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
and Hagarens the progeny of Ismael and Hagar Would God it were not so with many of us For we have seen that they of Corinth of Sardis and Laodicea have been grossely deceived in their own estates And why may not we fear the like in our selves It 's a dangerous thing to erre in a matter of so great and neer concernment That we should think our selves born of the free-woman and consider not that there is in us by nature a kind of wildness and looseness which we oftentimes mistake for the true freedom It is no shame to acknowledge this For Zephar tells Job truly Job 11.12 that this is the condition of all mankind Ye have for that purpose in Job the description of the wilde Ass Such was the estate of the first child born to Abraham of the bond-woman Hagar and 39.5 8. As soon as she had conceived she thought she should bring forth the seed of promise as Eve also thought But her son proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wilde man Gen. 16.2 a man like a wilde Ass This estate pleaseth us well because it is easily brought off to corrupt nature by the least temptation And therefore Abraham in the type Gen. 17.18 is said to have prayed unto the Lord that Ismael might live O that Ismael might live in thy sight And this is the desire of many who know no better But mark what the answer or God is to this prayer of Abraham Sarah thy wise shall bear thee a son indeed and thou shalt call his name Isaac And when we have such a desire as Abraham bad let us remember Gods answer unto Abraham That the free woman the Beliefs signified by Sarah shall bring forth and then we shall be children not of the bond-woman but of the free And let us take heed lest while we are yet in our fallen estate we mistake not our selves as our mother did who thought she had gotten the man the Lord when indeed she brought forth Cain who by corruption was of the wicked one 1 Ioh. 3.12 In processe of time At the end of dayes Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margent The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fine dierum that is after the end of the year For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a year and so rendred in our last translation 1 Sam. 1.3 This man went up out of his City yearly The Margent out of the Hebrew hath from year to year So Exod. 13.10 where in the Hebrew it is from dayes to dayes our translation hath it from year to year This is clear Levit. 25. when the Lord hath set the time for redemption of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd a year ver 29. then ver 30. if it be not redeemed within the space of a full year the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in many other places I contend not for this which is well known But by this phrase At the end of the year Moses points at those Offerings which the two Brethren brought which though of different kindes yet both Eucharistical Oblations of thanksgiving unto God for his blessings all the year past And this kinde of service they had learn'd no doubt of their Father out of the minde of God according to Ecclus 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering Exod. 23.16 In the end of the year when thou hast gathered in thy labours out of the field The like ye read Exod. 34.22 in the Moneth Ethanim which answered in part to our September when commonly the fruits of the year are gathered in and laid up About the same time the Heathen themselves observed the like custome of Sacrificing and upon the like occasion whether moved thereto by prescript of long tradition or taught this thankfulnesse by their Learned men who many of them had seen the writings of Moses or inwardly instructed by the light in them For since the Apostle reproves the Gentiles for their unthankfulnesse to God Rom. 1.20 21 22. He supposeth that their knowledge of God might be improved to due gratitude unto God The Philosopher saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even nature it self teacheth to offer Sacrifice Unto which of these causes I may refer it I know not But surely the same Philosopher in the Eighth Book of his Ethicks Chap. 11. tells us that ancient Sacrifices and conventions of the people were wont to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the gathering in of their fruits At the same time of year they kept their Feast of Tabernacles as appears by the two places in Exodus before named When they rejoyced before the Lord and praised him for his goodness To the same most ancient custome is to be referred what we often read of the joy in Harvest Esay 9.3 and like expression Chap. 16.10 Jer. 25.30 and 48.33 There remains in many parts of this Nation some mimical semblance of that most ancient and pious custome expressed in rude and disorderly yawling and hooping and hallowing which yet will be a witnesse against us of our great unthankfulnesse SERMON II. SERM. II. The Law and the Gospel preached unto Cain IF thou do well Gen. 4.7 shalt thou not be accepted But if thou dost not well sin lies at the door And it shall be subject unto thee and thou shalt rule over it The 6 and 7 verses are a Sermon of the best Preacher even the Lord himself unto Cain the worst Auditor In the words we have an Expostulation or reprehension Vers the Sixth Exhortation The Exhortation is to do well which he perswades by First Propounding the effect of the duty which he exhorts unto shalt thou not be accepted Secondly The effect of the contrary if thou do not well sin lies at the door Thirdly The limitation of this effect it shal be subject unto thee Fourthly The adjunct dominion thou shalt rule over it So that ye perceive I prefer the Marginal reading before that in the Text. And I shall shew reason for it when I come to handle it mean time we have in the words these divine truths 1. The Lord saith unto Cain if thou do well shalt thou not be accepted 2. If thou do not well sin lieth at the door 3. The desire of sin shal be subject unto Cain 4. Cain shall rule over sin The Lord saith unto Cain if thou do well shalt thou not be accepted Wherein let us inquire What 's here meant First by doing well Secondly by being accepted First The word we render to do well or to do good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of very large signification for we may do good or do well as well by passion as action by suffering according to the will of God as by doing as well by omitting what God for-bids as by doing what he Commands Thus David concludes Psal
