual grace For Christ of whom we partake in the Sacrament is properly no more Bread and Wine then he is Manna and Water out of the Rock then he is the meat and drink Offering then he is a Pascal Lamb. All which signifie Christ The difference therefore is only in the outward signes Obs 1. As there is an inward hidden man of the heart a spiritual and heavenly man 1 Pet. 3.4 so in reason there must be an inward spiritual and heavenly food which he inwardly feeds upon and wherewithal he is inwardly nourished And therefore when our Lord had spoken of his body and blood to be fed upon and drunk he saith My words they are spirit and they are life even the truth of God Veritas est animae pabulum the divine truth is the food of the soul the Pascal Lamb the spiritual meat 1 Cor. 10.2 3. That bread of God which comes down from heaven John 6.33 That hidden Manna that food which endures unto the everlasting life All this is Christ the truth the spiritual Bread Meat Manna Pascal Lamb. And this is that which the true believer inwardly eats and feeds upon in the holy Sacrament This is that which our Lord meant when he said Matth. 26.26 This is my body this is my blood c. For surely his natural body his outward flesh and blood was present with them at the Table and of that he could not be understood to speak but of his inward and spiritual body and blood which he gave even his living Word and Spirit Of this he speaks fully John 6.48 58. Obs 2. As there is an inward and spiritual man and a proportionable food for him so must there be an inward and spiritual participation of that food For it is not possible corporally and bodily to eat that which is spiritual and heavenly And therefore what we read in the text Eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Moses expresseth otherwise toward the end of this Chapter A stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not eat thereof what is turn'd thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Arias Montanus renders it exactly a stranger shall not eat in it And again when thou hast circumcised him then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall eat in it and so often in the following words The participation of Christ is inward in the Sacrament It is something inward that the believer feeds upon So the Psalmist dwell saith he in the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasce veritatem and feed on the truth Obs 3. Christ is to be partaken with and in his afflictions the Lamb must be eaten roasted the sawce is bitter herbs the bread is bread of affliction 1 Thes 1.5 6. the cup is of Christs passion Exhort Be we all exhorted not to eat of the Lamb raw nor sodden at all with water but roast with fire his head upon his legs and upon the purtenance thereof yea to eat the whole Lamb let us endeavour after a full communion with Christ 1 Cor. 1.13 Is Christ divided ver 30. He is made unto us wisdom righteousnesse sanctification and redemption Conform our selves to his minde motions actions life strength c. Whether do we thus communicate with him Whether are we strong against our spiritual enemies by Christ who is the power of God 1 Cor. 1.24 The Lord tels Joshuah Chap. 7. There is an accursed thing in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou canst not prevail against thine enemies There must no uncircumcised person eat of the Passeover There must of necessity therefore be an inward circumcision of the heart that the accursed thing may be removed a laying aside all filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluity of naughtiness that we may receive with meekness the ingraffed word which is able to save our souls This is no hasty business 'T is true the circumcision of the flesh was soon dispatched but that of the Spirit is a long work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcidendo circumcidetur Gen. 17.13 in circumcising he shall be circumcised It s long a doing as that which answers to it mortification moriendo morieris dying thou shalt die It s a long a lingring death That sinful life which we have lived in the flesh was not contracted in an instant no nor in a short time Nemo repente fit pessimus no man is stark naught upon a sudden but by little and little and by little and little is the sinful life to be deaded and destroyed and the holy life to be raised from the dead Nemo repente fit optimus no man becomes so good as he ought to be upon a sudden What the Lord promised Israel according to the flesh Exod. 23.27 28. and made it good to them outwardly the like he promiseth and makes good to Israel according to the Spirit inwardly He sends his fear before us and drives out the spiritual enemies for the fear of God driveth out the sin Ecclus 1.21 O but it 's better thou wilt say to die once then be alwayes a dying O how painful is it to die unto sin Every sin is a life such as it is and therefore to part with it must be painfull as death How tedious and irksom is the pain of circumcision It 's said of the Sichemites that they were sore on the third day Their pains then prevailed saith the Chald. Paraph. as all wounds are most sore on the third day But thy wounds may be sore thy two first dayes Hos 6.2 The law of the Father which brings in the fear Exod. 20.20 that has torment 1 John 4.18 The Gospel of the Son requires the mortification of sin Romans 6.8 But then followes the third day the quickning power of the Spirit But alas I am unclean and guilty to my self of many sins and how shall I eat the Pascal Lamb 2 Chron. 30.18 19 20. A multitude of the people had not cleansed themselves yet did they eat the Passeover otherwise then it was written But Hezekiah prayed for them saying The