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
Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had
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
persons devotions and prayers shall be accepted of God being sanctified by the holy Ghost Rom. 15.16 If a soul shall sin through ignorance against any of the Commandements of the Lord concerning things which ought not to be done Levit. 4. Ver. 2.13.22 and shall do against any of them I have three exceptions against the translation of this second verse whereof two are common to verse 13. 22. 1. What is here rendred against any of the Commandements is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis of all the Commandements 2. What they put in a Parenthesis concerning things which ought not to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not be done 3. What is turn'd against any of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of them 1. What a difference is here in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the significations reckoned up by Grammarians doth not signifie against nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie any unless joyn'd with a negative as Exod. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies omne opus i.e. ullum that is as our Translators turn that place well thou shalt not do any work 2. What reason had they to put those words in a Parenthesis concerning things which ought not to be done And what need was there of that supplement concerning things I suppose to make the best of it it might be this pious consideration whereas these words the Commandements of the Lord come immediately before if these words which ought not to be done shold so follow there might be an ill inference made viz. That some of the Commandements ought not to be done But they well knew that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a negative precept as an affirmative as the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-do an affirmative precept and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-thou shall not do a negative precept so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept or Commandement is common unto both Yea themselves elsew where so render the words without scruple as Psal 15. wherein there are more negatives then affirmatives yet they conclude the Psalm he that doth these things shall never fall Zach. 8.16 17. These are the things which ye shall do c. where there are things to be left undone which the Lord saith he hateth Yea although the Decalogue or Ten Commandements are more of them negative then affirmative yet how ordinary is it with the Lord to enjoyn us to do his Commandements For to do them is to obey them whether affirmative or negative 3. What they turn against any of them is from one of them And ver 13. If they have done some what against any of the Commandements whereas the Hebrew words are if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all c. And again verse 22. If the Ruler hath done somewhat against any of the Commandements c. the words are to be rendred as before if he hath done one of all c. In these places the note of universality all the Commandements and the singularity of the breach and violation of one of them are both slur'd and vanish in conceptum confusum into an obscure indefinite How much better hath the Tigurin Bible expressed both in ver 2. If a soul shall sin through errour in cunctis prohibitionibus Domini quae fieri non debebant ipse verò unum ex illis fecerit c. In all the prohibitions of the Lord which ought not to be done but he hath done one of them c. So Vatablus So Luther also mentions one of the Commandements and two Low Dutch Translations Pagnin also and Tremellius Piscator and the French Bible I note this the rather because of that almost general neglect of Gods Commandements held by some not to belong to a Christian man by others to be impossible to be kept through the grace of God by any man and this opinion amounts to the same in effect with the former whereas these three verses beside manifold other Scriptures forcibly prove that as the Lord requires both of the Priest and the People of the Ruler and all and every one under his power an universal regard to be had to all and every one of his Commandements so he supposeth that all and every one of these have respect unto all the Commandements of God and to every one of them in that he prescribes an offering in case any one of them hath broken one Commandement and that out of ignorance and errour And certainly the like care and observation yea greater ought to be had by us Christians in respect of all every Commandement of God For although it be now almost commonly believed that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience in regard of that which was required of them who lived under the Law that assertion is altogether groundless and untrue which yet therefore hath obtained belief and approbation amongst most men because it is easie For they love an easie religion a-life Proclives à labore ad libidinem men by corrupt nature hate what is hard and difficult love their ease But the Gospel indeed requires more obedience of us then the Law which may appear as by that which our Lord affirms Except your righteousness exceed the righteousness of the Scribes and Pharisees which yet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict Heresie as the Apostle calls it Acts 26.5 ye shall by no means enter into the kingdom of heaven Matth. 5.20 As also by our Lords exposition of the Law that the obligation of it reacheth to the soul and spirit Matth. 5.21 c. Yea the penalty of disobedience to the Gospel is more grievous then that for the breach of the Law For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Hebr. 2.2 3. and 10.28 29. He who despised Moses Law died without mercy under two or three witnesses How much sorer punishment shall he be thought worthy of who hath troden under foot the Son of God c. And great reason there is For where the Lord hath given more grace he may justly expect more obedience and duty from us according to our Lords rule of equity Luke 12.48 Let us well consider this O Reader who ever thou art and let us conscientiously regard every one of Gods Commandements and take great heed lest we break any one of them since he who breaks but one Commandement is guilty of all James 2.10 As in a copulate Axiom saith the Logician one false part renders the whole Axiom false And a Chrystal Glass or Mirrour though broken but in one part yet the whole Glass is said to be broken And one breach made in the Glass of righteousness the holy Word of God
hear his voice c. and here in the text If for all this ye will not hearken unto me c. He speaks to those who are his people within his call within hearing And therefore Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si in voce ejus if ye will hear in his voice if ye be within hearing if ye be his flock for to those he there speaks So Esay 1.19 20. If ye be willing if ye be obedient c. But if ye refuse and rebell c. whether they will hear or whether they will forbear Ezech. 3.11 21. If any man will do his will c. John 7.17 These and many the like Scriptures evidently prove that the Lord having declared his will unto his people he leaves them in the hand and power of their own counsel as the Wise man saith Ecclus 15.14 It is a free and voluntary act to sin and to be disobedient and harden our hearts against the voice and calling of God And as free and voluntary an act it is through the preventing grace of God to hear the Lords voice to be willing and obedient Wherefore be we exhorted Beloved to hearken unto the Lord to walk in his statutes to keep his Commandements and do them In one word to be obedient unto him That 's here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed before and the LXX here render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey and the Chald. Par. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Castellio turns it Quod si neque tum mihi morigerantes c. If neither then ye be obedient unto me c. So the French Translation and the Italian And all other sound to the same purpose All the promises of God all the temporal and spiritual blessings tend hereunto Yea all the threatnings all the punishments all the curses aim at this to make the people obedient unto their God which is the main drift of this whole Chapter yea of the whole Law and Gospel and in special of this Text. What ever fals short of this however pleasing to us it s not acceptable not pleasing unto God 1. Whether it be Reading and curious prying into the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures so those words are to be translated as I may shew hereafter if the Lord will for herein ye think ye have eternal life and they are they which testifie of me but ye will not come to me that ye might have life John 5.39 40. 2. Or whether it be outward hearing of Gods word For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 Otherwise they deceive themselves and that in the main James 1.22 3. Nor is it enough to know the word and will of God the Lord saith of those hypocrites Esay 58.2 They seek me daily and delight to know my wayes And the same people had a form of knowledge even so far as to be able to instruct others yet they taught not themselves Rom. 2.20 21. 4. Nor will holy conference prove acceptable without obedience For of such holy pratlers the Lord saith with their mouth they shew much love but their heart goes after their covetousness Ezech. 33.31 And therefore the Lord expostulates with the wicked in his judgement what hast thou to do to declare my statutes or that thou shouldst take my covenant in thy mouth seeing thou hatest instruction and hast cast my words behinde thee Psat 50.16 17. 5. No nor is faith it self sufficient without the obedience of faith Rom. 1.5 For faith without works is dead James 2.26 6. Nor is a velleity or half-will enough Agrippa was almost perswaded to be a Christian but S. Paul wisht that he and all that heard him were both almost and altogether Christians Acts 26.28 29. Completa voluntas pro facto aestimatur a compleat will is accepted for the deed that is when the deed cannot be done nor is at all in our power according to which the Apostle saith that if there be first a willing minde it is accepted according to what a man hath not according to what he hath not 2 Cor. 8.12 7. But what shal we say of obedience of it self if it be only in part performed when it is in our power to do the whole and stand compleat in all the will of God the partial and half obedience is not accepted Saul had done much of Gods will and in lieu of what was wanting he reserved a Sacrifice But what saith Samuel unto him Hath the Lord delight in burnt-offerings and sacrifies as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15.22 Yea though lesse of the work were performed yet if done with our whole will and all the power we have it s accepted of God David must not build God an house though he much desired so to do 2 Sam. 7.5 yet what David might do he did to the utmost of his power I have prepared saith he with all my might for the house of my God c. 1 Chron. 29.2 And this was accepted of God saith Solomon It was in the heart of David my father to build an house for the Name of the Lord God of Israel But the Lord said to David my Father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart Notwithstanding thou thou shalt not build the house 2 Chron. 6.7 8 9. 8. Can we ascend yet one step higher We may Read we may and search the Scriptures and hear and know all that 's knowable and talk it out again yea we may believe and may have all faith 1 Cor. 13.2 Yea we may be somewhat willing to do Nay we may do many things as Herod did Mark 6.20 Nay we may do all we ought to do yet if we persevere not in the faith good will and obedience all we have done is as if it were undone when a righteous man turneth away from his righteousness and committeth iniquity and dieth in them in the iniquity which he hath done shall he die Ezech. 18.26 He that endureth to the end the same shall be saved Matth. 10.22 Be thou faithful unto the death of all and every sin and I will give thee the crown of life Revel 2.10 The Lord strengthen us all in faith good will obedience and perseverance For t is possible notwithstanding all the promises of God and all his threatnings denounced against his people yet that they may not be obedient That 's the Lords second supposition in the Text. 2. The Lord supposeth that his people may not hearken unto him for this or as it is explained for all this for all is not in the Text notwithstanding all the punishments inflicted Whence it appears that the end which the Lord aims at in all the chastisements and punishments of his