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
murderer Much lesse ought any man to actuate such a wicked affection no not for any price The Lord denounceth a curse against such an one Cursed be he that taketh reward to slay an innocent person This Translation doth not fully express the Hebrew text Deut. 27. v. 25. for what is rendred an innocent person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed at all in the Translation I wish it were thus rendred Cursed be he that taketh or is taking in the Participle a reward to smite or slay the soul the innocent blood or blood of the innocent so that the soul and innocent blood or blood of the innocent should be joyn'd by Apposition So we read them put together Gen. 9.4 But flesh with the life thereof which is the blood thereof ye shall not eat The words are better understood by apposition without the supplement but flesh in or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or soul thereof the blood thereof ye shall not eat Where life or soul and blood are to be understood as the same thing For the blood is such a vehicle of the soul that it s often said to be the same with it If the natural life be so pretious how much more pretious is the spiritual life The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the soul And how little is it regarded by most men how they corrupt others by their lewd examples by corrupt doings Ezech. 20.44 by corrupt communication by wicked counsels What a brand is that upon the name and memory of Jeroboam that he made Israel to sin How neerly does this concern those who by their office and place are to give ghostly counsel unto others How dreadful will their account be who take reward to slay the souls that should not dye and save the souls alive that should not live by their lying to Gods people who hear their lyes Ezech. 13.19 How careful and watchful are men especially over any one in relation unto them if by deep melancholy or Vi morbi by force of a disease he attempt to lay violent hands upon himself but how many wilfully corrupt and destroy themselves how many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murderers soul-murderers their own and others Yet such a Cainish generation we live in that almost every man thinks it strange that he should be his brothers keeper Gen. 4.9 when yet in the creation God gave every man commandement concerning his neighbour Ecclus 17.14 These are the corrupting sons Esay 1.24 who plunge themselves and others in the pit of corruption Let us endeavour to get out of this pit There is a dispute hotly pursued at this day touching our fall whether it came to pass through one person or whether every one falls in his own person which controversie concerning our fall I believe not so necessary as our endeavour to arise from our fall A company of people fell into a pit and when many reasoned and disputed how they came there one wiser then the rest advised them for the present to leave off that question and rather to finde means how they might get out Surely all have sinned and are come short of the glory of God But how shall corruption inherit incorruption 1 Cor. 15.50 We cannot otherwise receive incorruption and immortality unless we be united by Faith Hope and Love unto incorruption and immortality saith Irenaeus Faith in the operative power of God raiseth us up from the dead Col. 2.12 Without this Faith corrupt men abide in the pit of corruption who will not believe to return out of darkness Job 15.22 But as the Son of God could not be held by the pains or as it is in the Syriac the bands of death but according to what was prophesied of Him Thou wilt not suffer thine Holy One to see corruption The like may be said of those who believe in the operative power of God who raised up Christ from the dead The Lord will not suffer his holy or rather merciful ones to see corruption The word there rendred Holy one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly holy but merciful and so Pagnin and others render it Psal 16.10 And although the Apostle applyes the words in the singular number unto Christ Acts 2.27 yet the word in the Psalm is in the plural number Thou wilt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy merciful ones to see corruption as being understood also of those who are Christs and raised with him Per motum antityprae by conformity unto their Head from death to life from corruption unto incorruption without spot and blameless whereby they are declared to be the sons of God as they who corrupt themselves are not For 