about him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of God whereby he hath made us accepted in the beloved Ephes 1. It hath pleased the Lord to make you his people And therefore where should the Children be but about their Father the Servants but about their Lord the Disciples but about their Master the Subjects but about their Prince the King of Saints the Sanctified ones but about their Sanctifier the younger brethren of Christ but about their elder brother This description of Gods Saints is taken from the disposition and placing of the twelve tribes about the Tent of meeting every man of the children of Israel shall pitch about the Tabernacle of meeting so the Chald. Paraph. turns it ye that dwell about the Sanctuary The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his circuits They are of larger compass then the land of Canaan So that this description of Gods Saints is too strait And therefore the Jewes themselves enlarge this interpretation unto the Gentiles and extend it unto all Nations dwelling round about the holy Land which was the middle of the world then inhabited Psal 74.12 Operatus est salutem in medio terrae which the Lord seems to have made choice of that from thence he might convey as from the centre of the known world the knowledge of salvation into all the world accordingly t is scituate most convenient for that purpose in the fourth or middle Climate so our Saviour saith Salvation is of the Jones Obs 1. This discovers the diffusive and common nature of our good God He is no Topical God he is not confined to some one place or nation but as the Sun extends the beams to all parts of the Horizon even so he sends forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juâ—â— v. 3. I gave all diligence to write unto you of the common salvation common faith Titus 3.4 He was Notus in Judaea Deus c. But the true Judaea is the Church of those who confess him The true Jew is he who is such within Rom. 2. Gen. 29.35 The true Israel is the pure in heart Psal 73.1 without guile John 1.47 who walk according to the rule of righteousness Gal. 6.16 His Temple are ye 1 Cor. 3. At Salem is his Tabernacle His Tabernacle what is that what but his dwelling among men Revel 21.3 In Salem where is that where else but in peace Factus est in pace locus ejus Vulg. where the son of peace is there the peace rests Psal 76.1 Thus the straits or narrow bounds of Gods goodness which seemed to be limited unto the Jews Esay 65. Ver. 16. are enlarged even to all people Esay Esay 54.2 3. and 65.16 Psal 71.21 Obs 2. If the people of God be about him he himself is in the midst of them He converses with them as a Father among his children as a King in the midst of his people The best place as the wise Indian told Alexander the Great and demonstrated it by reading on a piece of Leather on the one side it rose on the other c. God is in the midst of the City of God it shall not be moved Psal 46.5 But is he no neerer There is one in you whom ye know not John 1.26 No did we know him we would not crucifie the Lord of glory 1 Cor. 2.7 Know ye not that Christ is in you c. 2 Cor. 13.5 Master where dwellest thou John 1.38 come and see Where two or three are gathered together in his Name there he is in the midst of them Matth. 18.20 According to that speech of the Jews where two or three are nâ—et and speake of the Law the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine presence the Deity is among them Mal. 3.16 They that feared the Lord spake often one to another and the Lord harkned and heard it c. Luke 24.14 When the two Disciples travelled and communed about the things which had hapned Jesus himself drew neer and went with them Yea Christ with his Saints Brethren and Members make but one and the same body one mystical Christ Rom. 12.4.5 1 Cor. 12.12 Reproof This reproves our narrow brain and strait heart and affection who confine God and his goodness within the narrow bounds of our knowledge and acquaintance and will hardly allow him to be good to any beyond those whom we know love and affect An envious a malignant a Jewish disposition unworthy the large bowels of Christians When our Lord named Sarepta Luke 4.26 when he hinted to them that Heathens should be partakers of his salvation they would needs cast him down headlong ver 29. when S. Paul mentioned the Gentiles they gave him audience to that word but then they were stark mad away with such a fellow from the earth Acts 22.22 Yea the Jews Interpreters are of more large bowels then such Christians who extend this speech unto the Nations round about the Lord. Is our eye evil because God is good what else do we mean when by way of distinction we call our selves the godly the Saints c. and arrogate all such titles of honour to our selves as if God wrought only in us and we would exclude him out of all the world beside as if the dew of Gods grace fell only upon our fleece and left dry all the world about us How dare we thus limit the Holy One of Israel Psal 78.41 Hath not our God his circuits Is not he in the midst of his Saints are not his people all round about him In every Nation he that fears God and workes righteousness is accepted of him all the world over Acts 10.34 35. And to all such this may be a strong consolation What people that the Lord our God so neer them c Deut. 4.7 What Nation so great that hath God so nigh unto them to hear their prayers Nigh to all them that call upon him Psal 145.18 and 148.14 Nigh to all such as draw nigh unto him by prayer They are in covenant with him Ephes 2.13 They are neer at command to do him service Levit. 10.3 They are true Levites joyned unto him They have spiritual alliance with him by Christ My Father and your Father John 20.17 But alas while we are round about our God we lie exposed to the adversary without He goes about like a roaring Lion c. 1 Pet. 5.8 Yes but it follows whom resist strong in the faith and greater is he that is in you then he that is in the world 1 John 4.4 in the midst of you so strong that resist him that is in the world ane hee 'l flie from you and surely you 'l say who are Souldiers that 's but a weak enemy who can conquer onely those who yield themselves and will not resist him James 4.7 This promise is to the Saints who keep the Law of God who are undefiled in the way and walk in the law of
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
espousing of which we read Hos 2.19 20. I will betroth thee unto me for ever c. 2. There was an interval or time after their betrothing before the parties came together which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this we understand Deut. 20.7 and 21.13 Judges 14.7 8. Matth. 1.18 Hos 3.3 thou shalt abide for me many dayes 3. There was a time of coming together and cohabitation when the mariage was consummated this time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this time the Lord speaks They shall be my people and I will be their God in Truth and Righteousness Zach. 8.8 of which our Saviour speaks John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom whether our Lord be come unto us and make his abode with us or whether we stand at a distance from him while his Ambassadours woo us and beseech us O wonderful condescent that we will be reconciled unto him 2 Cor. 5.20 Surely where the Bridegroom is there his life and spirit is there his joy and consolation is and they twain are but one For he who is joyned to the Lord is one spirit with him so the Syriac 1 Cor. 6.17 And he who saith he abideth in him Esay 62. v. 5. he himself ought so to walk even as he walked 1 John 2.6 And as the joy to the Bridegroom is over the Bride thy God shall rejoyce over thee Is the heavenly Bridegroom thus gratiously present with us are we thus acceptably present with him let our lives give answer to this question The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him 2 Chron. 15.2 If the Lord be not thus present with us 2 Chro. 15. v. 2. we have great need to fast and mourn and pray O Lord which for our sakes didst fast fourty dayes and fourty nights give us grace that we may use such abstinence that our flesh being subdued to the spirit we may ever obey thy godly motions in righteousness and true holiness to thine honour and glory who livest and reignest world without end Amen When ye be come into the land of your habitations which I give unto you So ver 18. when ye come into the land whither I bring you Numb 15. ver 2. Ver. 18. The words are in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am giving you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bringing you This seems a very slight exception against the translation but if we shall consider that the Spirit of God by giving and bringing into the land spiritually understands the conferring on believers the eternal inheritance which is the true holy land And how prone men are out of self-love and a strong fansie to assure themselves of bliss and happiness without due qualifications and conditions required thereunto and to be performed on their part it will appear to be the great wisdom of God by such suspension of acts to retain us in our obedience which the good God excites us unto collaterally concurs withal and blesseth with good success So that as we cannot act without him so neither will he act without us As to the words before us there are many examples of this kinde in Pagnins translation which Arias Montanus thought worthy his Animadversion who here instead of Do I give puts Dans I am giving and in place of ingredi facio I make you go in puts ingredi faciens I am making you go in So Tremellius hath here ego daturus sum and ego sum introducturus Nor am I ashamed for the reason named to follow so eminent examples when I endeavour the amendment of our last English translation All the congregation shall offer one yong Bullock for a burnt-offering Numb 15. ver 24. for a sweet savour unto the Lord. What they turn a sweet savour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest as the Translators themselves acknowledge where the words are first used Gen. 8.21 with allusion to Noahs name who offered that acceptable saccrifice But if they acknowledge that to be the meaning of the words why then do they not so render them in the Text but rather cast that proper sense into the margent It s answered that the Greek Interpreters turn the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of sweet smell and that S. Paul hath the same expression Ephes 5.2 where he saith that Christ loved us and hath given or rather delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Pagnin Vatablus Tigurin Bible tradidit Castellio dedidit himself for us an oblation and sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for savour of sweet smell It is true indeed that the LXX so express the words howbeit not as a translation but rather as an exposition of them For so although the burnt flesh of beasts cannot be understood to render a sweet savour yet what is spiritually understood by it the consuming and abolishing of the sin cannot but yield unto the Lord a most pleasant and delightful savour which is properly rendred the Savour of rest by Pagnin Odor quietis of our English Ainsworth For whereas sin brings unrest grief trouble and labour to the most holy God whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like and hence he is said to cry like a travelling woman Esay 42.14 and to be pressed down as a Cart is pressed that is full of sheaves Amos 2.13 and to be grieved Hebr. 3.7 and sundry other like hence it will follow in reason that the removal of these grievances must needs be accepted with favour before the Lord so the Chaldy Paraphrast as a savour of rest Thus the Lord saith that the Charets which went toward the North quieted his spirit in the North countrey Zach. 6.8 For the Spirits that are created for vengeance in their fury lay on sore strokes in the time of destruction they powre out their force and appease the wrath of him that made them saith the Son of Sirach Ecclus 39.28 Thus Christ taking away the sin becomes a savour of rest unto his Father Ephes 5.2 And he alone it is who can give quietness case and rest unto those who labour are weary and heavy laden Matth. 11.28 Yet he complains of us that we have made him to serve with our sins and wearied him with our iniquities Esay 43.24 O what a divine work then is it to procure quiet rest and ease even unto him who alone can give ease rest and quiet unto our soules Yea if he gives quietness who can make trouble saith Elihu Job 34.29 Sin and iniquity is that which grieves and disquiets our God that Davus qui turbat omnia that Achan which troubles Israel that Jonah which causeth the storm that Sheba which lifts up his hand against David the
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