2. Their spot is not of his sons This is the depravation of the second divine character and image of God his righteousness which is stained by the spot of iniquity The word Spot is but once in the Hebrew text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sounds thus Non filiorum ejus macula illorum that is Their spot is not of his sons I doubt not but herein as elsewhere our Translators did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were much biassed by their private opinion That there must some spot remain in the sons of God For by this Translation they strongly intimate That there are different spots some of Gods Sons others of the Heathen As expresly some have explained these words by distinguishing two kindes of spots the one of infirmity the other of malignity So prone men are to retain any blemish and to get authority for it out of the word of God As some out of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn abominable idolatries 1 Pet. 4.3 they have hence distinguished idolatries into two sorts some abominable others not abominable whereas indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common adjunct unto all idolatry This fraudulent collection some have observed who yet will not see the like done by themselves and others of their party when without ground they so distinguish spots nor have they authority from any Translation either French Italian or Spanish High or Low Dutch or any of the Latin or old English Translations The reason why this Spot cannot be of his Sons may appear from consideration of the most holy God whose sons they are As also in regard of their patern the Son of God unto whose image they are predestinated to be conformed Rom. 8.29 As also in respect of the inheritance undefiled whereunto the Father hath begotten them 1 Pet. 1.3.4 and which they cannot enter into who are defiled Revel 21.27 Observe hence what an excellent people are the true and genuine sons of God They are without spot and blameless 2 Pet. 3. These sons do Patrizare they are like their Father holy as he is holy pure as he is pure merciful as their heavenly Father is merciful For so the Lord is 〈◊〉
as he came Hence it is That as of old men by reason of abuse 1 Sam. 2.17 to 45. So many at this day forsake the assembling of themselves together They say of Erasmus that being here in England he came to none of our Churches and being asked his reason he said because he observed that men came forth of the Church more proud then they went in And the truth is if men be not the better they are the worse because they flatter themselves with a form of godlinesse and with that which we object to others the opus operatum as if the very hearing Gods word made them the better men Thus ye read of the Whore in the Proverbs that she strengthens her self in her whoredoms by her form of godliness Pro. 7.14.15 Reproof Of those to whom the Lord gives the soveraignty and rule over sin yet they prostitute themselves and enslave their soules under the bondage of sin and iniquity Hence we have a ground of Exhortation to master and rule over our sin When Abraham had given Hagar into the power of Sarah Gen. 16.6 she afflicted her and brought her under And wheras the Lord hath given iniquity into our power let us subdue it A Servant will not be corrected with words Prov. 29.19 And therefore S. Paul 1 Cor. 9.27 I keep under my body saith he and bring it into subjection c. The Romans when they waged war with their Servants who rebelled against them their Servants prevailed while their Masters fought with them with their swords thereby they did ipso facto make the Servants Freemen Which their Masters perceiving brought Whips and Scourges with them into the field and so subdued them Words and reasonings are ineffectual to subdue the earthly and sensuall concupiscence Venter non habet aures Eve reasoned with the Serpent and was foiled at that weapon Deny ungodliness and worldly lusts Tit. 2.12 Resist the Devil Tread him under foot By Repentance and Faith the world is overcome 1 John 5.4 And Blessed be God who gives us the victory through our Lord Jesus Christ THe Voice of thy brothers blood Gen. 4. Ver. 10. The word we turn blood is plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred in the margent bloods The holy spirit could as well here have used the singular as elsewhere but made choise of the plurall We may conjecture some reason as because in shedding the bloods of Abel Cain had shed the bloods of all his posterity all possibilities of his off-spring how many soever might have descended from him Which renders the sin of murder of all other the most abominable as that which beside many other aggravations brings with it the greatest horrour of conscience as may appear in the example of Cain And therefore David deprecates the guilt of killing not onely Uriah himself Psal 51.14 but all Vriah's posterity also deliver me from bloods O God the God of my salvation And because he who takes away life Hos 4.2 he takes away all good which depends upon the life blood is taken for all sin Bloods touch bloods that is as the Chaldee