may be added unto thee Esay 54 1 2 3. and 60. and 61. and 62. And let all others know that God seeks for such and that upon such is his blessing and from such ariseth his glory and such an Israel of God it is for which Moses here prayes And such are they for whom he prayes who is like unto Moses Acts 3.22 even the Christ of God John 17.6 20 21. they are the pure in heart such as are without guile they are saved from their sins Gal. 6. v. 16. and are conformable unto the will of God On such an Israel the Apostle also prayes for a blessing as Christ himself did as Moses here doth As many as walk or whosoever shall walk orderly according to this rule the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be upon them and mercy and upon the Israel of God! Gal. 6.16 Judge righteously between every man and his brother and the stranger that is with him Deut. 1. v. 16 17. Ye shall not respect persons in judgement Moses in these words gives two precepts to the Judges 1. Affirmative 2. Negative The Affirmative judge righteousness between a man and his brother and his stranger For the word they turn righteously is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness which might be rendred righteously There is a broad difference between these two For to judge righteously qualifies the Judge but to judge righteousness notes the object or matter judged which is here commanded and elsewhere we read the like as Deut. 16.20 Zach. 8.16 Psal 58.1 Psal 58. v. 1. Where yet our Translators have turnd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightly for uprightness So the Chald. Paraphrast here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge truth integrity or uprightness And the Vulg. Latin Quod justum est judicate judge ye what is just And thus Moses here gives precepts concerning the object which ought to be just And the like precept concerning the object we have Zach. 8.16 Zach. 8. v. 16. Execute the judgement of truth and peace in your gates Where the Hebrew is acknowledged in the margent to be judge truth and the judgement of peace Elsewhere the person judging or otherwise acting is qualified Psal 112. v. 5. as Psal 112.5 The good man guides his affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judgement Moses puts both together Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty there 's both real and personal object and lawes concerning both then followes the law qualifying the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justitia LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness shalt thou judge thy neighbour Nor was this distinction unknown to the Philosopher who puts difference between doing what is just and doing the same justly to which is required that he who so doth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he know what he doth that he do it out of election or choice and that he be habitually and immutably radicated and confirmed in so doing What the Translators turn the stranger that is with him is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his stranger For howsoever Psal 41.9 that which we read he that eateth my bread is in the parallel Scripture John 13.18 He that eateth bread with me so that my bread and with me and his stranger the stranger with him should be all one as Ainsworth observeth yet here seems not to be the same reason For in the Scripture before us a brother and his Proselyte or stranger are as Actor and Reus whereof one by the law of Relation is and may be said to be the others And thus Solomon couples them Prov. 18.17 He that is first in his own cause seemeth just but his neighbour cometh and searcheth him where the neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his adversary and both are the Actor and Reus the Plaintiff and Defendant and the one of them is said to be the others 2. As for the negative precept Ye shall not respect persons in judgement the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non agnoscetis facies in judicio ye shall not acknowledge faces in judgment which accordingly the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a prohibition of very large extent and whether the Hebrew phrase speak not more home to the business and make it more plain then that whereby we express it viz. to respect persons I leave it to the consideration of the judicious Reader For therefore the wise Heathen intending the same thing have represented their Judges pictured without eyes as the Thebans without eyes and ears as the Lacedemonians and the Athenien Judges being about to pronounce sentence withdrew themselves and retyred into some dark room All which imported that exact care in the Judges that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus Plaintiff or Defendant and so might exclude all things what ever were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not appertaining to the business in question The Psalmist found and blamed this kinde of unjustice in the publick judicatories Psal 82. v. 2. Psal 82.2 How long will ye judge iniquity and accept the faces of the wicked And S. James found the like fault in the Christian Assemblies James 2.1 My brethren have not the faith of our Lord Jesus Christ of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respects of persons or face For if there come into your Assembly a man having a gold Ring in gay apparel James 2. v. 1. 4. and there come in also a poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye look upon him that weareth the gay clothing and say unto him sit thou here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well or conveniently and say to the poor man stand thou here or sit here under my footstool And are ye not partial in your selves and are ye not become judges of evil thoughts or rather evil reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is not the same partiality and acknowledgement of faces propagated from age to age even down to our times and practised at this day in our Assemblies when men without regard had unto the faith in our Lord Jesus Christ of glory look up and down their Congregations for men with gold Rings and Plush Jackets and set them in convenient places because such as these may prove good customers and buy off their commodities As for others in vile rayment how ever faithful and obedient let them sit or stand it matters not where there 's no gain to be hoped for from them Are not men at this day thus partial are they not judges of these evil reasonings Do not men thus endeavour to serve God and Mammon This is an acknowledgement of faces and that unexcusable But whether out of this consideration all incivility and neglect of persons Magistrates men of
dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
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
26.67 and 27.30 Men look for some nasty hole some sluttish corner or other to spit in whence an unmannerly fellow spit in a Philosophers face excused it saying it was the foulest place about the house Yet our Lord the very wisdom and righteousness of God it self hath been accounted by the evil world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conspuendus one worthy to be spit upon as Job typically represented him where he saith of his enemies they abhor me they spare not to spit in my face Job 30.10 Have many even of those who profess the Christian religion a more honourable esteem of the true Christ of God when they oppose the truth of God and deny it in their sinful lives do they not spit in the face of Christ He is the Truth John 14.6 This Law as all agree was ceremonial and therefore as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of it it was to cease when the seed was raised up to whom the promises were made Howbeit out of the letter we may Note here the kindness and love of God unto men how gratiously he condescends to comply with man in his natural affections Men naturally love their children the continuance of their names among men the propagation of their family c. And the Philosopher could say if the separated soules take care for any thing it is for the good and welfare of their posterity Thus 2 Sam. 7.11 12 16. see how kindly David accepted this at the Lords hand v. 18.19 which care for posterity children house and name David calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam that which is implanted in man to love and take care of his children his name and his posterity And with this love the Lord himself vouchsafes gratiously to comply in this Law Mysticè As for the mystical understanding of this Law we finde an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graphical exemplification of it in the history of Ruth Chap. 1.5 where Mahlon the husband of Ruth is said to be dead in Moab Who is this brother that is dead who else but Christ who is not ashamed to call us brethren Hebr. 2.11 He is dead Mahlon died in Moab Moab is a patre Diabolo as the Antients give the etymon Sinful men are of their father the Devil John 8. And while we are sinners Christ dies Rom. 5.8 For he is wounded of our transgressions Efay 53. v. 5. and bruised of our iniquities Esay 53.5 And therefore he is said to be crucified in Sodom and Egypt Rev. 11.8 while we are weak and cannot withstand the temptations unto sin and while Christ is weak in us he is crucified in weakness 2 Cor. 13.4 that 's Mahlon which signifies infirmity and weakness Thus the holy seed is sowen in weakness 1 Cor. 15.43 The Lord hath his inheritance given him by his Father Psa 2.8 A large one nay yet a larger Hebr. 1.2 The Father hath appointed him heir of all things The Lords Name is to be be raised up upon his inheritance His people are to be called after his Name they are his inheritance They are his Spouse But she is barren and brings him no children in the dayes of his flesh But his Apostles whom he calls his brethren John 20.17 these raise up seed unto their brother by the uncorruptible seed the Word of God 1 Cor. 4.15 Gal. 1.19 And these raise up their brothers name upon his inheritance his Church which is called not after their names but after the name of their brother Acts 11.26 they are called Christians Psal 72.17 His Name shall be continued The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Name Filiabitur if we might so speak according to the Hebrew which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son as the margent expresses it well His name shal be as a son to continue his fathers name for ever Thus no doubt the Ministers of the Word ought to raise up the name of Christ upon his inheritance his Church They ought not to raise up their own names Whence I cannot see how that practice can be justified out of the Word of God that Christians should call themselves after the names of men and say they are of such or such a ones Church I am of Paul I am of Apollo 1 Cor. 1.12 But the Apostle interprets this the peoples weakness Chap. 3.3 4. Are ye not carnal and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. v. 3. according to man the earthly the carnal man But if any of their Leaders gather Disciples to themselves to raise up their own names upon the Lords inheritance its unjustifiable and abominable and unwarrantable out of the Word of God What saith the Apostle 1 Cor. 13.4 5. was Paul crucified for you or were ye baptized into the name of Paul c. No no Paul and Barnabas gathered not Churches to themselves but themselves were gathered to the Church Acts 11.26 they assembled themselves with the Church They made no Proselytes to themselves Be we all exhorted to raise up seed unto our brother to endeavour every one of us to gather our selves and others unto him unto him all the people must be gathered Gen. 49.10 And the Church must be called after his name as the wife by the name of her husband Esay 4.1 His name shall endure for ever his name Filiabitur Psal 72. v. 17. shall be continued by succession of many sons the children which God hath given him Hebr. 2.3 before the Sun And men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bless themselves in him and all Nations shall call him Blessed Blessed be the Lord God of Israel doing wondrous things alone And blessed be the Name of his glory for ever And the whole Earth shall be filled with his glory Amen! and Amen! Psal 72.17 18 19. A Syrian ready to perish was my father Deut. 26. v. 1. and he went down into Egypt c. This the Israelite who brought his Basket of first-fruits must say before the Lord. But must he say that before the Lord which is untrue And does Moses teach him to say that which is untrue before the Lord Surely Jacob who is here meant was not a Syrian but born in the holy land Gen. 25.11.24 c. Unless a man should be that countryman whither he came as a stranger as Jacob did to Laban Gen. 29. The Syrian therefore here meant is Laban And he really did persecute Jacob Gen. 3.1 whom the Israelite here calls his father Thus the Vulg. Latin Syrus persequebatur patrem meum A Syrian persecuted my Father And so Castellio and Martin Luther turns the words and the like we finde in the Low Dutch Bibles And although the French hath the same with our last English Translation yet they have the other Translation in the margent Coverdale and all the old English that I have seen render the words thus A Syrian persecuted my
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
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
righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the
warning Be wise now therefore O yee Kings be instructed or chasten your selves yee Judges of the earth The spirit of God in David Psal 2. v. 10. Matth. 20. v. 25. well fore-saw that the Kings and Princes of the earth would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.25 Domineer and Abuse their authority over Christs Church So Beza well renders those words by Dominari and Licentiâ uti Yea and that some mistaking their honourable and holy calling to be made Kings and Priests unto God Revel 1.6 would forget their duty to Kings and Potentates on earth And therefore the Apostle exhorts Titus to remember them or put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subject to principalities and powers Tit. 3. v. 1. 2 Esd 15. v. 16. to be obedient Tit. 3.1 Which also the Lord foretells unto Esdras that there should be inconstabilitio unsetledness not sedition as our Translators turn that word among men and invading one another that they would not regard their Kings and Princes and the course of their actions should stand in their power 2. Esd 15.16 which we finde in part to be fulfilled And it is to be wished that the Kings and Judges of the earth be wise and curb and chastise their exorbitant wills lest they fall under the contempt of their peoples and they regard them not The Horse in time may know his strength Hence they are justly to be blamed who out of their humane providence and voluntary humility will not allow the great God so demit empty and abase himself as to petition and entreat but out of the pride of their own hearts they dispense and fashion the dealings of God with men and they will have him onely Require and command not request and entreat as here he doth Of this stamp are many of the present generation who out of pretence of an high esteem of God Esay 57. v. 15. and Christ and their eminencies will not suffer the Deity it self to take up its residence in the holy Church and people of God but will have such expressions of Gods or Christs dwelling in his Saints and people to be understood of the Influence of Gods graces Thus when the Lord saith I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones This in-dwelling of God must according to these mens doctrin be understood of the influence of Gods grace And the like meaning they will have of that speach of the Prophet Psal 90. v. 1. O Lord Thou hast been a dwelling for us in generation and generation that must be by the influence of his grace So they understand Joh. 14.23 and many like Scriptures Thus the most gratious and endeering expressions of Gods and Christs favourable presence being and abiding in us and with us are eluded and made void by their influence a term knowen in Astrology but denyed to be in nature of late dayes by men of like spirit with those who have promoted it unto Divinity where it was never knowen untill a new generation of men of late dayes pointed them to God and Christ neerer to them then they were aware of as Jacob said the Lord was in this place and I knew not Gen. 28.16 And Iohn Baptist tells the Priests and Levites sent unto him Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath stood in the midst of you whom ye have not known John 1. v. 26. Thus at this day men of John Baptists dispensation tell the Priests and Levites that Christ hath long been in them yea crucified in them Gal. 3.1 which our Translators turn among you the words are Gal. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified in you And know ye not your selves that Christ Jesus is in you except ye be reprobates 2 Cor. 13.5 But these men are too high to learn any thing of Johns Disciples they have otherwise learnd Christ whom they understand only either according to his humane person and history or as their new phrase is the influence of his graces so that what S. Paul cals the mystery hid from ages and generations but now made manifest to his Saints To whom God would make known what is the riches of the glory of this mystery in the Gentiles which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in you the hope of glory All this to which the Apostle makes so large a Preface and prepares the Colossians and us for expectation of a mystery it s still a mysterie to these men and reputed no more then the influence of Christs grace Col. 1.27 The Heathen Poets had a better and more clear understanding of the Divine Presence then these men Est Deus in nobis agitante calescimus illo God is in us he moving we grow hot Nor can it be truly said of God that he is omnipresent unless his Essence and being be every where with his creatures He no doubt thought so who said Praesentemque refert quaelibet herba Deum Even every Herb speaks God present with it Whence we may reason à fortiori That if God be present with every herb of the field how much more with his Creatures of a more eminent degree in nature according to that of S. Paul He gives to all life and breath and all things and hath made of one blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. v. 26. every nation of men to dwell upon all the face of the earth c. that they should seek the Lord if haply they may feel after him and finde him though he be not far from every one of us For in him we live and move and have our being How is this to be understood but by his essential and beingly presence For although that old verse Enter praesenter Deus hîc ubique potenter seem to distinguish the omnipresence of Gods power from his essence and being yet where ever his power is he himself is essentially present That rule in Metaphysicks may convince them of this Ens dependens non potest abesse ab independente ne momento quidem temporis That the dependent being cannot be absent from the independent no not a moment of time Whence we may recollect and infer forcibly thus much that if the divine presence be with every creature how much more with that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The creature Mark 16.15 Col. 1.23 and compendium and breviate of all the creatures And if he be essentially present with that creature how much more doth he afford his gracious presence and not only the presence of his grace unto those his excellent ones who are partakers of his divine nature 2 Pet. 1.4 and his new creatures 2 Cor. 5.17 All which if duly considered what can we judge of these mens seeming modesty but that it is a voluntary chosen and groundless humility And that whereas some of them despightfully term