Paraphrast explaines it Sins adde above sins And to make this sin of murder yet the more odious the Greek hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill taken from the name of Cain the first murderer after his father the devill Joh. 8.44 1 Joh. 3.12 And he builded a city Gen. 4. Ver. 17. When not presently for who should help him build it who should inhabit it but long after when he had now gotten sons and daughters and sons and daughters had been born to them This was no sudden work Nor is it said he builded as our Translators render it but he was building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit aedificans as Arias Montanus amended Pagnin who turn'd the words aedificavit whom our Translators follow The LXX keep the Hebrew expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he was building a city But what need was there of this curiosity as some will call it No doubt but Moses here wittingly laid the foundation of a spiritual understanding which S. Austin took notice of lib. 15. de civitate cap. 8. In Vniverso genere humano cum primùm istae duae caeperunt nascendo atque moriendo procurrere civitates prior est natus civis hujus saeculi posterior autem iste peregrinus in saeculo pertinens ad civitatem Dei c. When first these two Cities began to run forth in all mankinde as men are born or die the former Cain is born a Citizen of this world the later Abel is a stranger in the world who belongs to the City of God So that as Non uno est conditae Roma die Rome we say was not built in one day nor is the City of Cain built all at once Nemo repente fit pessimus A man is not stark naught all at one time Cain was building a City which all ungodly men in their respective generations Jude ver 11. who walk in the way of Cain are yet building Thus on the contrary Hebr. 11. The City of God whose builder and maker God himself is is not like Jonah's Gourd or a Mushroom grown up in a night it 's not built in a short time It 's true dreamed and fansied it may be but builded it cannot suddenly be as they well know who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers together with God Alas There 's a great deal of rubbish to be removed The foundation must be deeply layd And superstructures raised thereupon by degrees Neh. 4.10 1 Cor. 3.10 It is no hasty business As Cain was building and they who walk in his way are building his City so they who walk in the way of the Lord are building his City also But let every one take heed what and how and with whom he builds For Cain and his builders have as fair pretences as may be The name of his Son and his City was Enoch consecrated dedicated And ye shall finde among his posterity Mahujael Annuntians Deum a Preacher of God and Lamech an humble man And these pretend to build the City of God Ezra 4.2 as the adversaries of the Jewes did and would build with them And therefore it will neerely concern us to destinguish the two Cities which so different so contrary families are building the one of the love of God and their neighbour which is Philadelphia the City of David which is Love The other opposit here unto is the City of the devill which therefore must be Envy Hatred Malice and all uncharitableness This City men begin to build and inhabit when they depart from the other As when Cain departed from the presence of God who is Love then he was building his City Thus ye read 1 John 4.8.16 that when the ten Tribes revolted from the house and City of David the first royall City wherein their Kings dwelt was Tirza And so it is even to
I live as many an one vseth that oath in vain and falsely O but this is Gods revealed will God has a secret will opposite unto his revealed will 1. If it be Gods secret will how comest thou to know it 2. Thou hast herein a worse conceit of thy God than thou wouldest have of him whom thou thinkest to be an honest man Obj. 2. But the Lord afflicts me and laies heavy strokes upon me These are not the wounds of an enemy but the chastisements of a father And these are arguments of his love When the Physitian purgeth and lets his patient blood it 's a certain signe he has hope of his life and would have him live Why does the heavenly physitian launce thee purge thee Why does he let thee blood let out the sinfull life the blood is the life Thy sins are as scarlet red as crimson Thou hast not yet resisted unto blood striving against sin Hebr. 12.4 If the Physitian should leave purging If the Physitian of thy soul should leave correcting thee and chastening thee and prescribing cordialls unto thee If he should give thee over there were some cause of fear If the father leave chastning his Son and let him go out of his house and spend his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the state of salvation yet if he return he receives him Mark how the Psalmist concludes and I shall conclude with him Psal 118.17 18. I shall not die but live and declare the works of the Lord. Why his reason followes The Lord hath chastned me sore but he hath not given me over unto death Open to me the gates of righteousness I will go in to them I will praise the Lord. Iacob was a plain man dwelling in tents Genesis Chap. 25. Ver. 27. I looked for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used either in the text or at least in the margent to be rendred Perfect but here is no notice taken of any such signification Howbeit Martin Luther and the Low Dutch the Tigurin Bible and the Spanish as also Castellio Munster Vatablus and Piscator render the word Intire which is neer to that which it properly signifies Perfect and so two of our old English Translations have it and Pagnin What others have simple as in the Vulg. Lat. is the same with what is in our English plain the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine fuco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceb. Tab. to this purpose saith R. Sal. he was not experienced in all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his heart was so was his mouth as he thought so he spake Howbeit simplicity is either opposite unto worldly wisdom 2 Cor. 1.12 Prov 8.5 and 9.13 or to divine wisdom In the former sense Jacob was simple plain intire and perfect The word in the Scripture before us is of a twofold signification 1. Consumi perdi destrui to be consumed and destroyed 2. To be finished accomplished perfected which may be comprehended in these two words consumi and consummari Psal 104.35 with 37.37 to be consamed or consummated The reason of this double signification seems to be this because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto and the accomplishment of that holinesse and righteousnesse which God requires according to what the Prophet saith Ezech. 22.15 2 Cor. 7.1 I will consume thy silthinesse out of thee And the Apostle exhorts to perfect holinesse in the fear of God Accordingly the word is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which import unspotted unreproveable innocent pure guiltless and siniple plainnesse and so a privative perfection in which whosoever walketh unto him the positive perfection shall come 1 Cor. 13. Psal 101.2 whereof the Apostle speakes And David walking in the former prayes for and expects the later What is added That he dwelt in Tents R. Salomon would have understood the tents of Shem Heber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having frequented their Schools But he is here said to be a perfect man dwelling in tents which imports his perfect estate and that he was now perfectly gone out of himself to dwell with his God The harvest the full harvest was now come to him when after the gathering in the fruits of their labours they kept the Feast of Boothes with greatest expressions of joy Exod. 23.16 17. which prefigured the eternal reward of all our labours when we shall be received into everlasting Tabernacles Luke 16.9 Deut. 16.13.14 15. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt surely or onely rejoyce and according to the Apostles exhortation Rejoyce in the Lord alwayes Let us Phil. 4.4 O let us be faithful servants to the Lord that we may be perfect also enter into that joy of our Lord and dwell in the everlasting Tabernacles Gen. 27. Ver. 34.38 Matth. 25.21 Esau cryed with an exceeding bitter cry and said unto his father Blesse me even me also O my father And verse 38. Blesse me even me also O my Father What they here turn in both verses even me also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were the Accusative whereas the word is the Nominative and Esau saith I it is I or I am thy son O my father His speech is interrupted by passion It is good counsel that of the wise man Ecolus 18.30 31. Go not after thy lusts but refrain thy self from thine appetites lest thou lose the principal blessing and when it is too late seek it with tears Gen. 27. Ver. 38. Hebr. 12.17 Hast thou but one blessing O my Father Where it s said Hast thou but one blessing The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is quite left out by all translators except only that of Pagnin amended by A. Mont. The words should be expressed thus Hast thou but that one blessing O my father That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctive whereby is implyed a twofold blessing one of the heavenly man the other of the earthly Gen. 27. Ver. 39. Thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above In the margent we read or of the fatnesse But if either way we understand the words what great difference will there be between Jacobs and Esaus blessing in this particular except only that the order is inverted But why then does Esau cry with a great and exceeding bitter cry Verse 34. And why doth he threaten to kill his brother Verse 41. Some diversity 't is very probable there is in this part of Jacobs blessing The words may be rendred thus Thy dwelling shall be without the fatnesses of the earth and without the dew of heaven The Hebrew will bear this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the fatnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without the dew And in the same sense out Translators render the very word Psal 109.24 My knees are weak through fasting and my
to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit